Subodhvani Prakash

Author(s): Nyayavijay
Publisher: Hemchandracharya Jain Gyanmandir Patan
Catalog link: https://jainqq.org/explore/009674/1

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RST - CELL zreya jIrNoddhAra -: saMyojaka :zrI AzApUraNa pArzvanAtha jaina jJAnabhaMDAra zA. vimaLAbena saremala javeracaMdajI beDAvALA bhavanA hIrAjaina sosAyaTI, sAbaramatI, amadAvAda-380005. mo. 94265 85904 (o.) 079-22132543

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"aho zrutajJAnama" graMtha jIrNodhdhAra 103 subodhavANI prakAza : dravya sahAyaka : zrI AmrakuMja sosAyaTInI zrAvikA upAzrayanI saM. 2016 nA cAturmAsanI jJAnakhAtAnI upajamAMthI :saMyojaka : zAha bAbulAla saremala beDAvALA zrI AzApUraNa pArzvanAtha jaina jJAna bhaMDAra zA. vImaLAbena saremala javeracaMdajI beDAvALA bhavana hIrAjena sosAyaTI, sAbaramatI, amadAvAda-380005 (mo.) 9426585904 (o.) 22132543 saMvata 2067 I.sa. 2011

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"Aho Shrut Gyanam"

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pRSTha 238 286 54 007 810 850 322 280 162 302 aho zrutajJAnama graMtha jIrNoddhAra- saMvata 2065 (I. 2009- seTa naM-1 kramAMka pustakanuM nAma kartA-TIkAkAsaMpAdaka 001 | zrI naMdIsUtra avacUrI pU. vikramasUrijIma.sA. 002 | zrI uttarAdhyayana sUtra cUrNI pU. jinadAsagaNicUrNIkAra / | 003 zrI arhadrItA-bhagavadgItA pU. meghavijayajI gaNima.sA. 004 zrI arhaccUDAmaNisArasaTIkaH pU. bhadrabAhusvAmIma.sA. 005 | zrI yUkti prakAzasUtraM | pU. padmasAgarajI gaNima.sA. 006 | zrI mAnatuGgazAstram | pU. mAnatuMgavijayajIma.sA. aparAjitapRcchA | zrI bI. bhaTTAcArya 008 zilpasmRti vAstu vidyAyAm | zrI naMdalAla cunilAlasomapurA 009 zilparatnambhAga-1 | zrIkumAra ke. sabhAtsavazAstrI 010 | zilparatnambhAga-2 | zrIkumAra ke. sabhAtsavazAstrI 011 prAsAdatilaka zrI prabhAzaMkara oghaDabhAI 012 | kAzyazilpam zrI vinAyaka gaNeza ApaTe 013 prAsAdamaJjarI zrI prabhAzaMkara oghaDabhAI 014 | rAjavallabha yAne zilpazAstra zrI nArAyaNa bhAratIgosAI 015 zilpadIpaka | zrI gaMgAdharajI praNIta | vAstusAra zrI prabhAzaMkara oghaDabhAI 017 dIpArNava uttarArdha | zrI prabhAzaMkara oghaDabhAI jinaprAsAdamArtaDa zrI naMdalAla cunIlAla somapurA | jaina graMthAvalI | zrI jaina zvetAmbarakonphransa 020 hIrakalaza jainajyotiSa zrI himmatarAmamahAzaMkara jAnI nyAyapravezaH bhAga-1 | zrI AnaMdazaMkara bI.dhruva 022 | dIpArNavapUrvArdha zrI prabhAzaMkara oghaDabhAI 023 anekAntajayapatAkAkhyaM bhAga pU. municaMdrasUrijIma.sA. | anekAntajayapatAkAkhyaM bhAga2 | zrI eca. Ara. kApaDIA 025 | prAkRtavyAkaraNabhASAMtara saha zrI becaradAsa jIvarAjadozI tatpopaplavasiMhaH | zrI jayarAzI bhaTTa bI. bhaTTAcArya | 027 zaktivAdAdarzaH zrI sudarzanAcAryazAstrI 156 352 120 88 110 018 498 019 502 454 021 226 640 452 024 500 454 188 026 214

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028 414 192 824 288 520 578 278 252 324 302 038 196 190 202 | kSIrArNava | zrI prabhAzaMkara oghaDabhAI 029 vedhavAstuprabhAkara zrI prabhAzaMkara oghaDabhAI | 030 zilpapatrIvAra | zrI narmadAzaMkarazAstrI 031. prAsAda maMDana paM. bhagavAnadAsa jaina 032 | zrI siddhahema vRtti vRti adhyAya pU. bhaviSyamUrinama.sA. 033 zrI siddhahema bRhadvRtti bRhannyAsa adhyAyara pU. lAvaNyasUrijIma.sA. 034 | zrIsima vRtti cUkyAsa adhyAya che pU. bhAvasUrinIma.sA. 035 | zrasihama vRtti cUdAna adhyAya (ra) (3) pU. bhaviSyamUrinIma.sA. 036 | zrI siddhahema bRhadvRti bRhannyAsa adhyAya5 pU. lAvaNyasUrijIma.sA. | 037 vAstunighaMTu prabhAzaMkara oghaDabhAI somapurA tilakamannarI bhAga-1 pU. lAvaNyasUrijI 039 | tilakamannarI bhAga-2 pU. lAvaNyasUrijI 040 tilakamajharI bhAga-3 pU. lAvaNyasUrijI saptasandhAna mahAkAvyama pU. vijayaamRtasUrizvarajI 042 saptabhImimAMsA pU. paM. zivAnandavijayajI nyAyAvatAra satiSacaMdra vidyAbhUSaNa vyutpattivAda guDhArthatattvAloka zrI dharmadattasUri (bacchA jhA) 045 | sAmAnya niyukti guDhArthatattvAloka zrI dharmadattasUri (bacchA jhA) 046 | saptabhaLInayapradIpa bAlabodhinIvivRttiH pU. lAvaNyasUrijI 047 vyutpattivAda zAstrArthakalA TIkA zrIveNImAdhava zAstrI 048 | nayopadeza bhAga-1 tarakiNItaraNI pU. lAvaNyasUrijI nayopadeza bhAga-2 tarakiNItaraNI pU. lAvaNyasUrijI 050 nyAyasamuccaya pU. lAvaNyasUrijI 051 syAdyArthaprakAzaH pU. lAvaNyasUrijI dina zuddhi prakaraNa pU. darzanavijayajI 053 | bRhad dhAraNA yaMtra pU. darzanavijayajI jyotirmahodaya saM. pU. akSayavijayajI 041. 480 228 043 6o 044 218 190 138 296 2io 049. 274 286 216 052 532 13 112

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pAdaka | pRSTha ! 160 202 48 322 aho zrutajJAnama graMtha jIrNoddhAra- saMvata 2066 (I. 2010 - seTa naM-2 krama pustakanuM nAma bhASA kartA-TIkAkA(saMpAdaka 055 | zrI siddhahema bRhadvatti bUdanyAsa adhyAya-6 pU. lAvaNyasUrijIma.sA. 296 056 | vividha tIrtha kalpa pU. jinavijayajI ma.sA. 057 | bhAratIya haina zrama saMskRti sane manA zu4. pU. pUNyavijayajI ma.sA. 164 058 | siddhAntalakSaNagUDhArtha tattvalokaH | saM zrI dharmadattasUri / 059 vyApti paJcaka vivRtti TIkA zrI dharmadattasUri 0608na saMgIta rAjamAtA | . zrI mAMgaroLa jaina saMgIta maMDaLI 306 061 caturviMzatIprabandha (prabaMdha koza) | zrI rasikalAla eca. kApaDIA | 062 vyutpattivAda Adarza vyAkhyayA saMpUrNa 6 adhyAya saM zrI sudarzanAcArya 668 | 063 candraprabhA hemakaumudI pU. meghavijayajI gaNi 516 064 viveka vilAsa saM/J. | zrI dAmodara goviMdAcArya 268 065 | paJcazatI prabodha prabaMdha saM pU. mRgendravijayajI ma.sA. 456 066 sanmatitattvasopAnam |saM pU. labdhisUrijI ma.sA. 0676zamAdA hI guzanuvAI | gu4. pU. hemasAgarasUrijI ma.sA. 638 068 moharAjAparAjayam saM pU. caturavijayajI ma.sA. 192 069 | kriyAkoza saM/hiM zrI mohanalAla bAMThiyA 428 070 | kAlikAcAryakathAsaMgraha saM/J. zrI aMbAlAla premacaMda | 071 sAmAnyanirukti caMdrakalA kalAvilAsa TIkA saM. zrI vAmAcaraNa bhaTTAcArya | 308 072 | janmasamudrajAtaka saM/hiM zrI bhagavAnadAsa jaina 128 073| meghamahodaya varSaprabodha saM/hiM zrI bhagavAnadAsa jaina 532 0748na sAmudrinai iya jthI J4. zrI himmatarAma mahAzaMkara jAnI 0758na yitra ilpadrbha sAga-1 44. zrI sArAbhAI navAba 374 420 406

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076 | jaina citra kalpanUma bhAga-2 saMgIta nATya rUpAvalI 077 078 bhAratanAM jaina tIrtho ane tenuM zilpasthApatya 079 zilpa cintAmaNi bhAga-1 080 bRhad zilpa zAstra bhAga-1 081 bRhad zilpa zAstra bhAga-2 082 bRhad zilpa zAstra bhAga-3 | 083 | AyurvedanA anubhUta prayogo bhAga-1 084 kalyANa kAraka 183 vidhaopana joza 086 087 188 hastasIvanam kathA ratna koza bhAga-1 kathA ratna koza bhAga-2 089 endracanuviMzatikA 090 sammati tarka mahArNavAvatArikA guja. guja. guja. guja. guja. guja. zrI sArAbhAI navAba zrI vidyA sArAbhAI navAba zrI sArAbhAI navAba saM. zrI manasukhalAla bhudaramala zrI jagannAtha aMbArAma zrI jagannAtha aMbArAma zrI jagannAtha aMbArAma pU. kAntisAgarajI zrI vardhamAna pArzvanAtha zAstrI guja. guja. guja. saM./ hiM zrI naMdalAla zarmA guja. guja. saM. saM. zrI becaradAsa jIvarAja dozI zrI becaradAsa jIvarAja dozI pU. meghavijayajIgaNi pU. yazovijayajI, pU. puNyavijayajI AcArya zrI vijayadarzanasUrijI 238 194 192 254 260 238 260 114 910 436 336 230 322 114 560

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zrI AzApUraNa pArzvanAtha jaina jJAnabhaMDAra pRSTha 272 92 240 93 254 282 95 118 466 saMyojaka-zAha bAbulAla saremala - (mo.) 9426585904 (o.) 22132543 - ahoshrut.bs@gmail.com zAha vImaLAbena saremala javeracaMdajI beDAvALA bhavana hIrAjaina sosAyaTI, rAmanagara, sAbaramatI, amadAvAda-05. aho zrutajJAnam graMtha jIrNoddhAra-saMvata 2067 (I. 2011) seTa naM.-3 prAyaH aprApya prAcIna pustakoM kI skena DIvIDI banAI usakI suucii|yh pustake vebasAiTa se bhI DAunaloDa kara sakate haiN| krama pustaka nAma kartA/TIkAkAra bhASA saMpAdaka/prakAzaka |91 syAdvAda ratnAkara bhAga-1 vAdidevasUrijI motIlAla lAghAjI punA syAdavAda ratnAkara bhAga-2 vAdidevasUrijI motIlAla lAghAjI punA syAdavAda ratnAkara bhAga-3 vAdidevasUrijI motIlAla lAghAjI punA syAvAda ratnAkara bhAga-4 vAdidevasUrijI motIlAla lAghAjI punA syAvAda ratnAkara bhAga-5 vAdidevasUrijI motIlAla lAghAjI punA 96 pavitra kalpasUtra puNyavijayajI saM./aM sArAbhAI navAba 97 samarAGgaNa sUtradhAra bhAga-1 | bhojadevasaM . TI. gaNapati zAstrI samarAGgaNa sUtradhAra bhAga-2 bhojadeva TI. gaNapati zAstrI 99 . | bhuvanadIpaka padmaprabhasUrijI saM. veMkaTeza presa | 100 | gAthAsahastrI samayasuMdarajI saM. sukhalAlajI bhAratIya prAcIna lipImAlA gaurIzaMkara ojhA hindI munzIrAma manohararAma 102 zabdaratnAkara sAdhusundarajI haragovindadAsa becaradAsa 103 | subodhavANI prakAza nyAyavijayajI saM./gu hemacaMdrAcArya jaina sabhA 104 laghu prabaMdha saMgraha jayaMta pI. ThAkara orIenTa isTI. baroDA 105 | jaina stotra saMcaya-1-2-3 mANikyasAgarasUrijI AgamoddhAraka sabhA 106 | sanmatitarka prakaraNa bhAga-1,2,3 siddhasena divAkara sukhalAla saMghavI sanmatitarka prakaraNa bhAga-4,5 siddhasena divAkara sukhalAla saMghavI 108 | nyAyasAra - nyAyatAtparyadIpikA satiSacaMdra vidyAbhUSaNa esiyATIka sosAyaTI 342 98 362 134 70 101 316 224 612 307 250 514 107 454 354

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109 saM./hi 337 110 saM./hi 354 111 372 112 saM./hi saM./hi saM./hi 142 113 336 364 saM./gu saM./gu puraNacaMdra nAhara puraNacaMdra nAhara puraNacaMdra nAhara jinadattasUri jJAnabhaMDAra aravinda dhAmaNiyA yazovijayajI graMthamALA | yazovijayajI graMthamALA | nAhaTA bradharsa | jaina AtmAnaMda sabhA jaina AtmAnaMda sabhA | phArbasa gujarAtI sabhA phArbasa gujarAtI sabhA | phArbasa gujarAtI sabhA 218 116 656 122 jaina lekha saMgraha bhAga-1 puraNacaMdra nAhara jaina lekha saMgraha bhAga-2 puraNacaMdra nAhara jaina lekha saMgraha bhAga-3 puraNacaMdra nAhara | jaina dhAtu pratimA lekha bhAga-1 kAMtisAgarajI jaina pratimA lekha saMgraha daulatasiMha loDhA 114 rAdhanapura pratimA lekha saMdoha vizAlavijayajI prAcina lekha saMgraha-1 / vijayadharmasUrijI bIkAnera jaina lekha saMgraha agaracaMda nAhaTA 117 prAcIna jaina lekha saMgraha bhAga-1 jinavijayajI 118 | prAcina jaina lekha saMgraha bhAga-2 jinavijayajI 119 | gujarAtanA aitihAsika lekho-1 girajAzaMkara zAstrI 120 gujarAtanA aitihAsika lekho-2 girajAzaMkara zAstrI gujarAtanA aitihAsika lekho-3 girajAzaMkara zAstrI oNparezana ina sarca oNpha saMskRta menyu. | pI. pITarasana 122 __ ina muMbaI sarkala-1 oNparezana ina sarca oNpha saMskRta menyu. | pI. pITarasana 123 ina muMbaI sarkala-4 oNparezana ina sarca oNpha saMskRta menyu. pI. pITarasana / ina muMbaI sarkala-5 kalekzana oNpha prAkRta enDa saMskRta pI. pITarasana __ inskrIpzansa | 126 | vijayadeva mAhAtmyam jinavijayajI 764 saM./hi saM./hi saM./hi saM./gu saM./gu saM./gu 404 404 121 540 raoNyala eziyATIka jarnala 274 raoNyala eziyATIka jarnala 41 124 400 aM. raoNyala eziyATIka jarnala bhAvanagara ArcIoNlaoNjIkala DipArTamenTa, bhAvanagara jaina satya saMzodhaka 125 320 148

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zrInyAyavijayasubodhavANIprakAzaH arthAta nyAyatIrtha-vizAradamunizrInyAyavijayaviracita--- saMskRtagranthasaGgrahaH svopajJagUjarAtIanuvAda-prastAvanAsahitaH tathA bhinnabhinnakartRkaaMgrejIanuvAda-prastAvanAsaMyuktaH / paattnn-shriihemcndraacaaryjainsbhaa-prkaashitH|| porasaMvat 1475 ] vi. saM. 2005 [ IzavIya saM. 1949 / Ano! Shrutgyanam

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bhegIlAla cunIlAla kApaDIyA maNilAla gabharUcaMda zAha mansIo zrI hemacandrAcArya jaina sabhA. che. pIpaLAne gera, pATaNa (gujarAta). pAkisthAna uparanI sabhA, mUlya rU. 10) Saa vidyA yA vimuktaye vidyA, jJAna ke zikSaNa badhanomAMthI choDAve. mudrasthAna AnaMda prema bhAvanagara Ahol Shrutgyanam

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zrInyAyavijayasubodhavANIprakAza A Collection of pre-published Sanskrita works composed by Muni Nyayavijayaji With Gujarati translations and prefaces by the same auther and With English translations and prefaces by differeut individuals. Publishei hy Shri Hemachandracharya Jaina Sabha, Patan ( Gujarat ) A. D. 1949 Ahol Shrugyanam

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maka-smRtiH nAdekapade nivRtya muninAM yo yauvanopakrame zikSAbhyAsamalabdhapUrvyadhigataH saGkalpazakUtyuddhuraH / vaiduSyaM kramikaprayatnavalataH sampAdya sattejasA lokavyApiyasaH prakAzaguruNA satkarmayogo'cakAt // 1 // sUrervijayadharmasya gurostasya mahAtmanaH / puNyasmaraNamAdhAtumIhe'smin granthasaGgrahe || 2 || -cAvaSayaH / arthAt jemaNe bALavayamAM skUla ke nizALanuM zikSaNa nahi meLaveluM' ane jee jugAranI latamAM paDela-evA jemaNe jugAramAMthI ekadama ecitA masIne juvAnInA uddayakALamAM sunidIkSA grahaNa karelI ane, sudRDha sakalpabaLa vALA jemaNe mahenata ane abhyAsamAMthI kramazaH vidyAbhyAsamAM AgaLa vadhatA jaI viziSTa pAMDatya prApta karyuM, ane prazasta kaceAgamAM viharaNuzIla evA jee lekavyApI yazaHprakAzathI gauravaMta peAtAnA santa jIvananA zubhra tejathI daidIpyamAna banyA,evA gurudevazrI vijayadhama sUrijI mahArAjanI puNyasmRti A mArA granthasa grahamAM bhaktabhAvathI aMkita karuM chuM. Aho! Shrutgyanam

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pra kA za ke nuM nivedana pUjya nyA. nyA. suni maherAjazrI nyAyavijayajI-racita sa`skRta granthA "zrInyAyavijaya-sukheAdhavANIprakAza"e nAme A sagraharUpe prakAzana pAme e eka gauravabharI hakIkata che; eTaluM ja nahi, paNa prastuta grantheAe vicAraka jijJAsuomAM peAtAnu' mahattvanuM sthAna siddha karI lIdhuM che e spaSTa mAlUma paDe che. dharmanA sUkSma siddhAMtA ane tattvonuM sarala Alekhana, viSayane cagya rIte rajU karatI ekadhArI vahetI gauravazAlI bhASA ane zailI ane gheADAmAM ghaNuM samAvatI kramika vicArasaraNI e A graMthasaMgrahanI viziSTatA che. sagraha peAte ja mahArAja zrInI vidvattA sama`dhI spaSTa khyAla ApI zake tema che. eTale e paratve vizeSa lakhavu' e senA upara DhALa caDhAvavA sarakhuM che. pustakanI vastu sa'skRta, gujarAtI ane aMgrejI ema traNe bhASAmAM AlekhAyelI hAvAthI kAi paNa sujJa vAcaka temAMthI niSpanna thatA rasane saraLa rIte anubhavI zakaze; ane traNe bhASA jANunAra vyakti te tenA ativizadatAthI jJAnAsvAda lai zakaze. AvA eka sudara graMthanuM prakAzanakArya zrI hemacaMdrAcAya jaina sabhAne phALe Avyu che e eka Anadala| prasaMga che, ane te mATe 'sthA sAce ja garva anubhave che. lAMme samaya vItyA pachI sasthA peAtAnI graMthAvalIpravRttine A rIte punarjIvita karI zakI che tethI kAika satASa anubhave che. jo ke 'sthAnI Arthika mUMjhavaNu hajI sapUrNa TALI zakAi nathI, chatAM chellAM keTalAMka varSa thI sasthAne samAjanA sArA vanA aneka prakAre sahakAra maLI cukaye che, ane pariNAme sasthA peAtAnA makAnane vAMcanAlaya-pustakAlayane cegya rUpamAM pheravI zakI che ane navIna sAhitya pazu ThIkaThIka pramANamAM vasAvI zakI che. saMsthAnI pravRttie aneka che. enA kaeNmika vikAsa e amAru dhyeya che. * sadarahu pratyaya mahAtmaka pustakanuM" "jIvanaprakAza jaNAvelu nAma vadhu ThIka dhArelu, parantu ene badale upara che.-prakAzaka Aho! Shrutgyanam .. evu nAma agAu rAkhavA lAgavAthI rAkhavAmAM AvyuM

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e dhyeyanI siddhimAM saMsthA ane samAjanuM zreya che ane ethI te amane AzA che ke samAja saMsthA pratyenuM pitAnuM kartavya kadI ja nahi cUke. je sahastha e A pustaka-prakAzanamAM pahelethI ja Arthika sahAyatA ApI amArA mArga saraLa karI Ape che teone ame A take AbhAra mAnIe chIe. teonA sahakAra vinA A kArya upADavAnI saMsthAnI gujAsa ja na hatI. te sahAyaka mahAzayonI nAmAvalI A pustakane cheDe ApI che. A suMdara graMtha janatA pAse mUkavAnI paravAnagI ApavA mATe lekhaka zrI nA ame atyanta kRtajJa chIe. prAMte, mAMDala (tA. vIramagAma nA gRhastha mahadaya zrImAna zeTha hIrAcaMda dharamazIbhAIe A pustakanA prakAzanamAM eka hajAranI rakama ApI prazaMsanIya udAratA batAvI A pustakane prakAzita karavAnA amArA utsAhane je vegIle banAvyo che te mATe A sabhA e udAra mahAnubhAva rahasthane AdarapUrNa AbhAra mAnI Adata thAya che. bhogIlAla cunIlAla kApaDIyA, ASADha pUrNimA, che. vi. saM. 2005 maNilAla nabharUcaMda zAha pATaNa , mAnada maMtrIo zrIhamacandrAcArya jenasabhA, pATaNa, Ahol Shrutgyanam

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ki C==== nAnakamA kRtajJatAdagAra ka atyAra sudhImAM mArI je saMskRta kRtio prakAzita thaI che temanI ghaNIne A saMgrahamAM saMgraha karamAM bAge che, jene gRjarAtI aMgrejI anuvAda vagere sAthe A zaharUpe prakAzamAM mUkIne pATaNanI sunAmadheya kIhemacandrAcArya na sabhA e mane je pramoda ane pretsAhana ApyAM che tene ahIM ullekha karIne harSata thAuM chuM A saMgrahane badhA prapha samagrarUpe ekathI vadhu vakhata meM to joyAM ja che, paNuM, pATaNanivAsI sakastha maNalAla dolatacaMda zAha bI.e., ela.ela.bI, riTAyarDa esisTanTa jaja, vaDodarA sTeTa, teo e paNa mArI sAthe ja sAthe badhAM prapha joyAM che ane A saMgraha aMgrejI vibhAganA-DAM sthAne bAda karatAM -bahu moTA bhAge emanI kasAyelI kalamanAM TAMkaNAM khAI khAIne vAcakasamakSa upasthita thatuM vartamAna rUpa prApta karyuM che. aMgrejIne sudhArI vizada karavAmAM e mahAzaye je rasa lIdhe che te e jJAnaki, buddhimAna, vidvAna, svAdhyAyaparAyaNa gRhasthane rAnapAsanArUpa stutipA ! tapa kahI zakAya. A sabhAnA prANasamAM mAnanIya manivamahAdaya zrImAn bhegIlAla cunIlAla kApaDIyA bhAI A saMgrahanA prakAzanamAM Arthika sahAyatA meLavavA gya tatparatA je na batAvI zakayA hota to A saMgraha A vakhate pragaTa thAya che te na thAta. sabhAnA saMcAlanamAM ane tene vikasAvavAmAM kriyAzIla utsAhane je ekadhAro srota e gRhasthamahAdayane vA kare che te tutya ane abhinandanIya udAharaNarUpa che. yAyavijaya ASADha-porNamAsI, vi. saM. 2005, pATaNa (gujarAta) | Aho I Shrugyanam

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granthasaMgraha-paricaya mArA atyArasudhImAM judA judA vakhate racelA saMskRta grantha mAne ghaNe bhAga A saMgrahamAM ApavAmAM Avyo che-gUjarAtI ane aMgrejI artha tathA prastAvanAo sAthe, dareka granthanI sAthenuM gUjarAtI mAruM che ane aMgrejI judA judA sajajana mahAzayanuM che. je je granthanuM aMgrejI jemanuM jemanuM che temanuM nAma te te grathanA prAraMbhamAM pradarzita karavAmAM AvyuM che. ane ko grantha kaI sAlamAM prakAza pAme paNa te te granthanA prAraMbhamAM (nAmoddeza patramAM jaNAvavAmAM AvyuM che. A pustakamAM saMgRhIta graMthe nIce pramANe chegrathanAma pRSAMka 1 mahAtmavibhUtiH 2 jIvanAmRtam 3 jIvana-hitam 4 jIvana-bhUmiH 5 vIra-vibhUtiH 6 anekAntavibhUtiH 7 dInAkrandanam 8 jIvanapAThopaniSad 9 makta-gItama 10 saMskRtapatrANi 259 (1) vidyArthijIvanarazmiH (2) AzvAsana (3) AtmahitopadezaH 11 zrIvijayadharmasUrizlokAJjaliH 294 12 adhyAtmatatvAlokaH 13 prakIrNakam (1) saMskRtapatram (2) upadezasAraH (3) antarvedanA (4) maMgala- prArthanA Aho! Shrutgyanam

Page #18
viSaya-paricaya 1 granthamAM ahaMna, siddha vagere nava padenI samaja che. 2 granthamAM jIvanane amRtarUpa bAdha che. 3 granthamAM jIvanane hitAvaha jJAna che. 4 granthamAM jIvananI bhUmi tarIke brahmacarya ane vIryarakSA bAbata zikSA che. 5 granthamAM zrImahAvIra devanuM jIvana ane temane pravacanamAra che. ( 2thamAM jaina darzananI zreSTha vimati tarIke gaNAtI anekAntadaSTinuM (syAdvAdanuM) avalokana che. 7 granthamAM bhagavAna AgaLa bhaktanuM Akrandana che. 8 granthamAM jIvananA pAThene sAra che 9 granthamAM bhaktanuM gIta che. 10 granthamAM traNa saMskRta patra che, jemAM pahelo patra vidyArthI jIvananI rUpa rekhA batAve che, bIje zekAne AzvAsanarUpa che ane trIje Atma hitane upadeza kare che. 11 granthamAM svata gurudeva zrI vijayadharmasUrijI mahArAjane aMjali che. 12 chelo grantha adhyAtmatavAleka che, jenAM ATha prakaraNe A che paheluM prakaraNa-poSa" che, jemAM sAmAnya AdhyAtmika preraNA che. bIjuM prakaraNa-pUrvanA che, jemAM AyAtmika vikAsa mATenI pUrva bhUmirUpa bAbato nirdiSTa che. trIjuM prakaraNa-rNAyo che, jemAM keganAM yama, niyama, Asana, prANAyAma, pratyAhAra, dhAraNA, dhyAna ane samAdhi e ATha aMge tema ja ganI mitrA" Adi ATha daSTie batAvyAM che, ane ahiMsA, satya, asteya, brahmacarya ane aparigraha e pAMca yamo upara upadeza che, Ahol Shrutgyanam

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cothuM prakaraNa : che, jemAM kodha, abhimAna, daMbha ane lAbha e kaSAcAne dUra karavAnI zikhAmaNa che. pAMcamuM prakaraNa -Ana-sAmagrI' che, jemAM indriyajaya, manazuddhi ane samatA upara upadeza che ane bhAvanAonuM digdarzana che. chaThTha prakaraNa-cAusiDa che, jemAM dhyAnanuM kathana che. sAtamuM prakaraNa ' che, jemAM keganA bhinna bhinna rItinA prakAre batAvyA che. AThamuM (chelluM) prakaraNa 3tra che, jemAM jIvananuM bhaluM thAya evo sarvasAmAnya saraLa, sugama sane pareza karavAmAM Avye che ayAmatavAloka' grantha pachI "zI " ave che, jemAM eka sajajana upara mAro saMskRta patra che. e pachI ": Ave che, jemAM upadezano antima sArAMza che. e pachI chelle sarvenA ane "maphaprArthanA rajA thaI A saMgrahagrantha samApta thAya che. A pramANe jJAnopadezanAM vaheNa AmAM patharAyelAM hoI A pustakanuM (saMgrahanuM) nAma puSirA vA' rAkhavAmAM AvyuM che. kharI rIte to mArA pitAnA zokhanI A savatI che, ki bIjAone paNa cAkhavAnI taka maLe e mATe eka thALImAM badhI bhegI karI mUkavAmAM AvI che. vAcakane gAmaze te vizeSa Ananda, -nyAyavijaya Ahol Shrutgyanam

Page #20
aMgrejI anuvAdakanAM nAma 2 Heremvina aMgrejI anuvAdaka zrI maNilAla dolatacaMda zAha bI e, elaela. bI. pATaNa. 2 jIvanAmRtana granthakAra sunijI 2 vara-diranA ja vara-bhUminA zrI guNavaMtarAya pratAparAya riMDANI bI.e. jAmakhaMbhALiyA (jAmanagara). [ emanI aMgrejI prastAvanA sAthe. } ka -miti pUrvadhanA , zrI bI bhaTTAcArya ema. e. pI.eca DI. DAyarekaTara oriyanTala insiTaTayuTa vaDedarA [emanI aMgrejI prastAvanA sAthe. vIra-viGirArthanA , zrI ena. ke. baMbhaNIyA, ema. e. elaela, bI, mAMgaroLa (kAThiyAvADa). 6 ane dAra-mitinA , zrI e. esa. gopANa ema. e. babaI [ emanA aMgrejI "la" sAthe. 7. rInAnA , zrI DAhyAbhAI maganalAla parIkha bI. e. elaela. bI. plIDara hAITe vaDodarA, 8 gIranAniSamA zrI dharmasukharAya jayazaMkara vasAvaDA, bI. e. mAMgaroLa (kAThiyAvADa). 2 ma-tanA granthakAra munijI 10 saMskRta stromA { fsizIvananA granthakAra munijI 2 jagyAnA A maNilAla delatacaMda zAha, bI. e. elaela. bI. pATaNa. rU kAmakAjAnA 22 zrIvirSa jAnTinA, prakAra munijI jhass ramatavAtonA , vata vidvAn zrI motIcaMda jhaveracaMda gata vidhAna zrI nA mahetA bhAvanagara Aho! Shrutgyanam

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sAmAnya avabodhana mANasa pitAnA UMDA antaHkaraNamAM samaje che te barAbara, paNa enA upara paDade nAMkhI athavA tene avagaNI peTA vicArane svIkAre che, ane ema karI ? avaLe banI) avaLuM kAma karavA lAge che. potAnI antaHskurita samaja upara dhyAna Ape ane ene upayoga kare te na kevaLa pitAne ja sukhI banAvI zake, pitAnI AsapAsanAne paNa upakAraka thaI paDe. sukhI thavAmAM ja jIvananI saphalatA nathI, paNa jIvanane unnatA banAvavAmAM ja sAcI saphalatA che. jIvananI unnata avasthAmAM sukhIpaNuM ApoApa AvI jAya che. sukhasAdhananI sagavaDa kama hoya te ce mAnasika vikAsanI unnata avasthA manane svastha rAkhavAmAM samartha hoya che. unnata-manA mahAzayane potAnI vikAsa-sAdhanAmAM sukha ke duHkha bAdhaka thatAM nathI. duHkha Adhaka na thAya e sthiti UMcI che, paNa enA karatAMya, sukha (bhautika sagavaDa) bAdhaka na thAya e sthiti vadhAre UMcI che. jenI daSTi khulI gaI che te jema duHkhanI karAla AMdhImAMthI, tema sukhanI lapasaNI jagyAmAMthI abAdhita paNe pasAra thAya che. pitAnI vikAsakriyAmAM tene kaI kaI ke prale bhane aDacaNarUpa thavA pAmatAM nathI. sadguNenA pAraNamAM saravALe sukha ane zAnti samayeao che e mANasa ghaNuMkharuM samajatA hoya che, chatAM e tarapha jhuko nathI ane burI Teva tema ja kharAba valaNamAM rapa rahe che. A hAlatamAM jIvana kacaDAtuM jAya e dekhItuM che. duHkha ane durdazAnI hAlatamAM paNa mANasane sanmArga sUjhato nathI ! sUjhate te haze, paNa tene amala karavAnuM sUjhatuM nathI, amala karavA taiyAra thavA jeTaluM baLa e pharate nathI, jUnA kharAba cIlAthI khasI sArA rastA upara AvavA kaTIbaddha thatA nathI, jyAM paDyo che te kacarAmAM ja paDI rahevAnuM ene game che. A hAlata duniyAnA bahu moTA janasamUhanI che, je meha ane mAnasika nabaLAInuM duHkhada pariNAma che. Ahol Shrugyanam

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navAInI chatAM lagabhaga sarvatra jovAmAM AvatI vAta che ke Izvara, puNya-pApa ane palakamAM mAnavA chatAM ane IzvarapUjA vagere anuSAne karavA chatAM mANasa anItianyAyanAM AcaraNa karavAmAM lAgyo rahe che. e ke visaMvAda! kintu sAcI vAta ema che ke ukta anuSThAne mANasanA zarIra uparathI ja vahI jatAM hoya che, enA mana upara nathI paDatAM, eTale mana saMrakAra pAmyA vagaranuM rahI jAya che, eTale pachI vicAra, vartana zI rIte sudharavA pAme ? e ja kAraNa che ke, dhArmika pUjApATha karanArA, IzvaravAdanA samarthanamAM moTI moTI zAstrIya ane tArkika vAto phelAvanArA ane moTA jozathI kamano mahimA gAnArA paNa naitika jIvanamAM ghaNA picA ane kAlukhya dharAvatA hoya che. mATe ja mANase khUba daDhatAthI samajI levAnI jarUra che ke saddaguNanA dhAraNa mATe prayatnazIla thavuM e ja jIvananuM parama vAstavika kartavya che. "gItA" spaSTa kahe che ke - kALA mAthe jiM pati maja: - I ja (adhyAya 18) athar--pitAnAM satkAryothI je bhagavAnane pUje che te siddhine pAme che. tAtparya e ja ke-sadaguNI, sakarmI thavuM e ja bhagavAnanI sAcI pUjA che. IzvaravAdamAM na mAnanAra paNa je sakamI haze te e hamezAM paLe paLe bhagavAnanI pUjA karI rahyo che, ane e bhagavAnano sAco bhakta gaNAze. jainAcArya zrIharibhadrasUri paNa potAnA "aSTaka' granyanA tRtIya aSTakamAM bhagavAnane aSTapuSpI (ATha puSpa arpavAnuM jaNAvatI vakhate-- ahiMsA satyamasteyaM brahmacaryamasaGgatA / gurubhaktistapA jJAnaM satpuSpANi pracakSate // e bleka ane enI pachInA lekathI ahiMsA, satya, asteya, brahmacarya, aparigraha gurubhakti, tapa ane jJAna e ATha guNarUpa puSpo (e ATha guNene pALavArUpe) bhagavAnane ApavAnuM jaNAve che, ane e aSTapuSpI pUjAne zuddhapUjA kahe che. Ama, jagatabharanA jJAnIo pUjA-bhakti-tapa-japa-svAdhyAya-kriyA-- dvArA jIvanazaidhana karavAnuM ja pharamAve che. niHsadeha, koI paNa sAdhanane Azraya laI je eka sAcuM kArya sAdhavAnuM che te jIvanazuddhi che e ja kuzalamA che, emAM ja jIvananI dhanyatA che. mANasa satsaMganI Aho! Shrutgyanam

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preraNA leto rahI ane pitAnA svabhAva tathA vicAra sudhArate rahI jIvanazodhananA vyApArarUpa satya, saMyama, ahiMsA, maitrI, paropakAra vagere sadaguNone potAnI andara pragaTAve ane vikasAvato jAya-e ja hetu mATe e ahIM AvyA che ane emAM ja enA A pravAsanI saphalatA che. rAma jevAne rAvaNa jevAnI (enA anyAyanI sAme hiMsaka paddhati grahaNa karavI paDI evA apavAdo paNa che, jemAM vivekabuddhithI kAma levuM joIe. evA apavAdomAM ahaMkAra, cheSa ke svArthabha na hoya, paNa zuddha nya buddhi hoya. "nare vA kuMjaro vA jevuM nahi paNa naraka jevuM kevaLa asatya paNa kyAreka ativikaTa prasaMge kevala bIjAnA rakSaNa mATe kevala zuddha buddhithI davuM paDe te e ApavsaMganI viSama hAlata gaNAya. mANasa pitAnA pratye bIjA pAsethI kevo vyavahAra che che? evo vyavahAra bIjA pratye rAkhavAnuM cheraNa sthira thaI jAya te maMtrInI sAdhanA sarala banI jAya, jenI madhura rezanI pathagatAM koI paNa samAja ke deza vagara - samAna banI jAya. | dArzanika matamatAntarane vistAra bahu moTo ane gaMbhIra che. keI - vAdI che, te bIjA anAtmavAdI, AtmavAdImAM paNa koI ekAtmavAdI che, te bIjA nAnAmavAdI; e ja pramANe izvaravAdanA matamAM ghaNI bhinnatAo che. A badhAM matavyo ekabIjA sAthe TakarAtAM rahe che ane vAdacarcAno viSaya banyAM rahe che. ema chatAM jagatunI sAme eka tatva sunizcita che, ane te, badhA prANadhArIomAM samagra jIvanta zarIrame "huM" nuM vedanA-saMvedana thAya che te. e sarvanubhavasiddha ane sarvamAnya tatvanA AdhAra para "jIvo ane jIvavA de" ne upadeza sarvagrAhya banya che. kaTTaramAM kaTTara kahevAtI nAstika saMsthA paNa e upadezane svIka re che ane kartavya mAne che. e upadeza eTale sudhI mAnavasamUha vitarelo che ke bIjAnA hitanA bhege pitAnuM hita sAdhavuM e anIti che, deSa che, pApa che ema mANasamAtrane samajAyuM che; ema samajAyuM che ke "huM" nuM saMvedana badhA prANIo mAM eka sarakhuM heva thI badhAe paraspara sadbhAva ane maitrIthI raDavuM ane vavuM joIe; e rIte vartavAmAM ja badhAnAM hita ane sukha samAyAM che. TUMkamAM "huM" ne sarvama, nya tatvanA Adha 2 para AkhuM naitika dharaNa athavA sadAcaraNanIti goThavAI jAya che. je mANasa "akho kare aMdharo ku -pujaba da zanika carcAo ane Ahol Shrugyanam

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15 kalpanAetho muMjhAI - i viSama jhaMjhAva 1 samA lAgatA e aMdhA vAdAthI virakta thaI gayeA heAya te patra upara batAvela saMgrAhya '"huM" nA tA para pratiSThita sradAharaNanI tenI (satya-zIla-sadAcAranI) upAsanAthI petAnu kalyaH zu sAdhI zake che. kharekhara e upAyanA ane cittazuddhi sadhAtI ane vikasatI jAya che ane vikAsa pAmatI pAmatI evI ujjavala banavA pAme che ke ageAcara rahelAM satyeA jevAM heAya tevAM e mANusanI dRSTine spaSTa thAya che. 4 vAgatuM vAgatuM badhuM mAMDave AvI jAya che. ' A uparathI samajI zakAya che ke anAtmavAdI paNa jo zuddha sada ca NuparAyaNu haze te enI spe. sAdhanA khAtmatattvanI sAdhanArUpe ja lekhAvAnI enI e sAdhanA ajANye paNa ( AtmatattvanA svatantra astitvI che jANa hAlatamAM paNa) enA AtmAnA zudghokarajImAM ja pahoMcavAnI. eTale eve mANasa mAnyatAnI STie anamavAdI kahevAvA chaDAM vattananI daMSTae AtmavAdI che, jyAre AtmavAdInuM vartana ne AtmAne hitAvaDa na hoya, sadAcaraNapUta na hoya te e mAnyatAthI bhale AtmavAdI kahevAya, paNa vA-tavika rIte anAtmavAdI che, khelavA pUratA ja e Astika che, AkI nAstika che--parane bhayarUpa ane ave. A ja pramANe IzvaravAdanI bAbata. 'izvara ke paramAtmA sadAcaraNI banavAnuM, vicAravANI-vatanane zuddha rAkhavAnuM pharamAve che. have je mANasa izvaravAda i mAnatA nathI, chatAM A pharamAnane amala kare che, arthAt sadAcaraNunA zubha mArga para cAle che, te mAnyatAnI dhrue bhale nirIzvaravAdI gaNAya, pazu tattva H izvaravAdI che, zvarabhakta che. kemake ene izvaranI kalpanA na heAvA chatAM e e sanmArga para cAle che, je mArge cAlavAnuM izvaranuM pharamAna che. bhagavAn vizvabhara che, ene pUjaka pAsethI kaI joituM nathI. e jo pUjakane pharamAna kare te eTaluM ja kare ke, mANasa bana ! jInnanamAMthI doSa| ane murAIo dUra karI sadguNI thA ! maMdAcaraNI ane satkarmA thA ! mANusa evuM jIvana jIve eTalA mATe ja advaitavAde jaDavAda uparanA mehu kha'kherI nAMkhI AtmadRSTine jagAvI AtmArAdhaka AtmaniSTha brahmaniSTha ( zuddhacidraSaAtmavihArI ) nAnuM upa dessuM dvaitavAde cetanatattva sAthe bhaLela acaitanatattva jaDatattva )te oLakhI, tenI nissAratA re samaya tene potAna cit svarUpanAthI khaseDavAnuM prodhyuM, arthAt niauha dazA prApta karI pAtanuM zuddha caitanyavarUpa pragaTAvavAnuM samajAvyuM. kSaNikavAde samagra dunyavI vistArane kSaNuka ( kSaNabhaMgura ) patAvI, kSaNika upara meha ze| ? ema sAvI meAhavasAne haTAvavAnA sakAmAM Aho! Shrutgyanam

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pitAne phALe A. zUnyavAde nAzavanta jagatanI samaja pADIne Akhare badhuM sUnuM sUnuM thaI jAya che evA sarva2pazI anubhavanA AdhAra para, saMsAranI asAratAnA arthama, daurjanyapreraka durbohanuM darIkaraNa karavAnA IrAde zUnyavAda jaNAvyo jJa navAde, lAbhakAraka varatune nukasAnakAraka ane nukasAnakArakane lAbhakAraka, te ja priyane aprila ane apriyane piya samajI lenAruM mana konAthI ajANyuM che ema jaNAvI. arthAta, vastunI hAlata game te hoya, paNa te kalpanA ja cittane AvarI laI nAnAraMgI banAve che evI lokapratItine rajU karI satya-zIla-sadAcArathI sadhAnArI cittazuddhimAMthI pragaTanAra vizuddha anubhU ta ane pramiti upara jIvanasvAthyane avalaMbita hovAnuM nirUpyuM. ja katRtvavAde IzvaranuM aizvarya ( sAmarthya ) varNavI tenI tarapha bhakti keLavavAnuM upadezI te bhakatanA anusakhyAnamAM saccaritra banavAnuM uddaghaLyuM-e abhipAyathI ke saccaritra vagara bhakti nahi ane bhakti vagara sarane vikAsa nahi. jagakartA Izvara nahi mAnanAra vAde AtmAne ravayaMbhUzaktizAlI batAvI AtmA uparanAM kArSika AvaraNa nAM Akramane khaseDavAmAM pita nA samartha AtmabaLane upacAra karavAnuM prarUpyuM. Ama para. 2 viruddha dekhAtA paurANika vAnA puraskartAoe potapotAnA vAdanA puraskaraNanA mULamAM jIvanane sadguNI, sadAcaraNI, sakarmo banAvavAnuM ja ekamAtra mukhya dhyeya rAkhyuM che. A dhyeyane kaI paNa vAdI ke matAvalaMbI sAdhI zake che ane ema karI A pratyakSa duniyAne rUDI banAvavAmAM potAne prazaMsanIya phALo ApI jAya che, jenAthI Adhaka zreyakara bIjuM zuM hoI zake ? ASADha zudi 1, vi saM. 2015. mahAlakSmImAtAne pADe, jaina upAzraya, pATaNa ( gujarAta ). muni nyAyavijaya. Ahol Shrugyanam

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FOREWORD to the Adhyatmatattvaloka Nyayatirtha Nyayavisharada Muni Shri Nayavijayaji Maharaja, who has sung this Adhyatma tatt valoka, and who has written many other books, is a pions jaina Monk of erudite scholarship. I have had the good fortune of coming in contact with this great soul and all the while I have been impressed with his brillant genius and nobleness of mind. Ho has sacrificed the pleasures of his life for the sacred cause of Religion-Religion not in its narrow compass, but in its widest extent, and in its true essence. His religious views are very liberal, and far from being sectarian and hence appeal to the hearts of people, belonging to different sects He discards all the paraphernalia of Religion, and interprets it as 000 that links together by an immortal chain, the beasts of people at large. He has resorted to the saintly life, it seems, as a consoquence of some inward call of heart incapable of being resisted. The book named "Dinakrandanam" [ The wailings of the helpless is magniloquent of the surges and tuult of his heart, and his exhortations to God, pinned by him in that valuable work, are symbolic of the warbling stream of sympathy and feelings of piety running in the innermost recess of his heart. He has a very high capacity of delivering public lectures in a homely and convincing style. Whenever he proceeds to the rostrum to deliver a lecture, as is so highly inspired and transported with joy at having to deliver the sacred message of God, that he forgets himself, and his limbs keep time with Aho! Shrutgyanam

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18 the tunes of his heart. This is largely responsible for the ineffaceable stamp he leaves on the minds of the audience. His religious tolerance exposes his translucent heart and gathers round him many an admirer [ both western and eastern). He freely mingles with the students as is evidenced by his advice to the students, written in Sanskrita verses, during his stay for four months at Bombay, and instills knowledge into their minds. It is this affability of heart, this dignified simplicity. this magnanimity of mind, this rich learning, that makes others bow their heads before him in deep reverence. His mastery over the Sanskrita and Prakrita languages, is indeed laudable. The Jaina monks deserve a great deal of credit in keeping these languages alive and the worthy MuniShri has fairly contributed to the Sanskrita literature by his compeitione. He is an author of many books of which bis alt-fayfa:, dInAnnam and this adhyAtmatatvAlaka, are of out-standing merits and are valuable treasures. In his vIra - vibhUti he has paid a glowing tribute to Lord Mahavira and this nice book should claim a front place in the library of every student fond of literature. This Adbyatmatattvaloka is a work highly bewitching the hearts of the Sanskrita-knowing readers. He has also undergone the trouble of gracing this work by his Gujarati translation and by a learned man's English translation, and the readers are largely helped by these translations. He has also turned this Sanskrita work to Prakrita for the benefit of the Prakritastudents. Poetry is the soul of literature, and the Muni Shri has marvellously got hold of this soul. His verses are bedecked with simplicity coupled with dignity. The smooth and unchecked flow of his poetry is really charming and fascinates the readers. It is an echo of the ruminations of his heart. Every verse slides forth into another in an unbroken link. His heart flings a word and the word easily settles itself in a beautiful rhyme. Aho! Shrutgyanam

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19 The Gujarati preface to this work is very nice. It is an intelligent summary of his philosophical ideas. Man, as he says, is steeped in deep ignorance aud hankers after material happiDo88. He is, go to say, raising delusive turnips at his farm, and does not realize the true form of happiness. He is at big wit's end to find out where the real and abiding bappiness resides. There is no pesce without the purification of the soul and the latter can only be sobieved by pious conduct. Man has to keep at bay the formidable enemies like List, Pride, Adger and Avarise. He lays special stress on this pious conduct and by a logical chain of arguments, hammers out the truth that 'A well-beha ved infidel far surpasses a man cf faith, divested of pious conduct.' Society stands unshaken on the rock of this eternal truth, contained in Sadachkra. The pinnacle of man's glory lies in the development of the soul, the effalgent being with its all-ambient rays. The soul is an entity distinct from all the material world. The MuniShri has clearly brought to light the mingled though truly separate, existence of soul. The sanges perform their functions. but their manipulation rests entirely with this supreme being in the body. With the realization of this soul, man understands, as he says, the theory of Rebirth. He has lucidly expounded this theory. He has also analysed life into its various aspects and holds out an immaculate mirror to life. He tries to render the impervious pervious by a smooth flow of argumente, He does not believe in the word "accident,' and dives deep into its reason, arriving at the conclusion that Every effect has & cause.' He advises all to go on doing good deeds, because the accumulation of good deeds is sure to blaze forth at the proper time, He lively endorees the view that the non-acoeptance of sonl, rebirth and the existence of God, would plunge the world into the bottomless ocean of chaos. In such a state the very life itself would be stripped of all its pleasures and encircled by the tremendous clouds of dismay and disappointment. Ahol Shrutyanam

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20 Ultimately, he finishes his preface by exhorting the readers to always look up to the sky, i, e. they should pitch their ideals high. The poem Andrea Del Sarto of the wellknown poet Browning compares favourably with this. The painter in this poem says: "Ah but a man's reach should exceed his grasp og what's a heaven for ?" [ To come to the text proper, the Muni Shri has divided this composition into eight chapters, and they are arranged like the rundles of a ladder to reach the goal of Absolution. The first chapter is devoted to garag-the awakening of the soul, The second chapter deals with giant which consists of devotien or attachment to preceptors, parents, elders and God, etc, and is a step to the elevation of the self. In the third chapter on aginyona he distinguishes between the sakarmaka and akarmaka souls and explains the eight steps to Yoga. He advises man to bridle his mind, speech and actions and to keep himself away from malpractices. He vehemently points out that mau must preserve celibacy which is the soul of man's development. Without this, a man will ever be rotting in the weltering pool of misery. The fourth chapter preaches -the conquering of all passions. Man should rise head and shoulders above these passions, and should not be allured by their tempting waters. These are his veritable foes and he has got to Conquer them for obtaining absolution. The fifth chapter named 17-18 speaks of the restraining or curbing of the fickle mind for the sake of meditation. The mind is difficult to be checked like the wind. Still however, by constent and proper practice this can be achieved. Evenness of mind and meditation are inter ependent. In the sixth chapter on fafa he dilates on the various kinds of x. The seventh chapter is devoted to . He treats the difficult subject of comprehensively and points out the different modes of . The highest progress of Yoga leads the soul to & point from where it never goes down. The last chapter #fan szuit: is replete with fervet appeals to men, emanating from the Aho! Shrutgyanam

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21 pious and benevolent heart of this gage. He gounds # warning to those who are slumbering in ignorance, to rise and perceive the truth held out by Great men. All are not gifted with equal powers, yet there must be a deliberate and sincere attempt on the part of all to step to the path that leads to the uplift of the soul. Universal Love, indeed, takes a man to the path of Absolution. This love not only benefits the man himself, but also the whole world. To conolude, this book is a compendium of the older teachinge, written with fresh energy and deep insight. This work will, therefore, be a great treasure to the Sanskrita literature, and should be studied by all the Sanskritre-students. All honour to such poets, philosophers and sages who acquit themselves creditably of the sacred responsibilities imposed on them and save the world from going to its rack and ruin ! All honour to such divine persons who put in black and white their ideas refined by their experience and thus replenish the general stock of Knowledge I All honour to these personalities that shed their bligatul lustre over all that bappen to fall in their orbit directly or indirectly !* Jamnagar, 13 th, November 1938. M. R. TRIVEDI, B. A. S. T. C. HIGH SCHOOL TEACHER. * From the previous edition of adhyAtmatattvAloka, Aho! Shrutgyanam

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saMgrahastha antima grantha " adhyAtmatattvAloka " nI prastAvanA mANasa samaje che ke viSaya-bhautika viSaya sAMpaDavAthI sukhI thavAya. jarUra, bhautika sAdhane pUratA pramANamAM sAMpaDavAthI amuka hade jindagInI keTalIka muzkelIone anta AvI jAya; paNa eTalethI sukha prApya nathI. sAcA sukha mATe bhautika sagavaDa basa nathI. hajAra bhautika sagavaDa hoya, chatAM saMskAravihIna antaHkaraNanI hAlata azAnta rahe che. tamAma prakAranAM bhautika sAdhana hovA chatAM asaMskArI hRdayamAM phaDaphaDATa kAyama ja rahe che. enuM jIvana bahudhA santapta, vyAkula ane vyagra rahe che. ni:saLe, bhautika sagavaDa para sukhanI ImArata khaDI thaI zakavAnuM mAnavuM e eka jamadaSTi che. e ja "andhakArIne lIdhe prANI bahu lAMbA kALathI duHkhI hAlata mAM rakhaDI rahyo che, enI ATalI kaDI sthiti e mithyASTie ja karI che e "miyA" khase ane saddaSTi prApta thAya te sukhane mArga saraLa thAya. - sAcuM jIvana zuM che e na samajAya tyAM lagI game teTalAM pracura sAdhano ne sagavaDa paNa mAnasika paritApane zamAvavA samartha na thAya. cittanA doSa, mananA vikAro ane antaHkaraNanI malinatA mANasane hajAra sagavaDabharyA sAdhane vacce paNa herAna kare che. Antara jIvananI malina dazAmAM dariyA jeTalI lakSamI ke mahAmAM mahAnuM sAmrAjya paNa sukha ApI zakatuM nathI. sukhanuM sthAna antaHkaraNa che. enA para melanAM thara AjelAM hoya tyAM lagI, cAhe game teTalAM sagavaDIyAM sAdhano vidyamAna hoya, sAcuM sthira sukha na hoya. kAdavabharyA bhAjanamAM dUdha reDAya te e dUdha paNa kAdava ja banI jAya ne ! tema bahAranAM sAdhane dvArA nipajAvAtuM sukha paNa mAnasika vikAramAM bhaLIne zAtirUpa na rahetAM azAntimAM pariNamI jAya. Uka A prastAvanA adhyAmatavAlokanI AgaLanI AvRttiomAM pragaTa thayelI. Ahol Shrutgyanam

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A parathI khulluM thAya che ke sukhanI prApti mATe antaHkaraNanI nirmalatA apekSita che. antaHkaraNa svaccha kAcanA pyAlA jevuM ujajavaLa thavuM joIe. cittanI ujajavaLa sthiti e ja sukhanuM udgamasthAna che, ujajavaLa cittabhUmi e ja sukha-niSpattinI phalapa bhUmi che. e mATe cittanA doSane khaMkheravAnI jarUra che. krodha, mada, beImAnI, mAyA, tRSNA, matsara, IrSA, dveSa e badhA cittanA de che. mananA e vikArone dhayA vagara sukhanI AzA rAkhavI sarvathA asthAne che. e mAlinyane dheyA vagara indra, candra, narendra ke mahendra koI sukhI thaI zakato nathI. je pitAnI Antara zuddhi sAdhI zakyo che tene bhautika sAdhanonI sagavaDa kama hoya ane ethI bahAranI agavaDanA anubhavane sAmane kare paDe, to paNa tenA cittanI zAti abAdhita rahe che. Akta kazuddhidhArakanI vikasita jJAnadaSTi sukha-duHkhane sAce hisAba karI jANatI hovAthI, sukha-duHkhanA udayana kharA rastAo jANatI hevAthI duHkhanA vakhate paNa tenAmAM pitAnI AtmazAntine surakSita rAkhavAnuM sAmarthya hoya che. A parathI sAcuM sukha kayAM che e spaSTa thAya che. eka ja sugama zabdamAM e vAta kahevI hoya to kahI zakAya ke sAcuM sukha sadAcAramAM che. vicAra ane AcaraNanI zuddhi enuM nAma sadAcAra. zuddha bhAvanA ane pavitra vartana enuM nAma sadAcAra. satya, saMyama, tyAga, santoSa, anukammA, triI Adi guNothI jIvananuM saMskaraNa enuM nAma sadAcAra. A prakAranuM saMskArazAlI jIvana e ja kharI rIte jIvana che. sAcuM DahApaNa ane sAcuM baLa e prakAranuM jIvana jIvavAmAM ja che. vAstavika sukha ne zAnti e prakAranA jIvanamAM ja vilase che. Ama, paraleka ke Izvara e tonA astitva para jenI AsthA besatI nathI, prAmANikapaNe parAmarza karavA chatAM, potAnI vicArazaktine jijJAsu vRttie upayoga karavA chatAM jenI buddhimAM e to UtaratAM nathI, te e ta na mAnavAne aMge "nAstika" kahevAya che. AvA manuSyamAM keTalAka rUDA naitika AdarzanA pUjaka paNa hoya che. AvA "nAstika gaNAtAo paNa nIti ane sadAcAranI upAsanAmAM tatpara hoya che. AvA manuSya, AtmA ane Izvarane mAnIne je karavAnuM che ke, tene vagara mAnya karatA heya che. AvA dArzanika dRSTie nAstika " kahevAtAo paNa naitika dRSTie Astika hoya che ane potAnA jIvananuM zreya sAdhatA hoya che. A parathI jaNAya che ke dArzanika daSTie jyAM nAstikatA hoya che tyAM paNa je sadAcAra nItinuM yogya pAlana hoya te te pitAne maMgaLa prakAza pAthare che, ane Aho! Shrutyanam

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Akhare, e nItisAdhanA vizeSa utkarSane prApta thatAM, pariNAma e Ave che ke enA badhA brame bhAMgI bhukkA thAya che ane ene samyagdarzana prApta thAya che. A parathI samajAvuM joIe ke sadAcArane naitika Adarza mANasane tattvaSTi(pakSatatvazraddhA)nI gerahAjarImAM paNa kalyANabhUmi para caDAve che. IzvakatRtva, jenI upapatti keTalAka dArzanika azakaya batAve che, temAM mAnIne paNa keTalAka temAMthI preraNA meLave che, teo izvarakatRtva viSenI zraddhAmAMthI Izvarabhakti jagAvI IzvaranI satya, ahiMsA Adi AjJAnuM pAlana karavA tatpara thAya che, ane e AjJAonA pAlanathI potAnuM zreya sAdhe che. A parathI phalita thAya che ke jIvanavidhi e ja mukhya prazna che. ane sukhanI sAcI cAvI emAM ja rahelI che. AtmA, paraleka ke IzvaramAM mAnIne paNa jIvanazeAdhananI sAdhanA na hoya, sadAcAranuM pAlana na hoya te tevI mAnyatA mAtrathI zuM kalyANa sadhAya ? AtmA ane IzvaravAdanA siddhAntanI kharI ane moTI upayogitA jIvananI zuddhi karavAmAM che, Atma-jIvanane vikasita banAvavAmAM che, sadAcAranA mArge pragati karavAmAM che. e prakAranI jIvanakriyA jyAM vikasvara hoya che, tyAM tattvajJAna (Logical philosophy) saMbaMdhI keI bAbatanA bhrama ke saMzaya je hayAtI dharAvatA hoya te te jIvanasAdhananA viSayamAM kazI bAdhA nAMkhavA samartha thatA nathI. te bApaDA, sadAcAradaSTinA puNya ane prakhara teja AgaLa jarA paNa mAthuM uMcakI zakatA nathI. jIvanasAdhananI vegavatI pravRtti AgaLa te bIcArAone paDyA paDyA saDayA sivAya bIjI keAI gati rahetI nathI. matalaba e ja nikaLe che ke sadAcAravihIna Astika karatAM sadAcArasampanna nAstika ghaNe darajaje sAre che. A saMgraha-pustakamAM chelle grantha "jarAmara stra che, e nAmAbhidhAnamAM prathama prayoga "adhyAtma zabdane che, je e granthano zuM viSaya che te jAhera kare che. "adhyAtma'no artha Atmahitane anukUla AcaraNa e thAya che, eTale e paNa jIvanavidhino ja nirdeza kare che. Atmahitane anukUla AcaraNa eTale sadAcaraNa. jo ke adhyAtmanI ucca bhUmikAnuM jIvana bahu gaMbhIra, bahu sUkSama ane kalpanAtIta hoya che, tathApi te hade pahoMcavA mATe agAu sadAcaraNanI keTalI sIDhIo pasAra karavI paDe che. atae ene mATe AtmAnI khAtrI thavA sudhI rAha jovAnI na hoya. sAcuM te e che ke, sadAcaraNa dvArA jema jema Antaramala vAto jAya che tema tema AtmazraddhAne prakAza prakaTa thAya che Aho! Shrutyanam

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25 ane tema tema AdhyAtmika jIvana vikasatuM jAya che. A uparathI joI zakAya che ke adhyAtmajIvana AtmavAda para ja jIvAya che ema nathI, paraMtu parama kalyANanI, parama sukhanI bhAvanA para athavA ucca naitika bhAvanA para tenA utthAnane AdhAra che. aeva manuSya cAhe AtmavAdI hoya ke cAhe anAtmavAdI hoya, keIne mATe paNa adhyAtma-jIvananI upayogitAmAM kazo pharaka AvatuM nathI. anAtmavAdInuM adhyAtmajIvana "ajANya" paNa (svatantra AtmatatvathI ajANa hAlatamAM paNa) tenA AtmAnuM hitasAdhaka avazya bane che, tenA (AtmA) paranAM AvaraNa khaseDavAnuM kAma "ajAye" paNa te avazya bajAve che, ane e rIte tenuM paramArtha kalyANuM paNa sadhAya che. Ama, adhyAtmajIvana, arthAt sadAcaraNa-caryA e jIvana-kalyANane mukhya ane zreSTha mArga che. adhyAtma" zabdamAM "AtmA" no prayoga mukhya che, mATe adhyAtmanI vicAraNuM eTale AtmAnI vicAraNA e spaSTa ane svAbhAvika chepurAtanakAlika bhAratIya SaDradarzananA sAhityamAM AtmasattAnI siddhi para puSkaLa UhApoha karAyo che. pramANe tathA tarkothI AtmAne sAbita karavAno prAcIna bhAratIya dArzanikone prayatna bahu vistRta ane kismatI che. e bhAratIya saMskRti che ke jenA taraphathI saMsArane "AtmA eka svata- tava che " e prakAranA sundara jJAnane vAra maLyo che. jagatuM bhAratIya darzananA saMparkathI AtmAne jANavA lAgyuM che. chatAM Aje bhAratamAM ja eka evuM Andolana pravarte che ke je anAtmavAdanuM jorazorathI pratipAdana kare che. kamamAM kama, AtmAnA saMbaMdhe saMzacAlu vRtti to vartamAna yuganA buddhijIvI jagatamAno mATe varga dharAvatuM haze. AjanA buddhivAdanuM vAtAvaraNa evuM phelAyeluM che ke paramparAgata prAcIna rItipaddhatinA tarka ke pramANe para te lokenA cittanuM samAdhAna thaI zakatuM nathI. AjanI vaijJAnika ane dArzanika AlocanA tathA zodhaka paddhatithI je prakAza paDe tenI ja AjanA jaganI Akhe kismata aMkAya che. sukha-duHkhanI lAgaNI je zarIraspaza nahi, paNa antaHspazI che, te parathI zarIrathI alaga koI zaktivizeSanA astitvane khyAla jarUra AvI zake che. prAcIna dArzanikoe AtmasiddhinI mImAMsA karatAM A anubhavane mukhya Azraya lIdho che. Indriya viSayagrahaNanAM sAdhana che, paraMtu temanI madadathI je, viSayane grahaNa kare che te tatva alaga che ema te jarUra vicArI zakAya. sAdhakane sAdhananI apekSA che, paNa ethI sAdhaka ane sAdhana eka na hoI zake. Indriya viSayane grahaNa 4 Ahol Shrutgyanam

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karavAmAM sAdhanabhUta che, ataevaemanA dvArA viSayane grahakaranAra je che te khacIta emanAthI bhinnarUpe siddha thAca. indriyane viSayagrAhaka (viSayagrAhaka AtmAnA sthAne) mAnIe to vAMdho Ave che. kemake Indriye eka nathI, pAMca che, ane te eka ekathI judA judA eka eka cekakasa viSayanuM grahaNa thAya che, tema chatAM e badhAya bhinna bhinna viSayonA jJAtA tarIke to kaMI ekane ja anubhava thAya che. dAkhalA tarIke, rUpagrahaNa cakSuthI thAya che ane rasAdigrahaNa rasanA Adi IndrithI thAya che, chatAMzu cadvArA je, rUpano grAhaka che te ja, rasanAdidvArA rasAdine grAhaka che, arthAt cakSu Adi badhI Indriyo dvArA rUpAdi viSayano grAhaka (jJAtA)eka judo anubhavAya che. dRSTithI darzana thatAM draSTA tarIke daSTi nathI anubhavAtI, paNa eka anya ja zakti anubhavAya che ane te ja zakti, sparzanathI sparza thatAM aSTA tarIke paNa anubhavAya che, te ja rasanAthI cAkhatAM cAkhanAra ane nAkathI suMghatAM su ghanAra tarIke paNa anubhavAya che; ane teja, zravaNathI zravaNa karatAM zrotA tarIke paNa anubhavAya che. AthI indriyothI para evI koI zakti siddha thAya che. Indriyone ja viSayagrahaNanAM sAdhana ane viSayagrAhaka beu mAnIe te e upara jaNAvyuM tema, anubhavathI UlaTuM jAya che. eka dAkhalAthI paNa samajI zakAze. eka mANasa je pitAnA netrathI anubhave lIdhA pachI AMdhaLe baLe che, tene paNa pUrve jeyelA viSayonAM samaraNa to thAya che. have ahIM vicAravAnuM che ke A smaraNazaktine saMgha koNe karI rAkhelo? je anubhave te ja saMdhare ane te ja smare e prAkRtika niyama che. je jue te ja yAda kare. daSTine jenAra (draSTA) tarIke mAnIe te daSTi cAlI jatAM pUrvadaSTane keNa yAda karaze ? daSTi cAlI jatAM paNa AMdhaLAne pUrva--daSTonuM je maraNa thAya che te kema ghaTaze? daSTine draSTA tarIke mAnIe to viSayone joI smaraNazaktine saMgharanAra paNa te ja karaze, ane vakhata para yAda karanAra paNa tene ja mAnavI paDaze, ane jo evuM hoya to daSTinA anubhava lIdhA pachI AMdhaLA banelAne pUrvadaSTanuM smaraNa kaMI paNa thaI zakaze nahi; kemake enI daSTi cAlI javAthI draSTA tema ja maraNazaktine saMgharanAra ene keI rahyo nathI. jyAre dRSTithI bhinna draSTA mAnIe, tyAre daSTi cAlI jatAM paNa draSTA ane smaraNazaktine saMdharanAra vidyamAna hovAthI pUrvadardonAM samaraNa upapanna thaI zake che. ghaTaniSpattinAM sAdhana daMDa, cakra vagere kuMbhAranAM khovAI ke tUTI jAya ethI e kuMbhAranuM astitva kaMI maTI jatuM nathI, tema draSTAnI daSTi cAlI javAthI draSTAnuM astitva maTI jatuM nathI. eTaluM ja nahi, paNa sAdhananA abhAve te kuMbhAra navA ghaDA banAvI na zake, paNa agAunA banelA ghaDAone te vyavahAra karI zake, tema draSTA daSTi vagarane thatAM Ahol Shrutgyanam

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20 navuM na joi zake, paNa pU TenTenAM samaraNa karI zake. draSTA daSTithI je je dana kare che tenA sa MskArane saMgharA paNa te rAkhe che; ane ethI ja dRSTinI gerahAjarImAM paNa agAunA joyelA viSaye tene yAda Ave che. A uparathI STithI bhinna draSTAnuM astitva sAbita thAya che. A pramANe dRSTinI jema bIjI indriyenuM paNa samajI levAya. pAMce indriyAne dhAraNa karanAra vyakti sAMbhaLIne jue che, joIne aDe che, aDIne suMghe che ane suMdhIne cAkhe che, ane e pramAthe anubhava karI peAtAnA anubhavanA ullekha karatAM kahe che ke-" huM kerIne joI aDayA, aDIne suMghI ane saMdhIne cAkhI. " A anubhavamAM jonAra, aDanAra, suMghatAra ane cAkhanAra eka ja hAya ema spaSTa samajAya che. e eka kaNa ? e indriya na hoI zake, kemake jovAnuM, aDavAnuM, suMdhavAnu' ane cAkhavAnuM e saghaLuM kAma eka indriyathI zakaya nathI. e judu khuda eka eka kAma judI judI eka eka indriyathI bane che. jonAra (draSTA) tarIke cakSune mAnatAM te aDanAra, saMghanAra ane cAkhanAra ghaTaze nahi; aDanAra ( straSTA ) tarIke spana Indriyane mAnatAM te nAra, sudhanAra ane cAkhanAra ghaTI zakaze nahi; ane sudhanAra ( prAtA ) tarIke nAsikAne mAnatAM te aDanAra, jonAra ane cAkhanAra nI zakaze nahi; tema ja cAkhanAra ( racitA) tarIke rasanAne mAnatAM te jonAra, aDanAra ane sudhanAra ghaTaze nahi. ataH indriyAdvArA jonAra, aDanAra, sughanAra, cAkhanAra je eka che te indriyAthI para che, ane te AtmA che. pudgala( Matter)nA guNeA jANItA che. kei bhautika jaDa tattvamAM caitanya nathI. ataeva caitanya ( jJAna ) e bhinna guNa che. ane e uparathI enA dharmI tarIke eka bhinna tattva sASita thAya che ane te ja AtmA che. pi vedana yA anubhava thavAmAM mastiSkane nimittakAraNa mAnI zakAya, paNa kevaLa nimittakAraNathI zu thAya ? upAdAna kAraNa te joie ne ? ghaDA mATe mATI ja na hAya te| daMDa, cakra Adi zuM karaze ? jJAnaguNanA upAdAnanI zodha karatAM te kAi bhautika tattva ke pudgalanA guNu siddha na thate heAvAthI rAi anya svatantra draSyanA guNlR Thare che ane ene ja AtmA, cetana, jIva vagere zabdothI kahevAmAM Ave che. ANuemAM je guNu ke zakti heAya che te ja nyUnAdhika vikAsamAM tenAM sthUla dravceAmAM prakaTa thAya che. aNuomAM je na hAya te temanA sthUla pi'DamAM kayAMthI AvI zake ? cetanya ke jJAna kei pudgalanA ke aNunA guNa ja nathI, teA pachI tenA sthUla piMDamAM tenuM prAkaTya kema ghaTe ? retInA kaNamAM tela nathI, eTale ja te tenA DhagamAMthI tela nIkaLatuM nathI, jyAre Aho! Shrutgyanam

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talanA eka dANAmAM tela hovAthI tene DhagamAMthI te prApta thAya che. AnI viruddhamAM madirAnuM udAharaNa ApI kei ema kahe ke madirAnI alaga alaga cIjomAM mAdakatA na chatAM te badhI cIjonA saMyegathI jema mAdakatA utpanna thAya che, tema bhautika tattvonA viziSTa saMge citanyA paNa pedA thavAmAM zuM harakata che? paraMtu sAcI vAta e che ke madirAnI alaga alaga cIjomAM paNa kaMIne kaMI aMze mAdakatA che, eTale ja e saghaLI cIjonA saMgamAM mAdakatAnuM pariNamana vikase che. paraMtu acetana bhUtana viziSTa saMge paNa vilakSaNa cetanazakti kema saMbhave? jagatanA bhautika padArtho ke cantromAM gati, prakAza Adi je guNe ke zaktio dekhAya che te guNe ke zaktio kaI bahArathI nathI AvyAM, te temanA aNuomAMthI prApta che. je ANuothI je dravya ke candra banela che te AzuomAM tenA guNe ke tenI zakti o mejUda che, ane tenuM vikasita rUpa te ANuonA te sthUla dravya ke ya-tramAM prApta thAya che. ejanamAM je gatinI jhaDapa dekhAya che te, vijaLInA dIvAmAM je prakAza dekhAya che te, bIjA pudagala dravyamAM bhautika padArthomAM paNa (bhale tenA karatAM oche aMze) dekhAya che. mAtra viziSTa gane lIdhe viziSTa dravyomAM te guNe ane te zakti o viziSTarUpe vikasita thayelAM hoya che. gati, prakAza Adi, koI dravyamAM manda hoya che, aeva bIjA dravyamAM tenuM vikasita rUpa ghaTI zake che, tema cetanya, jJAna koI pudagala (bhautika) dravyamAM ke bhUla skandamAM siddha thAya che ke ? je ema siddha thatuM hoya te tenuM vikasita rU5 zarIramAM yA mastiSkamAM ghaTAvI zakAya. paNa jyAre gati, prakAza AdinI jema caitanya koI pudgala dravyamAM bilakula ghaTita thatuM na hoya, te pachI zarIramAM ke mastiSkamAM e tattva kema ghaTI zake? ApaNe aNue nathI joI zakatA, eTale enA dharmo ke guNe enAM sthala dravya parathI mAlUma karavAmAM Ave che. A mujaba caitanya jyAre jagatanA TheI sthUla pudagala dravyamAM ghaTatuM nathI, te aNuomAM kema ghaTI zake ? ane atae aNusaMghAtarUpa zarIra ke mastiSkamAM che ja dhuTa ( AtmAnI siddhi thatAM punarjanmanI siddhi enI sAthe ja thaI jAya che. kemake AtmAnI siddhi eTale caitanyarUpa eka nitya dravyanI siddhi, AtmA pAbita thAya eTale enAM pUrva janma paNa sAbita thAya ane punarjanma paNa bita thAya. kemake AtmAnI eka jindagI pUrI thatAM pAchI bIjI jindagI Ama thavAnI ja; nitya AtmA (saMsArI hAlatamAM) eka zarIrane , bIjA LiyAmAM rithata te thavAne ja, eTale e ja ene Ahol Shrutgyanam

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punarjanma. eno dareka janma enA pUrva janmanI apekSAe punarjanma ja che. ene kaI janma e na hoya ke jenI agAu janma na hoya. enAM janmonI ( bhinnabhinna dehanAM dhAraNanI ) paraMparA hamezAMthI eTale ke anAdikALathI cAlI Ave che ema mAnavuM baMdha bese che. AmAnA bhUtakALanA kaI janmane sarvaprathama eTale ke zarUAtane janma mAnIne te ema mAnavuM paDe ke AtmA tyAM lagI ajanmA hato ane pachI ene e pahelavahelo navo janma zarU thayo. Ama je mAnavuM paDe te ajanmA evA zuddha AtmAne paNa kayAreka janma dhAraNa karavAnuM saMbhavita banI zake che ema mAnavuM paDe, ane ema je mAnavuM paDe te bhaviSyamAM mukti prApta thayA pachI paNa kayAreka pache. janmapAza vaLagavAnuM saMbhavita banI jAya che ane ethI sthira ane pUrNa muktinuM astitva uDI jAya che. AmA keTalAka kALa lagI janma vagarano (dehadhAraNa vinAne) rahI pAche kayAreka kyAreka pharI janma dhAraNa karavAnuM cAlu kare che Ama mAnavuM te ThIka nathI. deha-dhAraNanI paraMparA cAle to akhaMDa rUpe ja cAle, vacamAM kayAre paNa dehanI kaDI tUTayA vagara avicchinna rUpe ja cAle; ane eka vAra dehane vaLagADa chUTyo ke pachI e hamezAne mATe chUTI jAya che ema mAnavuM saMgata dekhAya che. punarjanmanI sAbitI mATe aneka vicAre prApta thAya che ane te uparathI paNa AtmA (AtmAnI nityatA) siddha thAya che. eka ja mAtApitAnAM santAnomAM antara mAluma paDe che. eTaluM ja nahi, eka sAthe janmela yugamAM paNa antara jovAmAM Ave che. temanAM vidyA, zikSaNa, buddhi, DahApaNa, anubhava ane vartana vageremAM pharaka jovAya che. e attarane khulAso rajavAya ane vAtAvaraNanI: vibhinnatA para ja paryApta nahi thAya. pUrvajanmanA saMskAranuM pariNAma paNa tyAM vicAravuM joize. aihika kAraNe avazya pitAnI kRti dAkhave che, paraMtu eTalethI vicAraNuM aTakatI nathI. e kA Ne paNa pitAne hetu mAge che. mULa kAraNanI zodha vartamAna jindagInA saMyogomAM nahi jaDe. ene sAru vartamAna jidagInA saMgothI AgaLa vadhavuM paDaze. saMsAramAM evA paNa mANaso jevAya che ke je anIti ane anAcAranuM sevana karavA chatAM dhanI ane sukhI hoya che, jyAre nIti ane dharmanA mArga para cAlanArAomAM keTalAka daridra ane duHkhI dekhAya che. Ama thavAnuM zuM kAraNa? " karaNI tevuM phaLa ? kayAM ? Ano Ahol Shrutgyanam

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nikAla vartamAna janma sAthe pUrvajanmanuM anusakhyAna vicAratAM AvI zake che. pUrvajanmanA karma saMskAro anusAra vartamAna jindagI ghaDAya che ane vizeSa paristhitio Upaje che; e ja pramANe vartamAna jindagI anusAra bhaviSyanI jindagInI vAta, arthAt pUrvajanmanA karmasaMskArenAM pariNAma vartamAna jindagImAM pragaTa thAya che, ane vartamAna jindagInA karmasaMskAronAM pariNAma bhaviSya jidagImAM pragaTa thAya che. ema zuM nathI banatuM ke, keTalAka badamAza, lUTArA ane khUnI ghora aparAdha karIne evA gupta rahI jAya che ke teo gunhAnI sajAthI bacI jAya che, jyAre bIjA niraparAdhIone gunhA vagara gunhAnI bhayaMkara sajA bhogavavI paDe che? keTalo anyAya? karaNI tevuM phaLa kyAM? paNa e badhI guMcavaNa punarjanama ke pUrvajanmanA siddhAnta AgaLa ukelAI jAya che. pUrva janmavihita vicitra karmonAM vicitra pariNAma vartamAna janmamAM upasthita thAya che. skula, kolejanA samAna saMskRtinA vidyArthIomAM paNa ekane je viSaya sugama paDe che te bIjAne kaThina paDe che. ekane gaNita viSaya kaThina lAge che, jyAre bIjAne te saraLa paDe che. AnuM mULa kayAM zodhAya ? pUrvajanmanA jJAna-saMskAra para tenI nirbharatA mAnavI joize. sarakhI paristhitimAM pivAyelAomAM paNa ekanI buddhi ane samaraNazakti tIvra hoya che, jyAre bIjAnI madada hoya che. aeva sAdhana ane udyama samAna chatAM ekane vidyA ke kaLA jaladI caDe che, jyAre bIjo emAM pAchaLa rahe che. enuM zuM kAraNa haze? pUrvajanmanA anusadhAna vagara. eno khulAso kema thaI zake ? sarakhA abhyAsavALA ane sarakhI paristhitimAM ucharelAomAM ekane kudaratI vastRtva, kavitva ke saMgIta jevI zaktio vare che, tyAre bIje janmabhara te zaktithI virahita rahI jAya che, athavA pelAnA vikAsanI sarakhAmaNImAM ghaNe manda rahI jAya che. AnuM kAraNa pUrvajanmanA abhyAsa-saMskAra ja to ? pAMca-sAta varSane bALaka pitAnI saMgItakaLA ane vAghaprayogathI sahudaya janatAne mugdha karI mUke e pUrvajanmanI saMskArazaktinA skuraNa vagara kema ghaTe? AvAM aneka udAharaNa para vicAra karI zakAya. janmatAMnI sAthe ja azikSita bALaka stanapAnamAM pravRtta thAya che e uparathI paNa pUrvabhavIya caitanyanI anuvRttinuM anumAna karI zakAya che. pUrvajanma hoya to te yAda kema na Ave ? ema prazna thAya. paNa vartamAna jindagImAM ja eka avasthAnI ghaTanA bIjI avasthAmAM yAda nathI AvatI; eka ja jindagImAM banI gayela bAbato badhI yAda nathI AvatI, ghI, vismRtimAM avarAI jAya che, avarAyelI rahe che, te pUrvajanmanI kyAM vAta karavI? janma Ahol Shrutgyanam

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31 kAnti, zarIrAnti, IndriyakAntiAma AkhI jindagIne dharamULamAM ja Akho palaTa thAya, tyAM pachI pUrvajanmanI yAda kevI? chatAM kaI kaI mahAnubhAvane Aje paNa pUrvajanmanAM maraNa thAya che. enA dAkhalA paNa bahAra AvyA che, ane e bAbatanI vigata hindanI pratiSThita patrikAomAM prakaTa paNa thayelI che. jAtismaraNanI e ghaTanAe mANasane punarjanma viSe vicAra karato mUkI de tema che. mANasanAM kRtyonI javAbadArI punarjanamathI jaLavAya che. sujana mahAnubhAva ne paNa kayAreka ghera Apatti Ave che ane vinA aparAdhe rAjadaMDa bhegavA paDe che, paraMtu te vakhate tenI mAnasika zAntimAM punarjanamane siddhAnta bahu upa kAraka thAya che. vartamAna jindagonI saMskRtionuM anusandhAna AgaLa na hoya to manuSya hatAza thaI jAya; AphatanA vakhatamAM tenI cAre bAju alpakAra pharI vaLe. ApaNu (manuSya) jIvanamAM "akasmA" ghaTanAo kaMI ochI nathI banatI. e, akaramAt (a-kasmAta) ( duSTa ke pratyakSa kAraNano saMbaMdha na hovAthI) bhale kahevAya, paNa nimUla te kema hoI zake ? tenI pAchaLa mULa te hovuM joIe, akasmAt paNa kasmAt ? kenAthI-zAthI? enI zodhano vicAra karatAM adaSTanuM -karmanuM astitva samajamAM UtarI zake che. "puNya-pApa" e karma che, jene "adaSTa paNa kahevAmAM Ave che. Ama karmanI sAbitI thatAM punarjanma ane AtmA paNa ApoApa enI sAthe ja sAbita thaI jAya che. saMsAramAM kaI mANasa ema vicAra kare ke -AtmA vagere kaMI nathI. jeTalA divaso huM A jindagImAM mojazekha mAruM, eTalA ja divase mArA che. A jindagInI samApti pachI A deha pAMca bhUtomAM maLI jaze ane "huM je kaMI vyavahAra nahi rahe. huM jIvadayA karuM ke jIvahiMsA karuM, sAcuM beluM ke jUTha beluM, saMyamita rahuM ke ucchakhala rahuM, athavA jema manamAM Ave tema karu te temAM harakata jevuM zuM che? kAraNa ke mArAM karela karmono mane daMDa ke puraskAra ApanAra kaI che ja nahi. paraMtu A vicAra ke khyAla ekadama bhramapUrNa che. A jindagImAM keI anIti, anAcAra, lUMTaphATa, mAraphADa ane khunAmarakI karI dhanavAnuM thAya ane maujathI phare, paNa enAM e duSkRtyenI javAbadArI enA parathI uDI jatI nathI. sajajanI duHkhI hAlata ane durjananI sukhI hAlata pAchaLa ehika paristhiti uparAMta keI adaSTa kAraNa na hoya ane e hAlatano hisAba ahIM ne ahIM pUre thaI jAya, enuM anusaMdhAna AgaLa na cAle to AdhyAtmika jagatamAM e ochuM adhera nahi gaNAya. Aho! Shrutgyanam

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3ra karmavAda eka evuM sAvadhAna ane nyAdhya vizvazAsana che ke prANuMmAtranA kAryane thogya javAba Ape che. mATe ja manuSya-samAjane sAre banAvavAmAM karmavAdano siddhAta, je punarjanmavAdane saNA che, te atyanta upayogI che. tenuM eka mAtra tAtparya burAM karmathI khasI sArAM kArya karavAmAM che, jenA pariNAme uttarottara vikAsa sAdhI pUrNatAe paheAMcI zakAya. janmAntaravAdanA siddhAntathI paropakArabhAvanA puSTa thAya che ane kartavyapAlanamAM tatparatA Ave che. parepakAra ke kartavyapAlananAM laukika phaLa pratyakSa che, chatAM jindagInAM duHkhane anta na Ave te ethI janmAktaravAdI hatAza thato nathI. AgAmI janmanI zraddhA tene kartavyayamArga para sthira rAkhe che. te samaje che ke kartavyapAlana kadI niSkala na jAya; vartamAna janmamAM nahi, te AgAmI janmamAM tenAM phaLa maLaze. Ama paralokanA zreSTha lAbhanI bhAvanAthI mANasa satkarmamAM pravRtta rahe che. tene mRtyuno bhaya paNa nathI raheto. kemake A mAne nitya cA amara samajanAra mANasa mRtyune dehalaTA sivAya bIjuM kazuM ja samajatuM nathI. mR yune te eka keTa utArI bIjo koTa paheryA jevuM mAne che, satkarmazAlIne mATe te pragatimArganuM dvAra bane che ema te samaje che. Ama mRtyune bhaya jita vAthI ane jIvana ananta che ema samajavAthI jIvanane uttarottara vadhu vikasita karavAnI vivekasulabha bhAvanAnA cage tenI kartavyaniSThA balavatI bane che. AmAnI nityatA samajanAra ema samaje che ke, bIjAnuM buruM karavuM te pitAnuM buruM karavuM che, ane samaje che ke verathI vera vadhe che ane karelA karmonA saMskAra aneka janmAktara sudhI paNa jIva sAthe lAgyA rahI tenAM phaLa kayAreka lAMbA vakhata sudhI paNa cakhADyA kare che. A pramANe AtmavAdanA siddhAntane samajanAra mANasa badhA AtmAone potAnA AtmA sarakhA samajI badhAo sAthe maitrI anubhave che ane tenI rAga-dveSanI vAsanA ochI thatI jAya che. A rIte teno samabhAva SiAya che ane tene vizvaprema vikasatuM jAya che. deza, jAti, varNa ke sapradAyanA bhede vacce paNa tenuM daSTisAmya (STimAM samabhAva) abAdhita rahe che. te samaje che ke maryA pachI AgAmI janmamAM huM kayAM, kaI bhUmi para, kyA varNamAM, kaI jAtimAM, kayA sabhyadAyamAM, kayA vargamAM ane kaI sthitimAM pedA thaIza tenuM zuM kahI zakAya ? mATe keI deza, jAti, varNa ke sadAyanA tema ja garIba ke UtaratI paMktinA gaNatA mANasa sAthe abhAva rAkhave, mada-abhimAna ke dveSa kare vAjabI nathI. Ama, AtmavAdanA siddhAntathI niSpanna thatA duTisaMskAranA pariNAme AtmavAdI ke paralakavAdI sajjana kaI prANI sAthe viSamabhAva na rAkhatAM "risaH rAzima" nA mahAn vAkyarthane Aho ! Shrugyanam

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33 peAtAnA jIvananuM dhyeya anAve che ane ema karI leAkakalyANanA sAdhana sAthe peAtAnA AtmahitanA sAdhanane vaNI nAMkhavAnA kArya mAM yatnazIla mane che. aneka tArkika manuSyAne izvara ane AtmAnA sambandhamAM sandeha rahe che, paNa jyAre temanA upara kaparI Akta Ave che athavA teo bhayakara vyAdhinA zikAra ane che, tyAre temanA hRdayanA tAka ka joza badhe narama paDI jAya che. te vakhate temanu' taDDiyana-khaLa saghaLuM vikhAi jAya che, temanA tavihAra temane peAtAne nIrasa lAgavA mAMDe che ane temanu mana Izvarane sabhAravAmAM mazagUla mane che. teo izvara tarapha jhuke che, tene smare che ane tenI AgaLa peAtAnI duba latA, asahAyatA ane pApaparAyaNatA vAravAra prakaTa karI potAnI sampUrNa dInatA hera kare che, ane rAtA hRdaye bhaktipUrNa bhAvathI tenuM zaraNu mAge che. mANasanI mAsika kaTTaratA game teTalI heAya, paNa duHkhanA vakhatamAM temAM jarUra phera paDe che; kaThAra vipattinA vakhate tenuM UchAMchaLApaNu' badhu havA thaI jAya che. temAM vaLI maraNanI nAkhata ! e te gaMbhIramAM gaMbhIra paristhiti, e vakhate te kaTTuramAM kaTTara nAstika pazu gaLagaLA anI jAya che, enI nAstikatA gaLI jAya che, ane, duHkhanA paMjAmAMthI chUTavA mATe kAne vInavavA, konuM zaraNu levuM enI zodhamAM enI AMkha ghUmavA lAge che. AtmA, punarjanma ke izvaranuM astitva svIkAravAmAM na Ave, puNya pApane kalpanAsabhUta mithyA samajavAmAM Ave te AdhyAtmika jagatamAM phera varatAI jAya, karuNa arAjakatA phelAya. evA vicAra karatAMnI sAthe ja ke " AtmA nathI, Izvara nathI, " hRdayanI tamAma prasannatA lUMTAI jAya che ane nairAzyanuM dhAra vAdaLa tenA para phrI vaLe che. AtmA, kama (puNya-pApa), punarjanma, mekSa ane izvara e 5'caka evuM che ke ekane mAnatAM bAkInAM bIjA badhAMya enI sAthe AvI jAya che; arthAt ekane svIkAratAM pAMca svIkArAi jAya che ane ekane svIkRta na karatAM pAMce avIkRta thaI jAya che. AtmAnA svIkAra thayA ke punarjanmano svIkAra thaI ja gayA. ataeva puNya-pAya paNa sAthe ja AvI gayAM. AtmAnI pUrNa zuddhi e ja mAkSa, eTale mekSanA svIkAra paNa AtmAnI sAthe ja AvI jAya; ane meAkSa e ja izvarataMttva, arthAt parama zuddha AtmA e ja paramAtmA ane e ja izvara, eTale izvaravAda paNa AtmavAdamAM ja AvI jAya che. izvarasiddhi mATe lAMkhA pArAyaNanI jarUra nathI, theADAmAM ja samajI zakAya tema che ke, jema jagatamAM malina dapa NunI hayAtI che, tema zuddha kaNanI paNa ma Aho! Shrutgyanam

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hayAtI che, athavA kahe ke malina suvarNanI hayAtI che, tema zuddha suvarNanI paNa hayAtI che; A pramANe, azuddha AtmAnI hayAtI che, te zuddha (pUrNa zuddha) AtmAnI vidyamAnatA paNa nyAyadhaTita che. malina darpaNa uparathI zuddha darpaNanuM ati va paNa khyAlamAM Ave che, athavA kaho ke sagI najare joI zakAya che, tema azuddha AmA parathI zuddha (pUrNa zuddha) AtmAnuM astitva paNa khyAlamAM AvI zake che. azuddha vastu zuddha banI zake che, tema azu AmA zuddha banI zake che. jenI aMzataH zuddhi jovAya che, te pUrNa zuddhi paNa saMbhavita che, ane jayAM e sadhAI che te ja izvara che. AtmA jema jema pitAnA vikAsa sAdhanane abhyAsa kare che, tema tema te vadhu unnata thato jAya che. AmAM jyAre mUDha dazAmAM hoya che tyAre "bahirAtmA' kahevAya che. e pachI bhadrabhAvane prApta thatAM "bhadrAtmA," samyagadaSTine prApta thatAM antarAtmA', samAga para pragati karatAM "sadAmA', AtmavikAsanI mahAna bhUmikA para AvatAM "mahAtmA ", eganA uraca zikhara para pahecatAM 'gAtmA ane parama zuddhi(pUrNatA)ne prApta thatAM paramAtmA bane che. Ama, abhyAsane utkarSa parAkASThAe pahoMce che tyAre AtmA paramAmA bane che. Ama paramAtmA banavuM e ja izvaratva ke IzvarapadanuM prAkaTaya che. koI eka vyaktie ja Izvarano IjAre rAkhe che ema nathI, kiMtu je kaI AmA e pavitra sAdhanamAge cAle, pitAnI sAdhanAne vikasAvato AgaLa vadhe ane antataH cagAbhyAsanA carama zikhararUpa pUrNa vItarAgatAe pahoMce te Izvara thaI zake che. A ApaNuM dhyeya che, sAdhya che e ApaNe samajIe. ene sAru sahuthI pahelAM svAdhyAyanI jarUra che. vAdhyAya( sva-adhyAya )ne kharA artha AtmAnuM adhyayana thAya che. AtmazuddhikAraka vAcana e ja sarvottama ane kalyANakAraka vAcana che. enAthI mana para bahu sArI asara thAya che. ethI cittanA kusaMskAre para, mananI malina vRttio para sAro phaTako paDe che. ethI AmAmAM zAnti patharAya che. AdhyAtmika pavitra vAcana AgaLanA puruSoe bahoLA pramANamAM pUruM pADayuM che. paNa e zreSTha viSayanuM jeTaluM parizIlana karAya teTaluM ochuM che. judI judI rIte paNa tenuM jeTaluM anuzIlana thAya teTaluM sAruM che. A grantha (adhyAtmatavAleka)nuM sarjana paNa e ja abhiprAyathI thayuM che. AtmahitiSI upadezaka ke lekhaka paropadezanI zailIthI paNa kharI rIte pitAne ja upadeza kare che. mArI paNa ahI e ja sthiti che, ane e vAtano ullekha granthasamAptinA lekamAM meM karelo che. AdhyAtmika viSaya vairAgyapradhAna viSaya che. emAM chatAchalA verAgya-rasa bharyo Ahol Shrutgyanam

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pa hoya che. rAga, dveSa, mAha e dASA ja saMsAranAM sava duHkhAnI jaDa che. AdhyAtmika sAhityanAM sarjana ke svAdhyAya e dASA para kApa mUkavA mATe ja thAya che. e rIte tenA mukhya viSaya AtmazAntinA pATha bhaNAvavAnA hoya che. kharekhara ja rAga, dveSa, mehanI bhISaNatAne vAstavika khyAla abyA vagara AtmazAntinA pATha kema bhajIAya ? saMsAranI asAratA, viSayeAnI nirguNutA, bhAgAnI bhayaMkaratA, kAmanI kuTilatA, zarIranI nazvaratA, indriyAnI mAdakatA ane cittanI capalatA para tAdRza citAra khaDe karI vAcakanA hRdaya para niha dazAnI bhAvanA pedA karavI e ja AdhyAtmika vAhamayanuM mukhya kAryAM che. taTasthapaNe vicAra karIe te ja nA bhautika padArthIne nAzavAn matAvavAmAM adhyAtmazAstra kaiM geravAjabI kare che ? ApaNe peAtAnI sagI AMkhe viSayanI viSamatA nathI jotA ? pachI bhAgAne bhAMDavAmAM adhyAtma-zAstra zuM khATu kare che ? kSaNabhaMgura ane santA55yavasAyI bhegemAM lapaTAi jai peAtAnA jIvananI durgati karavI ane AtmazAntinA zAzvata lAbhane gumAvavA ene koi paNa sujJa DahApaNa kaheze kharA ? temAM paNa manuSyajIvana jevI ucca sAmagrI maLavA chatAM mANasa AtmavikAsanuM lakSya bhUlI jai jaDavAdanI pUjAmAM DhaLI paDe e keTalI duHkhanI vAta! jIvananA sarvottama Adarza para prakAza nAkhatuM A sAkaya basa che ke~~ mAvaLAt sarvasAmArAM vize vise ' (manu ) arthAt sarva kAmeAnI prApti karatAM tene tyAga caDhI jAya che. AnuM kArajhu zuM haze ? legomAM AtmAnu` mUIna che, jyAre enArthI upara UDavAmAM AtmAne vizvAsa che. tyAga ( rAga-dveSano tyAga, vAsanAnA tyAga, meAha-mamatAnA tyAga ) e AdhyAtmika cikitsA che. enAthI AtmAmAM anAdi kALathI ghara karI beThelA dAruNu mAha-regonI cikitsA thAya che. jema jema e cikitsA AgaLa vadhe che, tema tema AtmAnu` Are!gya khilatuM jAya che, ane paripUrNa tyAgathI paripUrNa Arogya svAsthya ) prApta thAya che. kk adhyAtmanA upadeza vANImAM karavA jeTaleA sahelA che teTalo AcaravA sahelA nathI. keTalAka evA upadezakuzala hAya che ke potAnI upadezakaLAthI zrotAone varAgyanI rasadhAramAM tarakheALa karI zake che, paNa peAtAnI AtmazuSkatAne dUra karavAnuM kAma temane bahu agharuM thaI paDe che. kahevu' saraLa che, pazu karavu kaThaNa che. saMnyAsa* e AdhyAtmika jIvananI mahu ucca kakSA che, paNa te mATAmAM mATo puruSArtha sAdhya mAga che. e mahAna mArga para cAlavuM e mahAn vIya vAn * sanyAsa' te| artha akaNDatA nahi, paNa svAbhAnA zuddhIkaraNumAM vadhu ne vadhu AgaLa vadhavA sAthe leAkakalyANanI vyApaka bhAvanA, Aho! Shrutgyanam

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nuM kAma che. badhAnI sarakhI yogyatA nathI hotI. aeva adhikAra vagara lAMbu pagaluM bharanAra nIce paDe e svAbhAvika che. uMcI kakSA grahurNa karavA mATe pitAne cogyatAnuM avalekana karavuM ane pitAnuM yogya parIkSaNa karavuM jarUranuM che. vairAgyapriya mumukSu manuSyane AdhyAtmika kathA tathA bhAvanAmAM sAruM mana lAge che, ane emAM e sAre rasa le che, chatAM saMsArane mAyA-moha tenAthI chUTI zakate. nathI. A jAtanAM udAharaNe ApaNe najara sAme khaDAM che. dIrghakAlika meharasane nibiDa lepa samaju mANasane paNa sAdhanA karavA detA nathI, sAdhanAnI bhUmi tarapha pagalAM mAMDatAM ene vidmabhUta bane che, ene sAdhanA karatAM khalita kare che ane sAdhanAmAM AgaLa gayelAne paNa pADe-pachADe che. matalaba ke e "lepa" nirvIrya bana e kaThinamAM kaThina kAma che. chatAM vyavahArabhUmi para vicaranAra saMsAravAsI varga paNa pitAnA gRhasthAzramanA agatyanA vyavahArane bAdha na Ave tema AcAmapha bhAvanA khIlavI zake che ane AdhyAtmika jIvana jIvI zake che emAM muddala zaka nathI. teoe jIvanane sAce mAga dhyAnamAM laI, saMsAramAM rahevA chatAM saMsAra-vyavahAramAM evA lisa na thavuM joIe ke manuSya-jIvana pAmyAno sAra na nIkaLe. gRhasthAzramamAM rahIne paNa teo Atmaviveka dAkhavI zake che ane AdhyAmika sAdhanA karI zake che. jema jema e sAdhanA khIle che, tema tema gRhasthAzramanI pravRttimAM Asakti manda paDatI jAya che ane tema tema adhyAga vadhu khIlato jAya che. A pramANe bhAvanAvibhUSita, daSTisaMpanna - nizcayI AbhA gRhavAsamAM paNa mahAvaraNa sAme pitAnuM AtmabaLa phoravate pitAnI AdhyAtmika pragati sAdhe che ane janasamUhane bodhadAyaka tathA preraka udAharaNarUpa bane che. me, 1934 -nyAyavijaya Ahol Shrutgyanam

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abhiprAyo 'adhyAtmatattvAloka' para vidvadRSTi yaha ( ' adhyAtmatacAloka' ) saMskRta padya meM hai| mATha prakaraNoM meM vibhakta hai / usakI racanA nyAyatIrtha- nyAyavizvApada muni nyAyavijayane kI hai| xxx citra dekhane se to isa grantha ke kartA munimahArAja bahuta vayaska nahIM jAna paDate / para ApakI kRti to jarAjINoM ko bhI mAta karanevAlI hai| usase to jJAta hotA hai ki Apa jainAgama ke pAragAmI paMDita haiN| Apane apane grantha ke prakaraNoM meM adhyAtmasambandhinI baDI hI gahana bAteM kahI haiM / para kahI haiM bar3I sarala, sarasa aura bhAvamayI zlokAvalI meN| Apa adhyAtma-tatva ke zAtA hI nahIM, sukatri bhI haiN| hama to Apake grantha ke anekAMza paDha kara mugdha ho ge| kitane hI aMzoM kA bAra bAra pATha kiyA , para phira bhI vRpti na huii| -hindI mAsikapatrikA " sarasvatI" paM. zrI mahAvIraprasAdajI dvivedI-sampAdita / [ sapTembara, 1920 ] ka tarkazAnaM ka ca yomaniSThA kabhikSutA saskavitAdatiH ka ? jayatyaho ! nyAyavizArado'yaM bhikSussa yogI kavi-tArkiko'pi ziSyaH zrIvijayadharmasUrenyavizAradaH / parimrAT kavitAbhartA muktikanyAratassadA Ano! Shrutgyanam

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kasya vA na mudde'dhyAtmatatcAloko'sya satkRtiH / zrInyAyavijayAkhyasya jainAcAryasya satkaveH 1 38 nahi pAlAdanyo yogo jainamunermataH / sa tu pAtaJjalaM tatramiti ko vA vaded dRDham ? AsIt pataJjaleH pUrva mahAvIro hi yogirAT / saMsArakleza vidhvaMsI yogastena prapazcitaH tanmAlambinaish munayastamupAdizan / zrInyAyafornispyeSa bodhayatyatra tanmatam jayatu jayatu jainaM prAktanaM yogata taratu taratu vizvaM tena saMsAra- duHkham / bhavatu nayanamArge'dhyAtmata cAvalokAnidhirakhilajanAnAM mAnasesbdhau nimanaH tA. 22-7-20 maisUra } Aho! Shrutgyanam zAmazAstrI / // 3 // // 4 // // 5 // // 6 // // 7 //

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nyAyavizArada-nyAyatIrtha munirAja zrI nyAyavijayajI e gUjarAtanI eka viziSTa rASTrapremI vibhUti che, jemanI sahaja rakRtivALI vastRtvazakti ane ucca prakAranI saMskRta kavitvazakita varSothI rASTranA abhyatthAna tarapha vaLI che. vArANasInI vikhyAta zrIyazovijayajI ne saMskRta pAThaza lAe samAjane samarpaNa karelA vidvAnomAM asAdhAraNa vyakti tarIke emanuM nAma uccArI zakAya. stargata zrI vijayadharmasUri gurunA sugathI jemaNe taruNa vayamAM ja vidyA ane patraya-taraNInuM pANigrahaNa karyuM. atyAra sudhImAM emaNe pitAnI vidvattAne, vakatRtva-zaktino, kavitvazaktina, vataMtra vicAraka-zakti ane vivecaka-zaktine lAbha aneka lekha, nibaMdha, graMtha dvArA samAjane Ape che. emanI prAsAdika sarasa sugama saMkSipta racanAo sa kSeparuci jijJAsu sajajanemAM priya thaI paDI che. judI judI pustikAnA rUpamAM atyAra pahelAM prakaTa thayela emanI saMskRta padyamAlA, dvArnAizikAo, zatako Adino saMgraha ekatra karI eka ja pustakamAM tenAM gUjarAtI, aMgrejI vivecane sAthe prakAzita thAya to tevA taravajijJAsu vagane vizeSa upakAraka thAya ane emanI kRtio ekatra vAdhyAya-pAThadvArA cirasmaraNIya tarIke jaLavAI rahe evA ucca uddezathI e saMgraha "suvALA " nAmathI AvI rIte prakAzita thayele joI-jANI AnaMda thAya che. emanA jIvananA 60 mAM varSa ane kavayAparyAyanA 42 mA varSe A prakaTa thAya che. A saMgrahamAM nIce jaNAvela 15 kRtione samAveza karavAmAM AvyuM che1 navapadI-padyamAlA ( lai. 108) 9 bhakta-gIta ( glaeN. 32) 2 jIvanAmRta (le. 3ra ) saMskRta patra3 jIvana-hita (lai. 32) 10 vidyArthi jIvanarazmi 4 jIvana--bhUmi (zle. 32) 11 AzvAsana 5 vIra-vibhUti (ple, 100) 12 Atmahitopadeza 6 anekAta-vibhUti (lai. 32) 13 zrI vijayadharmasUrilekAMjali 7 dInAkrandana ( le. 3ra ) (le. 25) 8 jIvanapAThopaniSada (le. 100) 14 adhyAtmatattvAleka (lai. para5) 15 upaderAsara (le. 16 ) Ahol Shrutgyanam

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sarbhAvabharelI A kRtio AdhyAtmikatavajijJAsu mumukSuone tathA saMskArI jIvanamAM preveza karavA cAhatA abhyAsI vidyArthi-samAjane aneka prakArI ucca preraNA Apaze ema dhAruM chuM. - rAtanA A prauDha vidvaduranI AvI zreSTha kRtione saMgraha karI, tene sudara svarUpamAM prakAzamAM lAvavA mATe pATaNanI zrI hemacaMdrAcArya jainasabhAnA suyogya pramukha, maMtrIo Adine dhanyavAda ghaTe che. saM. 2005 ASADha zu. 11 prAvidyA maMdira, vaDodarA lAlacaMdra bhagavAna gAMdhI jaina paMDita) trizikA (anekAna-vibhUti sUkama najare joI gaye, samayanI tarapha mukhya lakSya ApI, prAcInuM pajhapeSaNa na karatAM samavayanI najare nAne paNa bahu ja sundara prabaMdha lakhAya che. te mATe Apane anekAneka abhinandana. atyAre AvA ja sAhityanI AvazyakatA che. ukta prabandhamAM sUcanA karavA jevuM mane jarA paNa jarAyuM nathI. tA. 3-6-31 nUtana grantha "navapadI padhamAlA ' turata ja huM saMpUrNa vAMcI gaye. pustaka saMkSepamAM bahu sundara che. "darzana" nA viSayamAM samayopayogI zreSTha vicAro AkarSaka zailImAM batAvyA che. mane pustaka vAMcatAM ghaNuM ja ananda thaye. Apa kavitA rasavAhinI ane camatkAriNI che. bhUla to mane zodhatAM paNa maLI zakI nathI. saMskRta bhASA ane kavitAmAM Apa siddhahasta che, eTale temAM bhUlanI saMbhAvanA kayAMthI hoya ? tA. 17-1-40 paMDita zrI haragoviMdadAsa trikamalAla zeTha, rAdhanapura Ahol Shrutgyanam

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5. nyAyavijayajI mahArAja jevA vidvAnnA pustaka viSe "be bola" paNa lakhavAnI dhRSTatA karavI mAre mATe anucita nathI ? e jJAnanA mahAsAgara ane Adarza cArivALA mahApuruSane AgaLa bindu samAna ane saMsArInI aneka UNapathI bharele huM ke lAguM? chatAM bindune sAgara samIpa javAnI taka maLe te te kadI gumAve? mahArAjanAM darzana ane vyAkhyAnane eka ja vAra mane lAbha maLyo che; paraMtu tyArathI mArA mana upara UMDI chApa paDI che. mahArAja Adarza jaina sAdhu che, chatAM sAmpradAyika vADAthI para che. mahArAja A ja kAraNe jeTalA jainone pUjya che, tethI paNa adhikatara amane jenetarane pUjya che. mAre mana mahArAja mAtra jaina sAdhu ke jaina dharmanA upadezaka nathI. Aje dezane paNa sAmpradAyika dharmaguruo karatAM mAnavatA jAgRta karanAra AcAryonI vadhAre jarUra che. mahArAjanAM vyAkhyAne ane lakhANamAM ApaNI Aje marI paravArelI mAnavatAne sajIvana karavAnI saMjIvanI vidyA che. Aje svarAjya AvyuM babe varSa thayAM chatAM rAjyamAM je je sukha meLavavAnI prajAnI AkAMkSA hatI tenI hajI jhAMkhI paNa prajAne thaI nathI. AnuM mukhya kAraNa e ja che ke ApaNe badhA aMgata svArtha, sattAlolupatA ane dravyanI tIvra lAlasAnAM vamaLamAM eTalA UMDA UtarI gayA chIe ke Aje taTastha bhAve jonArane ApaNe A vizALa deza ghera anItinI dAruNa khAImAM paTakAI paDele dekhAya. AvA vakhate AvA AcAryo ane temanA sadupadezo tathA bedhaka lakhANo ja mAtra ApaNane A vamaLamAMthI ugArI zake. kharA aNInA vakhate je bhAIoe A pustaka prasiddha karavAnuM nirdhAyuM temane abhinanda ghaTe che. mArI mArAM sava badhubhaginI-pachI te jena hoya ke jenetara-ne khAsa vinati che ke teo mahArAjanAM A lakhANa vAMce, manana kare ane temane upadeza jIvanamAM utAre. emAM ApaNe ane ApaNA dezano uddhAra che. vijayakumAra ma. trivedI, mahesANa. 17-8-49 ? I have cursorily gone through the progi-copy of Shree Nyagavijaya-Subodhavaniprakasha which is # collection of Pro-published Sanskrita works composed by Muai Nyayavijayaji. Ahol Shrugyanam

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43 The book is an explanation of moral and religious principles, and may be read by the public in general without distinction of caste and creed. The writer deserves our hearty congratulations for this attempt. Mehsana. 15-8-49. Ban Dan asatye satyamanviSyannanityeSu ca nityatAm / sukhaduHkhamaye vizve draSTumicchuzva sAratAm || 1 || jijJAsustatravidyAyA viduSAM satsamAgamam / bhavAdazAmahaM manye subhAgyodayasUcakam || 2 || taM kAlamabhinandAmi yasmintrA'gato bhavAn / andhakAramayaM lokaM dyotayanniva bhAskaraH // 3 // dhArayantaM yaterveSamasteyatra mAninam / paracittaM harantaM tvAM coraM jAnAmi vA yati 1 // 4 // vicitrAsscaraNa itthaM tvaM pUjyo'si tathApi naH / vidyayA vratadAdarthena vinayena nayena ca // 5 // tA. 20-3-26 H. M. Trivedi M. A. Textile Officer, Mehsana District. kRpAkAMkSI gopIkRSNa vijayavargIya, [ vartamAna pradhAnamantrI, madhyabhArata ] atha-( 1-2) asatyamAM satyane, anityamAM nityane ane sukha duHkhamaya evA vizvamAM sArabhUta tattvane zeSatA tattvajijJAsu huM ApanA jevA vidvAneAnA sasamAgamane subhAgye dayasucaka mAnu` chu. (3) te kALane abhinandu chuM, jayAre Apa adhakAramaya lekane sUya'nI jema udyota karatA ahIM padhAryAM hatA. (4) ativezane dhAraNa karatA ane peAtAne asteyavratadhArI mAnatA evA Apane bIjAnAM cittane haraNu karavAnA kAraNe cAra mAnuM ke yati (sAdhu) mAnuM ? (5) upara pramANe vicitra AcaraNavALA chatAM Apa amArA pUjya che-vidyA, niSThA ane vinaya tathA nyAyanA sadgune lIdhe. Aho! Shrutgyanam

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41 HE ahiMsA ane tapapradhAna jaina sa pradAya, AtmakalyANamayI bhAvanAnI sAthe sekakalyANanI ananya bhAvanAe prakaTa kare che, tenA prazasya siddhAMtAkAraNe te bIjA dhaunI sAthe peAtAnuM prabhAvazALI gaurava TakAvI rahyo che. tenuM mukhya kAraNa temAM thayelA parama tapasvI ane magAya vidyA dharAvatA mahAn sAdhu puruSA, jeoe jaina siddhAMtene janatA samakSa vividha dRSTie rajU karI, peAtAnA prAsAdika jJAnapUrNa vANIpravAhane dhedhanI mAphaka vahevarAvye che. teTalu' ja nahiM paNa tevA ekaDA graMthAnuM sarjana karI saMyama, zIla, sadAcAra, tapa, jJAna vagerenI samyak dRSTie vivecanAe janatAnI AgaLa dharI che. AvA prabhAvaka sAdhupuruSAe ja jaina nAmane sArthaka karI, dhama pravAhane phelAvavAmAM anaanubhUta prayatno karelA che. azvet jaina sAdhu mahApuruSe e A sapradAyanuM anekavidha gurugaurava nyAya, taka, sAhitya, adhyAtma vagerenA bhavya graMthA sarjI sArAye bhAratamAM ujjavaLa karyu" che. A ja paraMparAne anulakSI jJAnanidhi nyAryavajayajI mahArAje, peAtAnA sAdhudhane vadhu ejasvI anAvavA, petAnA jJAnAmRtanuM samAjane pAna karAvavA ane mAnavajIvananuM sAcuM dhyeya samajAvavA keTalAye saMskRta na nA moTA graMtho racyA che. A badhA graMthAne " sumedhavANI-prakAza " svarUpe eka ja graMthamAM guthI temanA jJAnaprakAzanAM keTalAMye kiraNeA AnI aMdara saMgrahyAM che, temanAmAM saskRtanuM pragalbhapAMDitya che. nyAyanI taiyAyikatA che tevI ja rIte zabdamAku, ane alaukika kAvyaracanAnI mahAn zakti che. tethI ja jyAre jyAre temanAM kAvyenuM anuzIlana karIe chIe tyAre, temAMthI apUtra mAdhurya ane prAsAdikatanA rasarita pravAhe phelAtA hAnuM anubhavI zakIe chIe. adhyAtma jevA zuSka viSayane rasika banAvI janatAne tene pUrepUrA AsvAda ApavA adhyAtmatattvAleAka"nI dara temaNe sArI evI zakti kharcI che. A sivAyanAM bIjAM kAvye paNa preraNAdayo heAI, sAcuM jIvana bhagavavA icchatA dhanikone cetanA temaja sanmA nuM dana karAve che. ATalI pAkaTa uMmare pazu haju mahArAjazrI jJAnepadeza mATe paNa tamannA rAkhI, sAdhunA ucca Adarzone saMpU` nyAya ApavA je prayatnA karI rahyA che. teja temanI caMdAtta sAdhutAnI khAtrI Ape che. prabhu temanI pase AvAM mAMgaLa ane kalyANakArI ananya prakAzanA prakaTa karAvavA vadhu zakti bakSe eja abhyarthanA. Ase| zudi 3, vi. 2005 --kanaiyAlAla bhAiza kara dave, pATaNu Aho! Shrutgyanam

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42 pATaNanI zrI hemacaMdrAcArya jaina sabhA taraphathI Aje vidvAne ane jijJAsuonA karakamalamAM sudhALA nAmane graMtha upahRta karavAmAM Ave che. A graMthamAM tAvika jaina daSTie jIvanavikAsane mArga darzAvatAM ane kAneka prakaraNane saMgraha gujarAtI ane IMglIza anuvAda sahita che. emAM pUrvAcArya-varNita vividha padArthonuM svataMtra navIna dRSTie varNana ane vivecana karavAmAM AvyuM che. A AkhA saMgrahanA mULa praNetA pUjayapAda munivara zrI nyAyavijayajI mahArAja che. eozrI e pratyeka viSayane pitAnA sUma daSTi e ThIka nyAya Ape che. keIpaNa viSaya upara game te bevu ke belI nAkhavuM e ghaNuM saheluM che, paraMtu e viSayane lipibaddha ke graMthabaddha kare e ghaNuM kaparuM kAma che. pUjyapAda zrI nyAyavijayajI mahArAjazrIe pUrvAcAryavaNita vividha tAtvika padArthone vINI vaNIne vartamAna yugane anurUpa vicArazalI ane bhASAmAM utArI vidvadvarga ane jijJAsu janatA upara khareja anugraha karyo che. A kRtisaMgraha ane e sivAyanI bIjI maulika kRtio sarajavA pAchaLa teozrInAM varSonAM tapa ane ciMtana che. e tapa ane ciMtanamAMthI ja teozrIe darzana ane azAsmArato Adi jevI viziSTa kRtio ApaNane arpaNa karI che. teozrInA jainadarzana pustake te Aje viziSTatA ja prApta karI che ane nAmanA paNa meLavI che. navayuganA vidyArthivargane saraLa ane gaMbhIrapaNe jenadarzananA hArdane samajAvatuM pustaka mAtRbhASAmAM te Aje A eka ja che. AvI gaMbhIra kRtionA nimItA munivarane graMthasaMgraha Aje ApaNI samakSa rajU tha ya che. enuM adhyayana, avale kana ane ciMtana ApaNe tAvika guNagrAhitAnI dRSTine lakSamAM rAkhI karavAM joIe, jethI graMthakAra ane prakAzaka Adine zrama saphaLa thaye gaNAya. jaina saMpradAye prAcIna kALamAM paNa tAvika daSTinA abhAve keTaluM ya viziSTa sAhitya, keTale ya saMskRtino mahattvano vArase ane keTalAya svasaMpradAyanA pArasparika sahakAra ane aiyane beI nAkhyAM che. Aje to jena samAje tAvika dRSTinA abhAve ghaNuM ghaNuM joyuM che ane beI rahyo che. A daSTie AjanA jaina zrIsaMghe tAtvika daSTine vikasAvavAnI ghaNI ghaNI AvazyakatA che. saM. 205, zaradapUrNimA - muni mahArAja puNyavijayajI Ahol Shrutgyanam

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pRSThAMka zuddha CAN saMskRta-zuddhipatra zlokAMka ashbtt yAda pravAhanA lAmika dhItarAga yadA yana suzikSaNa tamanava vadha saduSpa yadarthavAH savata priya samAtivAkye vibhUtiH ma yr'i pravAhato laukika tirAgatA yakSa yena suzakSaNaiH tamanarva vardha suSya yasthamugrA. sevA priye vibhUtiH 147 73 1 187 kazcid, 224 katvena yathA kAtve yathA trAMti hRdarastha 282 309 kibhU? zayakA saMyogato na hRdayasya nuSaGga ki.mU ? zakacA saMyogato'bhinna 379 kara pArtha samyakatiH pArtha 522 samyaGmatiH Aho! Shrutgyanam

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baraM paiMco JI minna sarIre bhinna zarIre 449 72 495 529 kI ica bhAvanAmiH parAGmukho kIdRzya mAyAH parAGmukho muNa suvA: bihare vihare pRSThaka w 50 mm 22 zailI mm m 171 m 80 m m gUjarAtI zuddhipatra zlekAMka paMkti azuddha zuddha vizA vizArada paSTi daSTi zalI 103 namahA mahAna " prastAvanAmAM pustikA pustikAnA samyakUva samyakatva 14 tyAre jyAre noTamAM sava-5 nuM sva-paranuM batAvavAmAM vargo vargo batAvavAmAM 27 kriI -1 jAriyA bAritArtha vinizvara vinazvara na kare. samrA samrATuM jaya ? pUjAya ? evA zrutirUpa 120 16 vRtti pravRtti h m 172 236 268 raha7 350 388 395 m h h h h che evA h 397 413 422 427 tirUpa m daSTi m 430 m Ahol Shrutgyanam

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444 452 phara 478 507 508 537 544 pRSThAMka 20 256 z 507 Page 4 7 19 39 54 55 .. 20 32 56 42 4 19 2 4 47 kAr ekAgya vRttikSaya vRttilaya mAzraya Aya 1 zikta zakti kAnA, mAtrA, anusvAra, visaga, reph, akSara vagere uDelA ane emAM thayelI gaDabaDa e prakAranI A (upara batAvelI) badhI mesadASajanya atie mane e uparAMta bIjI paNa (rekanA peTamAM khATA anusvAra ghusADI dIdhA jevI ) najare caDhe te vAcaka sudhArI vAMcavA tasdI leze. saMskRtapAThAntara sUcanA meM zlokAMka 53 18 k sa ra Shloka 8 1 15 19 104 11 1 R pa mUla vivekaTitaH kacikA kRntanti sampadAyai saGgamAya kSINA lonA 28 jule roja-zIkhejaC-niyamASanA 4 copam / Errata Line 3 3 * rUmane zita *m rAta pe Incorrect in to into Aho! Shrutgyanam NibhUta pazu zI vAta rUpe shesuld Godhoed All-powerfull oclour punishmenl pAThAntara vivekocitarItitaH tAlikA chindanti Correct in auspiciousl ight suspicious light should Godhood to, into, All-powerful Colour punishment

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8 96 103 131 140 147 171 175 177 226 spiritual spiritual equality equanimity prograssively progressively restor ation restoration suprme supreme violence Spirituai peo peodtracted directed whiler eflecting while reflecting After 'that' insert 'it rige rise, Acquir acquir 20 24 1 58-59 231 74 234 81 el ad 835 271 331 - 97277Ij23 124*750** 193 +3=9323 *** 375 878 412 414 421 433 After 'and add 'the' bird birds So sach Dhrama Dharma prop rly properly r 8r8 rears emacipation emancipation doge does ccording According submit Bhimself submits himself prANAma prANAyAma After 'It is' add 'designated' destroy designated others others. wheredy whereby m ans, maaps. hypocri ical hypocritical atr nucus strenuous ble sble (ubjugation) (eubjugation) w rlds worlds pabituated babituated 131 439 8-9 11 440 459 462 467 468 471 Ahol Shrutgyanam

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477 478 480 .. 483 488 492 497 500 504 522 524 19 38 533 534 Page 20 21 "" 14 17 22 "" 28 37 2 14 31-32 12 17 18 33 38 Line 30 12 19 462325 3 3 2 5 1 2 2 3 2 1 47 dslight delight after 'possessed' insert 'of' (bhAvanaH) if knowlegge welfore bha aras @ mathana mid le Religiou acquir n c ssary pers stent after are insert 'mainly' In 'Foreword ' Incorrect inter e 8ans iustre (bhAnaT: ) If knowledge welfare Aho! Shrutgyanam Bhavanas samsthana middle necessary persistent after 'holding' insert 'the' object abject Religious acquire Correct inter-de Sans lustre

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viSayAnukrama viSaya maGgala-smRtiH prakAzakanuM nivedana kRtajJatedugAra grathasaMgrahaparicaya aMgrejI anuvAdakonAM nAma sAmAnya avadhana Foreword to the Adhyatmatattvaloka adhyAtmatavAlekanI gUjarAtI prastAvanA abhiprA zuddhipatra viSayAnukrama granthasaMgrahano prAraMbhamhaatm-vibhuutiH nISanAmRtam jIvana-hitam jIvana-bhUmiH bIra-vibhUtiH bhanekAnta-vibhUtiH dInAkrandanam movanapAThopaniSad bhakta-gItam saMskRta-patrANi (1) vidyArthijIvanarazmi:(2) AzvAsanam (1) mAsmahitopadezaH ... Aho! Shrutgyanam

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294 307 311 375 436 471 zrIvijayadhabharizlokAJjaliH.... adhyAtmatatvAlokaH prakaraNam-1 prabodhanam "-2 pUrva sevA .... " -3 azAGgayogaH ... , -4 RyA yajayaH .... " -5 dhyAna-sAmagro ,, -6 dhyAnasiddhi ... , -7 yogazreNI , -8 mantima udagAraH prakIrNakam... saMskRta-patram upadezamAra: annadanA maGgala-prArthanA IzvarastutigAna (gujarAtI) mA .... 507 617 2 550 RAMA DIRH bale'sadAcAramaye samAratIyana ApadaH / bale sadAcAramaye samAstIryanta aapdH|| -nyAyavijayaH durAcaraNanA baLe Apattio patharAya che. sadAcaraNanA baLe badhI Apattio tarI javAya che. Aho! Shrutgyanam

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Ahol Shrutgyanam

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subodhavANIprakAzaH arthAt zrInyAyavijayagranthasaGgrahaH Aho! Shrutgyanam

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Ahol Shrutgyanam

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mahAtma-vibhUtiH The out-lines of the spiritually great and their qualities [navapadI (108) padyamAlA] vi. 1996 saMvatsare kArtike prakAzitapUrvA Ahol Shrutgyanam

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Aho! Shrutgyanam

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prastAvanA ' * jaina para parAmAM ' namaskAra ! mantra eTale yeA prasidha che ke tamAma jaina strIpuruSAne te meDha hoya che ane lagabhaga hamezAM te Ave che. nhAnAM jaina bALakanI jIbha upara pazu te ramatA hoya che. samagra jainasamAjane te maDhAMmagala mahAmantra che. te namaskAra' anga kahevAya che, kemake te sUtramAM mahAn AtmAne (paramAtmAe ane santAne) namaskAra karavAmAM Ave che. paramAtmAnA eka sAkAra ane khIjA nirAkAra ema e vage pAtA haiAvAthI e mantramAM 'namo arihaMtANaM' e pahelA padmathI arihu tene arthAt sAkAra paramAtmAcyuMne, ane 'namo vidyAnuM' e bIjA padmathI saddone arthAt nirAkAra paramAtmAene namaskAra karavAmAM Ave che. Ama paramAtmAne huM devane) upalAM e padethI namaskAra karyo pachI santAne guruone namaskAra karavAmAM Ave che. guruonA traNu vo ahIM vikSita cheH mAcA, upAdhyAya ane sAdhu, mATe namAM #cALa e trIjA padmathI AcAryaMne, 'namo savannAyAnuM ka e ceAthA padathI upAdhyAyeAne ane gamo Tol savasAhUmAM ' e pAMcamA padmathI lAkanA sarvAM sAdhuone namaskAra karavAmAM Ave che. . mA pAMca parameSThI kahevAya che. ' parameSThI nA parama padane pAmI gayelA ane pAmavAvALA ema e atha karIe tyAre emAMne pahele atha prathama e padomAM namaskRta dvividha paramAtmAone lAgu paDe, ane khIne artha zeSa traNa padomAM namaskRta gurutrikane saMgata thAya. prathama be padomAM namaskRta dvividha paramAtmA siddha che, ane e pachInA trividha gurue sAdhaka che. e sAdhakanI sAdhanA pUrNa thatAM ee siddha thavAnA. kevalajJAnanI prApti thai .eTale mukti thaI. e sadeha mukti jIvanmukti kahevAya. jIvanmukti eTale sadeha siddhi, ane e pachI prApta thatI videha dazA,e nirAkAra sidhdhi, AkhA namaskAra mantramAM-pAMca padomAM jemane namaskAra karavAmAM mAnyA che. temane namaskAra karavAnuM' bIja paNa. emAM ja antanihita che. Aho! Shrutgyanam

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ArIkAithI jotAM jaNAze ke eka ja mukhya tattva para e badhA namaskAra che, ane te cAritra, viti. pAMce dezamAM je nAmeAne laI namaskAra karAyele che te nAmeAmAM-te za'mAM te ja tattva mukhyatayA jhaLake che. Ahuta-Araene huzunAra. siddha-akamakatAnI pUrNatAne prAsa, AcArya-AcArapravazu. upAdhyAya-Atmika adhyayana, je vItarAgatAnI dizAmAM laI jAya, karanAra-karAvanAra, ane sAdhu-AtmasAdhaka, A badhAmAM joI zakAya che ke cAritra yA viratinuM ja mukhya tattva jhaLakI rahyuM che. vastutaH namaskAra-sUtramAM guNInA nirdeza chatAM eenA e mahAna guNune ja mukhya namaskAra che. mukhyatayA e ja guru upara teo je kahevAya che te che. sAdhakanA abhyAsa karravidvAraNa mATe chevItarAgatA meLavavA mATe che. kevalajJAna te AtmAnuM svarUpa hAI temAM che ja, ene kaoNMi utpanna karavu paDatu nathI. paNa ene AvaranArAM AvaraNeAne haThAvavAM e ja puruSArthanuM mahattama kSetra che. eTale namaskAra-sUtramAM e puruSa ne ane enI saphalatAne ja namaskAra che ema samajavu vadhAre rUhu' ane arthapUrNa che. sidhdha sivAya parameSThIe sAdhu che. arhat sAdhanAnI pUrNa salatAe-sAdhutAnI parAkASThAe pahoMcI gayA che mATe, ane zeSa traNa sAdhana nI hAlatamAM che mATe sAdhu che. sAdhutAnI viziSTa ke pUrNa sthiti upara AvatAM kaI kaI sAdhu maTI jAya nahui, $5 A pAMca parameSThIe sAthe emanA guthe-darzana, jJAna, cAritra ane tapane meLavIe te navapada thAya. cAritramAM tapa samAI ja jAca che. dana, jJAna ane cAritra ema " ratnatraya "( guNenuMtrika )ja prasiddha che. sacarzana-jJAna-pArivALi mokSamArga " e mahAna zrutadhara ' umAsvAti 'nuM sUtra meAkSanA mArUpa darzana-jJAna-cAritra e sAdhanatraya batAvatu' jANItu che. devAlayamAM bhakta janAnA taraphathI cAkhAnA svastika sAthe ( svastikanI upara darzana-jJAna-cAritranA sUcanarUpa cAkhAnI traNa DhagalI karAya che. Ama darzana, jJAna, cAritra ema traNanI ja sapthA prasiddha che, vyApaka che ane paripUrNa che. Ama, vastutaH tapa cArTaratramAM antargata che. ema chatAM, tapane cAritramAMthI juduM pADI dazanAdi guNNAnI saMkhyA cAra karI pAMca parameSThIe sAthe meLavI nava padmAno ceAjanA je karAi che te sAbhiprAya che. sAmAnya ane sAdhAraNa daSTinI sAme tapa padArtha ane cAritra padArtha kaiMka bhinnarUpe taravare che, chatAM tapa ( khAdya tapazcaraNu paNa ) vastutaH cAritranA ja eka bhAga che, cAritranI ja eka vizeSa sAdhanA che. ema chatAM, tapa bAhyatapanI draSTie peAtAnuM eka sthAna rAkhe che. Aho! Shrutgyanam

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e kAraNe ene jIda' pADI ( cAritranA ja eka bhAgane cAritranI jema eka svatantra sthAna ApI ) batAvavAmAM Avyu che. AvA hetuthI, ane dhyAnAthe manebhAvita aSTadala kamalanAM ATha leA ane enu kendra pada ema nava sthAna pUravA mATe paNa e ( po nava matAvavAnI) cejanA hAi zake che. upara kahyuM tema, tapa e vizeSa sAdhanA hAi ane ata eva, parama kRtArthabhAvane pAmelA aMtane enI prAyaH jarUra na hoI ane siddhane bilkula ja enI jarUra na hAI temAM-khAsa karI siddhamAM cAritra ane tapa e nAkhI vastu nathI. siddhamAM kevala pUrNa AtmazudhdhirUpa ja athavA vimala catanyAlekarUpa ja cAritra che, jene tapa' zabdathI abhihita karavu hoya te zabdAne viziSTa anAvIne karI zakAya. "s adbhuta dvi pAMca parameSThIe para judA judA raMga, dhyAnavidhAnamAM sugamatA paDe e hetue kalpI yAjavAmAM AvyA che. e raMga bhinna bhinna apekSAthI ghaTAvI zakAya che. dAkhalA tarIke zukaladhyAnasaMsAdhita zulatAnA cege ahune zuklavarNa, jJAtivacAra '(sUrya varNI) evA ullekhAnA AdhAra para sine raktavaLuM, dhRti ane svArpazubhAvanAnA tejathI tamakAMcanasamA tejasvI AcAryane pItavarNa, zrutanA lIlA agIcAsamA temaja prANavAnuM zradhdhAnA dAkhalArUpa upAdhyAyane nIla(lIle) varNa ane nUtanajaladharasamAM zAntiprada munineA kRSNava " namaskAra " sUtramAM, u52 kahyuM tema, guz2Iene namaskAra guNapradhAna, guNamUlaka hovAthI pAMca parameSThIenA namaskAranI antata darzana, jJAna, cAritra ane tapa e guNacatuSkane paNa namaskAra AvI jAya che. eTale namaskAra-mantramAM kevala pAMca parameSThIeAne ja namaskAra nathI, paNa sapUrNa navapadone namaskAra che. ke e guNemAM dana ( arthAt kharI vastupratIti athavA sAcI daSTi ) ane jJAna ( arthAt kharI samajaNa, sAdhanavadhano kharo mAhitI athavA sAdhavAnI kharAkhara AvaData) e cAritranA pAyA tarIke che, cAritranA sAdhana tarIke che. e pAyA para cAritranuM caNatara karavAnuM' che; eTale cAritra mukhya vastu che. cAritra-mandira pUruM thayuM ke kalyANu-mandira pUruM' thayuM. A navapada e A nAnakaDI ce!paDIne viSaya che. navapadeAnI A [ 108 dyonI ] mAlA che. pahelAM saskRtamAM racanA karI, pachI enI sAthe gujarAtI joDI dIdhuM, vAcaka mahAzayane pasa'da paDe te asa. dIpAtsava, vi. sa. 1995, satkRpAbhikSu } mAMgaroLa ( kAThiyAvADa ) nyAyavajaya Aho! Shrutgyanam

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A Brief Exposition of Nava (Nine) Padas In Jainism Arhat, Siddha, Acharya, Upadh; aya and Sadbu are collectively spoken of as Panch: Parame shihi. Pancha means 'five' and Parameshihi, a superior being. so Pancha Parameshthi mokos a group of five Superior Beings. Arbat Tirthankara) is given the first place in Panche Parameshthi, though in several respects he is interior to Siddha; but this is just fiable on the ground that it is he who pro-eminertly guida, us in this Samsara by showing the right path-by proaching truth. He is the first and foremost illuminator of truta or the path to the best good. Siddha is the name applied to a Perfect Being-to one who has attained final Emancipation. He is thas a disembodied perfect soul. Acharya is one who is the head of the Saints. His chief aim is to promote the welfare of his institution. He holds a third rank as he comes after Arhat and Siddha. Uhadhyaya comes next in ranks to Acharya. His chief duty it to teach religious scriptures. The fifth Pada is Sadhu i. e. a saint without any of the above-mentioned degrees or digoilies. Darshana (right faith or vision ). Jnana ( right knowledge ). Charitra (right conduct ) and Tapa ( spiritual austoritios or penances ) are the attributes of these Pancha Parameshthi. Thus, the five attribute-holders and their four attributes being combined, are oalled Nava Padas ( nine subjects ). Tapa which is a particular practice, is indeed part of ChariIra. Charitra and Tapa, though they are being separately treated, are not separate are one-in Siddha. in the case of Arbat and Siddha, the full spiritual parity is expressible by the word Charitra; and, it is not yet objectionable to apply the word Tapa also to it by particularly enlarging the meaning of the word (Tapa ). Nyayavijaya Aho! Shrugyanam

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mahAtma-vibhUtiH mNglaarmbhH| arhasiddhAstathA''cAryA upAdhyAyAca sAdhavaH / darzanaM jJAnacAritre tapo navapadIritA // 1 // maMgalAraMbha ahaMna, siddha, AcArya, upAdhyAya, sAdhu, darzana, jJAna, cAritra ane tapa se navapahI che. (1) (1) Arhats (Superior divinities), Siddhas (the Emancipated or Accomplished), Acharyas (high spiritual guides or preceptors), Upadhyayas (spiritual teachers), Sadhus (saints), Darshana (right faith, vision, attitude, perception or understanding), Jnana (right knowledge),Charitra (right conduct) and Tapa (austerities or penances)-these are (according to Jainism) nine Padas (holy subjects). This tract ( mahAtmavibhUti ) is translated into English by Mantial Dolateband Shan, B, A., LL, B., Retired Assistant Judge Baroda State and President of the Working Committee of Shri Henachandracharya Jaina Library and Pathashala, Patan. Aho! Shrutgyanam

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[2] tatrAdimA dvaye devAstatpare guravastrayaH / paramaSThina ete syurdharmazcAntyaM catuSTayam // 2 // A navapamAM pahelA be de che ane e pachInA traNa guruo che. e pAMca parameSThIo kahevAya che. ane chellAM cAra dharma che. (Ama navapada eTale deva, guru ane dharma e traNenuM caka. eTalA ja mATe e "siddhacakra" paNa kahevAya che. kemake navapada e siddha thayelA ane siddha thanArAo temaja temanA guNonuM saMyukta maMDala che.) (2). (2) Among these nine Padas, the first two are indicative of deities or divinities and the succeeding three are indicative of religious preceptors. These five are described as five Paramesthins (bigh-eouled beings ). The last remaining four are indicative of their attributes or qualities, which are collectively described as Dharma ( inherent nature ). Thus, the nine Padas collectively form a group of the three, Damely, (1) deities (a), (2) religious preceptors ( 15 ) and (3) Dharma all combined. The group is therefore described as Siddha-Chakra (the group of Siddhas) inasmuch as the group embodies a collective combination of the Siddhas (the Emancipated ), would-be Siddhas and their inhe. rent qualities or attributes. natvA navapadImetAmazeSaguNisadguNAm / maravA tAM zIthavyAmi yathAzakti jAti / rUA. A navapadene, jemAM samagra guNa ane guNono samAveza thaI jAya che, bhaktithI vandana karI emane viSe mArI buddhi ane zakti pramANe kaMIka kahIza. (3) (3) After devoutly paying my respectful homage to these nine Padas which include as stated above) all attribute-holders and also attributes, I shall try to say something about them according to my light and capacity. Aho! Shrutyanam

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manapo [28] vadhumA antaH / uttamaM vizvakalyANakalyANI bhAvanaM tapaH / prAktRtIyabhave kRtvA'rhantaH syuH puruSottamAH // 4 // arjuna pUrva trIjA bhavamAM vizvakalyANanI moMgala bhAvanAthI paripUrNa eve uttama tapa karI antA, jee uttamettama koTInA puruSa che, avatare che-vacamAM eka lava karI ahaMbhavamAM Ave che. (4) arhat Arhats (Superior divinities) (4) Arhats who represent the best and highest type of human beings, have, in their preceding third life, practised great austerities being filled with the laudable idea of working for the good of the universe. They then, after passing one life in the interval, are again born in the life in which they attain spiritual divinity or the perfect knowledge. This last life is called Arhat-like. arhadbhavaM samAyAnti te mahApuNyasampadaH / lokottara vibhUtInAmAspadaM syuzca janmataH - [ a ] || || abhivamAM teo mahAna puNyasa'patti sAthe Ave che. janmathI ja te leAkeAttara vibhUtinA dhAraka heAya che. (5) Aho! Shrutgyanam (5) When they are born in the Arhat life, they come equipped with an ample stock of high merite. From their they are the abode of extraordinary grandeur. very birth

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[ka] mA-fbhUtiH antarnigUDhavairAgyA gRhavAsasthitAvapi / vivekivyavahArAste AdarzapuruSottamAH // 6 // gRhavAsamAM paNa temanA antaHkaraNamAM vairAgyavRtti vahetI hoya che. sAthe ja temane laukika vyavahAra vivekazAlI hoya che. teo prathama zreNInA Adarza puruSe che. (6) (6) Even while they are leading the life of a house-holder, their hearts are incessantly inclined towards, and saturated witb, deep feelings of detachment. Nevertbeless their worldly affairs are conducted with proper discrimination. They are the ideal persons of the first order. samaye varSaparyantaM dAnaM kRtvA yathAvidhi / saMnyAsadIkSAM gRhNanti dIpravairAgyatejasaH // 7 // jyAre temane saMnyAsa-dIkSA grahaNa karavAno avasara upasthita thaye jaNAya che tyAre teo yathAvidhi dAna Ape che, eka varSa sudhI Ape che. pachI, zreSTha vairAgya-tejathI dedIpyamAna teo saMnyAsa dIkSA grahaNa kare che. (7) (7) When the proper time for their initiation into the order of asceticism involving renunciation of the world, arrives, they then begin and continue to give gifts in charity in an appropriate and proper manner during the whole period of one year, and after that they, shining with the great lustre of detachment, adopt the order of asceticism. apUrNayogAH prAggatyAM tapo'nuttarayatnataH / sAdhayanti mahAtmAnaH zama-saMyamabhAsuram // 8 // pUrvabhavamAM teo yoga sAdhIne AvyA che, paNa te adhUra rahe che. have navesarathI bhUmikA mAMDI teo anuttara balathI tapa kare che. temanI yogasAdhanA zama ane saMyamathI paripUrNa hoya che. (8) (8) They have come to this life, after having, in the preceding life, practised Yoga which has nevertheless remained incomplete. Now, here in this life, they again begin with in. comparable exertion the practice of Yoga beautified by mental quiet and restraint of senges, Ahol Shrutgyanam

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navI [28] vacamAcA saMsiddhe yogapUrNatve nirAvaraNatAM gatAH / labhante kevalajJAnaM pUrNanirmalacetanAH // 2 // yeAganI pUNa siddhi thatAM temanA AtmA uparanAM kAmika AvaraNeA tamAma nikaLI jAya che ane te pUrNa nimala AtmAone kevalajJAna prakaTa thAya che. (9) (9) On the successful completion of their Yogo, all the Karmic coverings that obscure the true inner nature of their souls, vanish and those perfect pure souls attain to what is called "KevalBjnana* (Perfect Knowledge). anantadarzanajJAnavaryAsta paramarSayaH / pratyakSatvena nirdezyA jagattritayadevatAH || 10 // [ * ] anantadana, anantajJAna ane anantavIryavALA e parama Sie have paramAtmA anyA, AMgaLIthI atAvI zakAya evA pratyakSa paramezvara banyA. ( 10 ) (10) These great Seers (or Sages ), having been endowed with the qualities of Anana-Darshana (infinite perception ), Anants Jnana (infinite knowledge) and AnantaVirya (infinite power), have now become Supreme beings ( varmAnA who can be seen with the eyes and pointed out with the aid of fingers. jJAneApadezaM kurvanti sarvakalyANabhUtayA / vAcA prazamavAhinyA lokottara hitAvaham // 11 // pachI e paramAtmAe savane kalyANabhUta evI peAtAnI prazamavAhinI vANIthI, jemAM leAkeAttara hita rahyuM che evA jJAneApadeza kare che. ( 11 ) great quiet and calculated to their teachings aiming at the (11) Then those Supreme souls, with their speech inducing achieve the good of all, propagate spiritual welfare of the people. Aho! Shrutgyanam

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mahAtma-vibhUti: tanmukhyaziSyAH suprAjJAH khyAtA ye gaNabhRtpadAH / teSAM pravacanaM zritvA sUtraM adhnanti tattvabhRt // 12 // emanA mahAna prAjJa mukhya ziSya, jeo "gaNadhara' kahevAya che, emanA pravacananA AdhAra para sUtrojanA kare che, emanA upadezane sUtranA rUpamAM gUMthe che. (12) (12) Their great, principal, wise and learned disciples, who are called "Ganadberag" ( being the heads of a number of their own disciples ) arrange and compile those teachings into aphorisms or short precepte. bhavanti mUlazAstrANi pAramarSANi tAni ca / yataH kramAd bhavedanyazAstrANAmapi vistaraH // 13 // A pAramaSa sUtra-granthana e mUlazAstra bane che, jemAMthI uttarottara anya santA taraphathI bIjAM paNa zAstro racAya che. arthAt e mUlazAstromAMthI uttarattara anya zAstro vistare che. (13) (13) Those compilations of aphorisms by the great seers become and are regarded as original Sbastrag, and on the basis of these, the succeeding saints, as the time passes on, compose other Sbastras. Thus the original sbastres expand themselves into, and have their ramifications in the later Sbastras. sApu sAravI tathA zraddhA zrAviti raviM. saMgho bhavati devA'InmAgopAsI guNAkaraH // 14 // ahananA mArganA guNavAna upAsake saMgha bane che, jenA cAra vargo hoya cheH sAdhu, sAdhvI, zrAvaka ane zrAvikA. aham bhagavAnanI sAdhu-saMsthAnA puruSe sAdhu ane strIo sAthvI, ane ahaMdubhakta gRhastha-saMsthAnA puruSa zrAvaka ane strIe zrAvikA. (14). (14) The virtuous followers devoted to and treading on, the path pointed out by the Arbats, combine themselves, and the combination is called Sangba. It is divided into four Glasses-(1) Sadhus (male ascetics), (2) Sadhvis (female ascetics), (3) Shravakas (male house-holders) and (4) Shrayikis female house-holders.) Ahol Shrugyanam

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[7] jANo [ 18 ] pAchA rAkaLA kSatriyA thaiyA drA eDapi mAnavA ! taddharma-saMsthAmahanti samAgantuM zubhaiSiNaH // 15 // brAhmaNa, kSatri, vaizya ane zudro badhAye kalyANAbhilASI mAno e mahAna prabhunI dharmasaMsthAmAM joDAI zake che. (15) (15) All persons who are desirous of their welfare, whether they be Brahmanas, Kehatriyas, Vaishyas or Shudras, can have access to and enter into the religious institution founded by the great Arhats. siddhA. I ghAtikarmakSayaprAduSkevalA puruSottamaH / lokaM samanugRhNAti yAvadAyuH prabodhataH // 16 // vedyA''yurnAmagAtrANAM bhavopagrAhi-karmaNAm / kSaye prApnoti nirvANaM svabhAvasthitimAtmanaH // 17 // ghAtikarmono kSayanA pariNAme prakaTa thayuM che kevalajJAna jemane evA kevalajJAnI (tIrthakara ane tIrthaMkara-pada vagaranA) prabhu dehadhAraka AyuSya hoya tyAM sudhI upadezadvArA lekeno upakAra kare che. (16) ane jyAre emanAM vedanIya, nAma, gotra ane Ayu e cAra bhopagrAhI (bhavane, dehane TakAvanArAM) karmo kSINa thAya che tyAre ( AyuSyane ane Ayu. nI sAthe ja zeSa traNa karmo kSINa thAya che tyAre) teo nirvANa pAme che. nirvANa eTale AtmAnI svabhAvasthiti. (17) Ahol Shrutgyanam

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[c] AURE-fayfa: fee Siddhas ( the Emancipated ) (16) The divinities who have attained perfect knowledge as a result of the destruction of the four Karmas which obscure the internal qualities of souls, move in this world, doing good to others, during the remainder of their life, through the dissemination of their teachings. (It does not matter whether the divinities bear the title of Tirthankara or not. ) (17) And when the remaining four Karmas, which maintain the union of the soul with the body, namely, Ayu ( Karma, determining life-duration), Nama (body-making Karma), Gotra (family-determining Karma) and Vedaniya (Karma, producing feelings of pleasure and pain) vanish, the souls attain complete emancipation which means the fully pure and natural condition of Atman. pUrNasaMzuddhacidrUpA pUrNAnandaprakAzatA / dehendriyAdyabhAvena nirAkArA niraMjanA // 18 // asti nirvANamIkSA svbhaavsthitiraatmnH| paraM paramakalyANamayaM tacchAzvataM padam / / 19 // (yugmam ) sarvathA dehendriyAdirahita nirAkAra, paNa zuddha cidAnandarUpa e AtmAnI svabhAvasthiti che. e ja nirvANapada che. e parama kalyANamaya zAzvata 46 3. (76-44) (18-19) The soul, in its natural pure state, is completely free from association with body and senses, formless, perfectly pure and having, as its characteristics, knowledge and bliss. That is what is called Emancipation or Liberation (fr). That is the eternal state of highest bliss. Aho! Shrutgyanam

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[1] lakavo [28] jaLamArA tasaMprApto vinirmuktaH siddho buddhaH zivo'kSaraH / na punarbhavamabhyeti karmasaMgatyabhAvataH !! 20 che. e padane pAmela siddha, buddhi, ziva, mukta parama AtmA pharI saMsAracakramAM AvatuM nathI. kemake bhavAvatArano prAjaka karmasaMbaMdha have tene che ja nahi. (20) (20) One who has attained this state is called Siddha (the Accomplished), Buddha (the Enlightened), Shiva (the Auspicious), Mukta (the Liberated) and Akshara (the unobanging). He then never reverts to the worldly cyole of births and deaths by reason of His complete freedom from any contact with Karmas. pUrNe'ntyAyuSi lokAgraM kevalI yAti tatkSaNe / sanama zvat mati sa pramrA 22 / atima deha chUTatAM kevalajJAnI bhagavAna te ja kSaNe lokanA agrabhAge paheMce che ane e ja AkAzamAM teo sadA avasthita rahe che.(21) (21) The divinity who has attained the perfect knowledge, on departing from the last body, flies up at the very moment to the extremity of the space called Loke and remains there for all time to come. na yAti sa tato'pyUrdhvamadhastAna ca gacchati / bhavet tiryaggatirnA'pi nodanAkRdabhAvataH // 22 // tyAMthI upara, heThaLa ke ADIavaLI gati teonI thatI nathI, kemake upara javA mATe gatisahAyaka ("dhamastikAya) tattva nathI, nIce gati thavA mATe putva nathI ane ADI-avaLI gati mATe koI preraka kAraNa nathI. (22) Ahol Shrugyanam

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[10] mahAtma-vibhUtiH (22) From this position, it does not move upwards, downwards or sideways, because the facilitating or operating cause for movement does not exist. It does not go further upwards beyond Loka into Aloke, because of the absence of Dharmastikaya-a Dravya or substance-which facilitates motion. It does not move downwards, because there is no heaviness in it. It does not move sideways, because of the absence of any propelling force (Karma). ] aacaaryaaH| cAritrAcAraniSNAtA utsargetarakovidAH / yogyAyogyapravRttijJA vyavahAravicakSaNAH // 23 // tejasvivadanAkArAH smaakrsskdrshnaaH| prabhAvazAlivAgIzA laukikajJAnakauzalAH // 24 // svAnyadarzanazAstrajJAH sabhA-sthitiparIkSakAH / AtmazraddhAvalApAstakSobhAH samayavedinaH // 25 // dhIrA udArA gaMbhIrA dRddhsNymshktyH| api prabhAvisAnidhyA namrA AnandivRttayaH // 26 // asAmpradAyikAvezA doSajJAH satyapUjakAH / lokakalyANakarmANaH sUrayaH samadarzinaH // 27 // zAsanottaradAyitvaM svagataM sumahattvakam / vijJAtAra syurAcAryAH saddharmAcAryajIvanAH // 28 // (pabhiH isakama) Aho! Shrutgyanam

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athaSI [208] vacamAM hA AcAya [ o cAritrAcAramAM niSNAta, utsa-apavAdanA samavedI, yAya agya pravRttine samajanArA, vyavahAravicakSaNa, jemane mukhAkAra tejasvI, jemanAM dana draSTAone AkarSINukAraka, jemanI vANI prabhAvazAlI, jeo laukika jJAnamAM paNa kuzala, sva -parade nAnA vettA, sabhA ane paristhitine ALakhI zakanArA, AtmazraddhAnA alavarDa muzkelInA vakhatamAM kSubdha nahi thanArA, samayajJa, dhIra, udAra, gaMbhIra, saMyamazakti jemanI dRDha, jemanuM sAnnidhya prabhAvAtpAdaka, chatAM jee namra ane AnandI svabhAvanA, sAmpradAyika Aveza vagaranA, doSajJa, satyanA pUjaka, leAkakalyANanAM kAryomAM pravRttizIla, samadarzI, ane peAtAnA uparanI zAsananI mahAna javAkhadArIne samajanArA evA yathAtha' dharmAMcAyatu jIvana jIvanArA--sUrimahArAja AcAya che. ( 23-28 ) mAre Acharyas (the head spiritual guides or preceptors) (23-38) Proficient in the art of preservation of good conduet, conversant with the essence of rules of conduct-ordinary and exceptional, capable of distinguishing between proper and improper activities, oircumspect ia worldly dealings; Possessing lustrous complexion, whose very sight is attractive to the spectators, whose speech is dignified, who are well-versed in worldly matters; Conversant with schools of philosophy-their own &B well as those of others, truly grasping the position of their audience and environments, remaining unmoved in times of difficulty on the strength of their self-confidence, kaowers of proper time and season; Courageous, noble, grave, firm in the control of senses, who are of humble and joyful temperament though their presence is awe<Page #81
[12] mahAtma-vibhUtiH Bereft of undue or improper passion for one's own system of religion (sampradAya), watchful of moral defects, adorers of truth, engaged in activities beneficial to the people, impartial (having equal regard for all); Alive to the great responsibilities that have devolved upon them in the matter of regulation of the religious institution and living the life of a real bead preceptor or guide, -suck saintly characters are Acbaryas. upaadhyaayaaH| AcAryottarasattAkA namaska-nyasAdhutAH / sAMgopAMgAgamArthAnAmadhyApanavicakSaNAH // 29 // adhyetRNAM satAM samyag vAcakAH zikSakAstathA / smArakAH prerakA vRttasaMzodhaka-vikAsakA: // 30 // sadbhUtArthavivektAraH ziSTAcArasamujvalAH / sadA navanavajJAnasaMgrahodyatabuddhayaH // 31 // jJAna-prapA guNArAmA lokklyaanndeshkaaH| uccAdhyAyA upAdhyAyAste zArada-vizAradAH // 32 // ( catubhiH kalApakam ) upAdhyAya AcAryanA uttarAdhikArI, jemanI sAdhutA vandanIya che, jeo sAMgopAMga AgamanA adhyApanamAM kuzala che, jeo adhyetAone rUDI rIte vAcanA ApanArA, zikSaNa denArA, smaraNa karAvanArA, preraka temaja emanA AcAranA zedhaka tathA vikAsaka, jeo saddabhUta arthanA vivecaka, ziSTAcArathI UjaLa, hamezAM abhinava jJAnano saMgraha karavAmAM ughata, ane jJAnanI parabasamA, guNonA bAga, lekakalyANanA mAgadazaka evA ucca adhyayanavALA ziSTa vizArada santa pAdhyAya che. (28-32') AholShrutgyanam

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patet (foc) TUAIRI upAdhyAya Upadhyayas (religious teachers) ( 29-32) Next in rank to Aobargas come Upadhyayag (religious teachers) whose holinese is adorable, who are profioient in the art of teaching Agamas ( religious scriptures ) including Angas (original scriptures) and Up&ogas ( subsequently composed religious scriptures); Who give proper instruction in lessons, who impart good teaching, who revise the course formerly taught to their students, who give them proper impetus in their studies and contrive to purify and extend the scope of their conduot; Wbo explain, and expatiate on the real and true meaning (of things), who look brilliant with their approved bebaviour, who are always prepared to accumulate and imbibe fresh items of knowledge; Who just represent, so to say, & place where knowledge is freely distributed (like water to the thirsty ), who are the garden of flowers in the form of virtues, who point out the path leading to the welfare of the people-such saints of high learning are upadhyayas. Fra: 1 sAdhuH sAdhnoti kalyANaM sAdhuH sAdhurjagat prati / / sAdhuryasya manaH sAdhu vacanaM caritaM tathA // 33 sAdhu kalyANa sAdhe te sAdhu. badhA pratye sAdhu te sAdhu. jenuM mana, vacana 240 241278 ay aay. ( 33 ) Ahol Shrugyanam

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mahAtma-vibhUtiH sAdhu Sadhus (Saints) (33) Those who, by their exertions, accomplish real welfare, are Sadhus in the real sense of the term. Those who are good in their relations to all, are Sadhus, Those whose mental, vocal and physical activities are good, are Sadbus. viziSTaH sAdhuveSo'pi yadyapyaucityamaMcati / tathApi na hi veSe'sti sAdhutvaM kintu jIvane // 34 // viziSTa sAdhuveya paNa ucita che, paNa vastutaH sAdhutva veSamAM nathI, kintu namA che. (34) (34) It is, no doubt, proper for a Sadhu to put on special garments usually meant for a Sadhu, but, to all intents and purposes, real asceticism consists not in the special dress, but in the mode of life led, vinApi sAdhuveSeNa sAdhavaH santi saadhvH| yoge'pi sAdhuveSasyA'sAdhavo na hi sAdhavaH // 35 // sAdhu-veSa vagara paNa jeo sAdhu che, teo sAdhu che, jyAre sAdhune dhAraNa karavA chatAM jeo asAdhu che teo sAdhu nathI. (35) (35) Those who lead the life of a Sadbu (in & fitting manper), even without putting on the special garments of Sadhus, are certainly Sadhus. But those who, though olothed in the garments of a Sadbu, are wicked in their conduct, do not deserve to be regarded as Sadhus. Aho! Shrutgyanam

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[15] mayapado [ 108 ] papamAlA veSaM vitanute sAdhu sAdhutvaM jIvanoditam / yuJjate ca zaThAH svIyaM sAdhuveSaM svapUjane // 36 // jIvanagata sAdhutA veSane paNa sAdhu banAve che, jyAre zaThe pitAnA sAdhuveSane upayoga pitAnuM pUjana karAvavAmAM (athavA lakSamIpUjanamAM) kare che. (36) (36) The outward dress is esteemed as proper ani befitting only when it is re-inforced by the actual goodness as exemplified in the manner of life led. On the contrary, the hypocrites make use of their Sadbu-dress for the purpose of being worebipped ( by their blind followers ). ahiMsAsUnRtA'steyabrahmacaryA'parigrahAH / mahAvrataM tadAcAra eva sAdhutvasaMsthitiH . // 37 // ahiMsA, sUjhata, asteya, brahmacarya ane aparigraha e sAdhu-jIvananAM bhArata cha, manA 52 sAdhutA mabhita che. (:37) (37) Non-injury, truth speaking, non-stealing, chastity and absence of covetousness-these five are the great vows to be practised in the life of a Sadbu. Real ascetic-life depends upon the rigid observance of these vows. gRhAvAsavinirmuktA bhavasambandhavarjitAH / manaHsaMzodhanAdhuktA indriyeSu sajAgarAH // 38 // // 39 // mAneyA'matsarakrodharAgaroSAdividviSAm / samucchedaM prati nyakSAnijazaktiniyojakA: vItarAgIbubhUSaujAsamapAstAnyakAmanA / mahadAdhyAtmikAdarzapathapravaNapauruSAH AholShrutgyanam

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maex-fbhUtiH ucitavyavahAreSu nirlepa dRksamarpakAH / pravattemAnAH sotsAhamanyazreyastriyAM prati // 41 // anutsekAH kSamAzIlA miSTaziSTA'bhibhASiNaH / darzakAnandakRtsaumyAH sabhyAcAropayoginaH // 42 // kopavatyapyakupyanto mRdavo mAnavatyapi / zaThaM pratye nizAcA saMmss svarakSA kare che svadoSadarzanotpazyA guNino guNarAgiNaH / sarvatra sama-sadbhAvAH sAdhavaH sarvabandhavaH // 44 // (samA ) gRhAvAsathI vimukta, bhavasaMbaMdhathI virahita, cittanA zodhanamAM udyo, Indri upara jAgrata, mAna, IrSA, matsara, krodha, rAga, reSa Adi zatruone ucchadavA tarapha pitAnI badhI zaktione lagADanAra, vItarAga dazA prApta karavAnI chAnA bale jemanI bIjI kAmanAone khaseDI dIdhI che, mahAna AtmAone AdhyAtmika Adarzapatha jemanI puruSArthabhUmi che, ucita vyavahAramAM nileSapaNe najara ApanAra, bIjAnuM bhaluM karavA tarapha utsAhapUrNa pravartanArA, phUlI nahi janArA, kSamAzIla, miSTa ane ziSTa vANI vadanArA, dekhanArAone Ananda upaje evA saumya, ziSTAcAranA prasaMga para DAhyA, krodhI sAme kodha nahi karanArA, abhimAnI AgaLa mRdutA rAkhanArA, zaTha pratye zaTha nahi thanArA, saMganA AkarSaNathI pitAne bacAvI lenArA, potAnA doSane bhALanArA, svayaM guNa ane bIjAonA guNe para anurAgI ane sarvatra sama tathA saddabhAva dhAraka evA vizvaba sane sAdhu che. (38-44) (38-44) Renouncing the life of a house-bolder, freed from worldly connections, always engaged in the work of purifying the mind and keeping strist watch over the working of the senses; Employing all their energies in suppressing and destroying the enanies in the form of the following vices, namely, pride, Ahol Shrutgyanam

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*[800] Alat [ pie] jealousy, envy, anger, attachment, aversion and others of the kind; Whose strong will to achieve that state of the is free from likes and dislikes (attachment and hatred), hag dissipated otber (worldly) desires, and whose efforts are directed towards following the ideal spiritual path treaded by great souls; Who look after proper worldly dealings in a disinterested manner and who are intent upon doing good to others; Devoid of arrogance, forgiving, uttering sweet and polite words, gentle in appearance 80 as to give pleasure to the spectators, wise in the use of courteous manners when proper occ&eions arise; Not pitting anger agaiost anger, gentle in the preserce of the haughty, upright even towards the deceitful, and able to guard themselves against temptations arising from attachment; Alive to their own faults, virtuous by themselves and admirere of the virtues of others, impartial and equabimous under all circumstances and good-intentioned, -guch saintly characters, are Sachus. They are friendly towards the universe. AcAryatvAdivaiziSTayaM prapadyApi mahattvavat / pUrve'pyanyatra siddhebhyaH sAdhavaH parameSThinaH // 45 / / pUrvanA paNa- "siddha" sivAyanA-parameSThIo AcArya ke ahaMva Adi viziSTa dazAne prApta thavAthI kaMI sAdhu maTI jatA nathI. teo paNa sAdhu ja che. (5) (45) Barring Siddbas the precediog three superior beinge do not cease to be Sadhus, even if any of them may have attained the special rank of Acharya or Arhut or the like. They 2.18 all Sudbus. Ahol Shrugyanam

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[<<] varzanam / samyak tatvapratItistu satyazraddhAnameva vA / kalyANa siddhisopAnabhUtaM darzanamiSyate dana saccak tattvapratIti athavA satyamAM zraddhA enu nAma daCna. e kalyANasiddhi hetu pathiyuM che. ( 41 ) yathA dRSTistathA sRSTiH sRSTidRSTayanusAriNI / satyAM dRSTau satI sRSTirasatyAmasatI punaH mahAtma-vibhUtiH darzana Darshana Right faith or vision) (46) Right belief in the religious principles or full faith in the truth is what is called Darsbana. That is the first step in the direction of achieving true welfare. // 46 // asadgrahamapAkRtya tulanAdRSTitaH paraiH / svadarzanaM parIkSeta samabhAvena buddhimAn jevI dRSTi tevI sRSTi ( arthAta jevI samaja, tevu vatana ). dRSTi anusAra sRSTi dRSTi amara to sRSTi marAra, dRSTi choTI to sRSTi pazu poTI. ( 47 ) // 47 // (47) As a man understands, so does he act. Acts follow the understanding. If the understanding is right, the acts are right, while if the former is wrong the latter are also wrong. Aho! Shrutgyanam / / 48 / / zakti haiAya te buddhimAna sajjana durAgrahane mUkI daI samabhAvathI anya dakSanA sAthe svadarzananu tulanAtmaka parIkSaNa kare. ( 48 )

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mApadau [108] pathamAlA - (48) It is permissible for a good person, provided be oommands sufficient ability, to undertake comparative examination of bis own system of religion in relation to other systems of religions, if he can do 80 with due impartiality and without having obstinate predilections for or prejudices against any of them. darzanodgamane mUlamArgo guNiguNAdaraH / nahi darzanazuddhiH syAt svadarzanadurAgrahe // 49 // darzanane prakaTAvavAne mUla mArga guNapUjA (guNInA guNe tarapha Adara) cha. 214zananA rAbaDa DAya to zanazuddhi na thA5. (48) (49) The principal path leading to the attainment of right vision is worshipful regard for the virtues of the virtuous. ObstiDate adherence to one's own system of religion in toto without discrimination, cannot bring about purity of right understanding. vivekadRSTisaMpUtA saddarzanasadAgrahaH / zreyAnAtmaguNaH zreyoniHzreNyArohazaktidaH // 50 // viveka daSTita,guNadRSTimUlaka je darzana (dharma pradAyane Agraha heya to te sadAgraha AtmAne guNa che ane kalyANanI sIDhI caDhavAmAM balaprada che. (50) (50) Firm adherence to one's own school of religion, which is purified by discrimination and accompanied by respect towards virtues, is right and proper, and is a quality of Atman and enables to climb up the stair-cuse lending to Beatitude. yatra yatra zubhaM pazyet tatra kuryAt tadAdaram / yatra yatrA'zubhaM pazyet tatrodAsIta tatra ca // 51 / / Ano! Shrutgyanam

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[ 20 ] mahAtma-vibhUtiH jyAM jyAM zubha-sAruM dekhAya tyAM teTale aMze Adara rAkhavA ghaTe, ane jyAM anucita dekhAya tyAM teTale aMze udAsIna rahIe. ( 51 ) (51) Wherever there exists good to any extent, to that extent the good is to be respected, and wherever there exists wickedness or impropriety to any extent, to that extent one should adopt the attitude of indifference towards it. nijadarzanasammohaH sampradAya durAgrahaH / bhavedvAnikaro'nyonyavaimanasyakaro'pi ca pAtAnA darzananA khoTA mAhu athavA sAmpradAyika durAgraha e hAnikAraka che ane paraspara vaimanasya jagADanAra che. ( para ) // 12 // (53) Bigoted orthodoxy with respect to one's own system of religion or indiscriminate adherence to it, is detrimental (to the system as well as the followers thereof) and also engenders mutual contempt, nijadarzanapUjA ca vivekojjvaladRSTitaH / AtmAnaM prINayatyanyaiH saumanasyaM tanoti ca !! 13 ! vivekasampanna STithI nijadazananI pUjA AtmAne sundara sateSa tathA prIti akSe che; ane anyavaga sAthe saumanasya ( sadbhAva) upajAve che. ( 53 ) Aho! Shrutgyanam (53) Worship of one's own religion if done with the proper exercise of discriminative judgment, gives the Atma adequate satisfaction and pleasure and diffuses good feelings among others.

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navI [28] vayamA viruddhatavamantavye na syAduttejitAzayaH / premNA prabodhayet taM vA tUSNIM vA sahano bhavet // 54 // viruddha mantavya dharAvanAra tarapha uttejita na thaIe. tene premathI samajAvavAnA prayatna karIe; ane jo te zakaya na hoya te sahiSNu nI mauna rahIe. ( 54 ) (54) We should not be agitated over the opposite views held by others. Either we should lovingly try to expostulate with them, or if that be not practicable, we should observe tolerance or forbearance and remain silent. naikamatyaM jagatyAsInAsti naiva bhaviSyati / jagatsvabhAvo hIdRkSastat svasAbhyaM na luTayet // 55 // [ << ] eka mata jagamAM thaye nathI, thAya huM ane thaze paNa nahi. jagA e svabhAva ja che. mATe anyanA kAraNe peAtAnI samavRttinI dolatane zA mATe luMTAvA devI ? ( papa ) (55) In this world unanimity of views has never existed, does not exist at present, nor will it exist in future. Seeing that such is the natural and ordinary course of the world, one should not allow one's treasure of mental equilibrium to be looted. yAda syAt paravAdo'pi sama-jijJAsuvRttitaH / mula-bayA jArI svAdumayoH sayazodhano ! 66 # prasaMga para bIjA sAthe vAda-carcA karavI paNa khurI nathI, paNa te samaSTithI ane jijJAsu buddhithI thAya te ja satyazeAdhaka ubhayane sukhakara ane zreyaskara che,(56) Aho! Shrutgyanam

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[ 2] mahAsva-bhUtiH (56) When proper opportunities come, diecussion with others is not bad (and should not be avoided). provided it is carried on, with equal regard for others, and with & view to explore new avenues of knowledge. Only auch discussion carried on under the aforesaid conditions, bringe good and bappiness to both the truth-seekers. sambobhavIti sarveSAM svasvazAstrAnurAgitA / tasmAddhitAvahA carcA paraiH saMrakSya ziSTatAm // 57 / / pitapotAnAM zAstra upara badhAone rAga hoya che, mATe bIjAnA cittane dabhavyA vagara zamapUrNa sabhyatAthI je carcA thAya te ja emAM majA che, ane te ja e hitakara thAya. (57 } (57) It is no wonder that every person entertains predilection for his own religious scriptures, so discussion with others becomes deligbtful and beneficial, only when it is carried on with quiet courtesy and without injuring the feelings of others. bhinnabhinnapraNAlIkaM sarvadharmavivecanam / rUpakAdisamAcchannaM zabdabhedaprayokta ca // 58 // evaM ca sama-sUkSmeNa vicAreNa na durgamA / prAyeNa bhinnazAstrANAmapi tulyapadArthatA / | 8 || (yuma) sahunI zalI judI judI che, zabdabheda paNa keTalAka svapaddhati mujaba rUDha artha para lagAvelA hoya che, "rUpaka" vagerenAM AvaraNe paNa eTalA ja patharAyelAM hoya che. AthI goTALe thAya che ane pahADa jevaDI bhinnatA hoya tema jaNAvA lAge che. paNa sama ane sUma daSTithI vicAra karavAmAM Ave te prAyaH bhinna zA paNa samAnArthaka jaNAze. (58-59) Aho ! Shrugyanam

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[ 108 ] pacamAlA [**] (58-59) The discussions in all systems of religion follow their own different styles, words used carry their technical and conventional meaning (in the different Shastras) and the sense is obscured by the use of figures of speech, like metaphors and others. All this makes confusion worse confounded and makes the systems appear vastly divergent. But if persons meditate upon them minutely and with balanced judgment, it will be difficult to realise that the apparently different Shastras are in many respects conveying the same or similar meaning not and instruction. utpazyatAM satAM sAmyAJjanapUritacakSuSA / maq gaui ftamariaj aqzay: // 60 // samatArUpe aMjanathI pUti cakSuthI nirIkSaNa karanAra sajjatAne bhinna-bhinna zAstrAne meLa besADavA prAca sulabha che. (60) (60) If people examine with eyes besmeared with the collyrium of balanced judgment. they will realise that it is almost easy to reconcile different Shastras ard to show that they are similar and they convey the same meaning. ato'pi moharoSAdi sthAne no sAmpradAyikam / azanist aftogea adueg fa ga: ? 11 SSPS !! A kAraNathI paNa sAmpradAyika meha ane rASa asthAne che. duniyAnI zrIjI AmatemAM sahiSNutA ceSya ane Avazyaka che, te dhama-sapradAyeAnA vaividhya viSe kahevuM ja zuM ? (61) (6) This also being the reason, it is easy to understand that it is improper to have undue predilections for or prejudices against one religion or the other. While it is necessary and proper to have toleration in matters worldly, it is much more so in matters religious. Aho! Shrutgyanam

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[24] mArA-mUri dharmaH kalyANalAbhAya sevitavyaH prayatnataH / tamanAsevya tannAmnA vairAyante tu durdhiyaH // 62 // dharma kalyANa mATe che. prayatnothI te sevavAno che. paNa dumati mANaso tene sevavAnuM-ArAdhavAnuM mUkI daI tenA nAma upara jhaghaDA kare che. (62) (62) Dharma (religion) is intended for acquiring beatituda or welfare, So it is to be observed with assiduity. But wicked persona instead of observing it properly, create disseneions in the name of it (religion-parya). anyArthavadahaMkAro yadA dharme'pi jAyate / tadA zreyaH patho'sthitvA sa bhavet kalahAspadam // 63 // bIjI vastuo upara mANasane jema ahaMkAra Ave che, tema dharma viSe paNa ahaMkAranuM bhUta vaLage che. AnuM pariNAma e Ave che ke dharma kalyANane mAga na rahI jhaghaDAne aDDo banI jAya che. (63) (63) Just as people become vain over things other than religion, in the saine inanner they become possessed of the ghost of vanity over their religions or religious doctrines. The result is that religion, instead of provivg a gate-was to beatitude, becomes an arena of strifte, dharmazAlA samAzritya yAM kAmapi mahAzayaH / dharmapAna karotyeva karotyevA''tma-poSaNam // 64 // je mahAzaya kharekhara dhamane pipAsu che te to kaI paNa "dharmazAlA". ne Azraya pAmIne dharmanuM pAna karavAno ja ane AtmAne poSavAne ja (64) (64) That magpapimous person who has real thirst for finding out and observing real religion, will quench his thirst and achieve his epiritual benefit by reporting to any sobool of religious thought, Ahol Shrugyanam

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navapad [28] padyamAna dharmazAlAmadAviSTo dharmamAsvadate na yaH / na tadgarvAzubhaMyuH syAt pratyuta syAt sa AtmahA ||65 | paNa jene peAtAnI ' dharmazAlA 'nA ghamaMDa rAkhIne ja pharavu che ane dhama ne svAda levA nathI, te mAsa peAtAnI 'dharmazAla' ne gava karavAthI kaMi jIvananuM zreya sAdhI zakanAra tathI. UlaTu, ethI te! e peAtAnA AtmAnI druti ja kare che. ( 15 ) (65) But one who wants to parade with the conceited notions about one's own "school of religious thought" and who does not want to taste the pith or essence of religion, will never be able, on account of one's conceited notions, to secure true welfare of one's life, but, on the ontrary, will bring ruin upon one's Atma yatra kApi sthito dharme sadAcAraparo yadi / yAyAdavazyaM kalyANamiti dRSTiH sudarzanam [ ra1 ] // 6 // koI paNa ' dhama`zAlA ' mAM (dhama sampradAyamAM) rahenAra je sadAcAraparAyaNu haze teA jarUra tenuM kalyANa thaze. A prakAranI dRSTi e sAcu' daCna che, (66) (66) If a person, no matter to what school of thought (system of religion) he belongs, is always inclined towards good conduct, he will, without doubt, attain beatitude, This sort of vision or perception is right Darshana (faith or understanding). AtmazreyaskarI nUnaM paralokAtmamokSadhI: / tazraddhAvirahespi syAt sadAcAravataH zubham // 67 // paraleka, AtmA ane meAkSanI buddhi-te viSenI zraddhA atyanta upacegI che ane avasya kalyANakara che. paraMtu je sajjanane te viSe prAmANikapaNe parAmaza karavA chatAM zraddhA jAmI nathI, jAmatI nathI, chatAM je te barAbara sadAcaraNapA caNu haze, te tenuM paNa kalyANa nizcita che; nahi, te kalyANanA rastA upara ja cAlI rahyo che. ( 17 ) ra Aho! Shrutgyanam

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[ 0 ] mahAmahimUhika (67) Belief in the existence of, soul, the other world and liberation of soul, is, indeed, eondueive to, and acceler+-tes, beatitude. Yet, even in the absence of such belief, if a person is devoted to right conduct, be will, surely, attain beatitude, nay, he has already been treading the path to beatitude. mukhyo'rthaH khalu cAritramahiMsA saMyamAtmakam / zreyastve tasya ca jJAnaM jJAnaM zraddhA ca darzanam // 68 // mukhya vastu ahi'sA-sayamAtmaka cAritra che, tenI kalyANakArakatA viSenu jJAna te ja sAcuM jJAna che, ane tenI kalyANakArakatA viSenI zraddhA te ja sAcuM dana che. ( sadkama cAritra-sadAcaraNa upara dRDha vizvAsa enu nAma samyaktva. ) ( 18 ) (68) The main thing is right conduct involving non-itjury and self-control. The knowledge that right conduct leads to welfare (of Atma), is true knowledge, and faith in its efficacious ness is true Darshana. dharmo jIvanakarttavyaM svargazrIrastu mA'stu vA / spaSTa kalyANabhUto'sAviti sujJasya darzanam || 20 || dharma eTale jIvanasAdhaka kattavya. tenI upayogitA kAMi svargodinI hayAtI para avalaMmita. nathI. svaga hA yA na heA, tenuM katta vyatva trikAlAbAdhita che, tenI kalyANakArakatA spaSTa che, pratyakSa che. A jAtanu sujJanuM darzIna hAya che, ( 69) (69) Dharma is right conduct which is the principal thing to be attended to in life. So Dharma is a thing necessarily to be done. It does not matter whether Svarga (heaven) exists or not. That Dharma (right conduct) evidently produces welfare is the Darshana of properly thinking persons. Aho! Shrutgyanam

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navapatI [108] vacamAA maitrI-pramod-jAhaja-saha-yamatelA ! AtmasaMskaraNaM dharma iti darzanamuttamam || 70 || maitrI, prameAda, kAruNya, satya ane sayamanA tejathI jIvananuM sa`skaraNa karavu e dhama che. A jAtanI samaja e uttama darzana che. (70) (70) Dharme onsists in polishing life with the lustre of Maitri( friendliness), Prmoda (Admiration), Karunys (oompassion), Satya (truth) and Samyams (restraint. This sort of understanding is the best Darshana, sAmpradAyikasAM karNyAd vRthA kliznAti mAnavaH / dharmAntaradhiyA'nyonyavirodho mauryamutkaTam // 71 // [ 27 ] sAmpradAyika saMkINuM tAthI mAsa vyatha herAna thAya che, ane khIjAone herAna kare che. dhama bhedanI saMkucita dRSTine pennIne anyAnya virAdha karavA e heTI mUkhatA che. ( 71 ) dharmAntareSvarNA vizvabandhutvadarzanAH / vasyeva sarvatra santaH svapathagA api (71) A person unnecessarily makes himself and others miserable by his narrow views due to undue partiality towards his own system of religion. To create mutual dissensions by resorting to narrowness of vision in regard to the apparent differences existing in different religious systems is an act of highest folly. Aho! Shrutgyanam || 72 || anya dharmo tarapha jemanAM dila sAMkaDAM nathI ane jee vizvabandhutvanuM darzana karanArA che tee peAtAnA dhama-sampradAyamAM rahIne pazu khaSA sAthe mansubhAva rAkhe che. ( 72 )

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[ 18 ] mahAtma-vibhUtiH (72) Those who are liberal in views towards other religions and realise in their heart universal brotherhood, even though adhering to their own religion, maintain friendly relations with all. santaH sahRdayA eva sarvatrodAravarttinaH / dharmaM prabhAvayanti svaM dyotayanti ca darzanam // 73 // adhA sAthe udAra vartana rAkhanArA sahRdaya sajjane ja kharI rIte pAtAnA dhanI prabhAvanA kare che ane peAtAnA darzanane tejasvI manAve che. ( 73 ) (73) Only those good-hearted and wise persons who are liberal in their behaviour towards others, dignify their own religion in the eyes of others, and add lustre to their Darshana. bAhyarUDhipraNAlI ca dharmazca bhavataH pRthak / sAdhyasAdhanayorbhedadarzanAd darzanaM bhavet mAhya rItirivAja anedhama neAkhA che. ( dhama sAdhya che ane rIrtAvAjonI upayAgitA ene anukULa thavAmAM che.) Ama sAdhya ane sAdhananA bheda samajavAthI darzIna Ave che. ( 74 ) |! 74 / / (74) Practice of true Dharma and observance of external rituals are two distinct things. (The former is the end and the latter the means). Proper realisation of the distinction between the end and the means, leads to Darshvna (correct understanding). kAlapravAhato yad yad rUDhirUpama saMgatam / bhavedApatitaM dharme samapAsyaM vimRzya tat || 71 // kAlanA pravAha sAthe dharma-sapradAyamAM je je rUDhirUpa asa Mgata pesI gayuM hAya tene vicArI-samajI dUra karavuM joie. ( 75 ) Aho! Shrutgyanam

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mArI [28] ghaNA [ 2 ] 5) One should think out and determine what inappropriate usages have crept in, in one's own system of religion during the long course of time and then try to discard them. dharmasyA''rAdhanaM yuktamucitai rUDhikarmabhiH / kurvatastadayogyaistu parimlAyati darzanam // 76 // vyavahAra ane nizcaya joDAyelA che, eTale vyavahAranuM anukaraNa te dharma sAthe che ja; paNa ucita rIti, praNAlI ke rUDhine Azraya levAthI dharmanuM ArAdhana thAya, anucita rUDhinA mArge na thAya. agya rUDhione piSavAthI to dazana malina thAya. (76) (76) It is proper to perform Dharme by doiog actions sanctioned by traditional usages wbich are not improper. But if it is sought to be done by actions which are improper, the Darshana (understanding) becomes blurred and soiled. sAmpradAyikazAkhAsu bhavantyeva kriyAbhidaH / naiva tatrA''graho yukto na virudhyeta vA tataH // 77 / / sAmpradAyika zAkhAomAM kriyAbheda hoya ja, ane rahevAnA ja. ene mATe haThavAda rAkha egya nathI. ene sAru vidha na karIe. (77) (77) Different systems of religion have undoubtedly different observances and rituals and such differences will always remain. This is a thing which is not to be wondered at. Obstinacy in regard to the practice of any of them alone is unreasopa ble and improper. So we should not quarrel with the differing rituals practised by others. Ahol Shrutgyanam

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20 ] ma - bhagavatstavanaM svAhogarhaNA shubhmaavnaa| yatra santi kriyA kA'pi bhavet sA''tmahitAvahA // 78 // jemAM bhagavastavana hoya, pitAnAM pApanI gaNA hoya ane zubha bhAvanA hoya te kaI paNa kriyA AtmAne hitAvaha ja che. (78) (78) Ady ceremonial rituals which contain in themselves, praise of God, disdain towards one's own sins and ideas of doing good, always prove beneficial to Atma. pApaprakSAlanaM cetaHzodho guNavikAsanam / ayaM hi vAstavo dharmaH kriyA tatrAsti sAdhanam // 79 // . pApanAM prakSAlana, cittanuM zodhana ane guNonuM vikAsane e ja dhama vastu che, ane kriyA temAM sAdhanabhUta che. (eTale A sAcA dharma tarapha je kiyA laI jAya te koI hoya, kalyANakAraka che.)(79) (79) Dharma consists in the cleansing of sius, purification of beurt and growth or expansion of virtues. Ceremonial rituals are merely means to this end. So, wbatever be the nature of cerem monjal rituals, if they lead to true Dharma, are beneficial. itthaM kriyAsu sAdhye ca jIvanasyojjvalIkRtau / vivekakaraNaM samyagdarzanaM sammataM satAm // 8 // Ama, jIvananuM ujajvalIkaraNuM e sAdhya ane enuM sAdhana kriyA e be varane-e sAdhya ane sAdhana vaccene viveka karI enuM nAma samyagnadarzana. (8) (80) Thus, to make life pure and bright is the end and the ceremonial rituals are the means to the end, Proper discrimination in regard to these two i, e, the end and the means, constitutes what is called right Darshane (understanding). Ahol Shrutgyanam

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navapadI (108) pacamAlA [31] samyagdarzanayogAt syAd vikAsyA''ntarajIvanaH / mandImavatkaSAyazca vizvamaitrImudAspadam // 81 // Ama samyagdazananA ge Antara jIvana vikasvara bane che, kaSAya (kAma, krodha, lobha, pAtaLA paDatA jAya che ane e sajjana vizvamaitrInA AnandanuM niketana bane che. (81) (81) By reason of right Darshana, the inner life of a person expanda, his passions become thin and he becomes the joyful abode of universal brotherbood, jJAnam / jIvanAdhArabhUtaM kimiti prazne na kazcana / jJAnaM vinA vadet kiMcit taddhi jIvana-dIpakaH // 82 / / jIvanano AdhAra zuM? e praznanA uttaramAM keI paNa sujJa jJAna vinA bIjuM kaheze ja nahi. jJAna kharekhara jIvanane dIpaka che. (82) Jnana (Knowledge) (82) To the question "wbat is the foundation of life", any wise person will say in reply nothing else but knowledge. Knowledge is indeed the lamp of life. jIvanasya dizA nAma bahirantariti dvayI / dvayorapi samunnatyai jJAnamAvazyakatvavat // 83 // Aho! Shrutgyanam

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[32] mahAtma-vibhUtiH jIvananI dizA be bAhya ane Antara. e bannenI unnatine sAru jJAnanI mAvazyatA che. (83) (83) There are two sides of life (1) external and (ii) internal. Knowledge is necessary for the elevation of boib. vyavahArapathotkarSe jJAnaM syAd vyAvahArikam / AdhyAtmikavikAsAya jJAnamAdhyAtmikaM tathA // 84 // vyAvahArika unnati mATe vyAvahArika jJAnanI jarUra ane AdhyAtmika vilAsa bhATe AdhyAtmizAnanI 432. ( 84 ) (84) Material knowledge is necessary for external or worldly progress and spiritual knowledge is necessary for internal or spiritual advancement. yuktaM jIvanayAtrAyai zikSaNaM vyAvahArikam / yena jIvana-saMgrAme bhavet saphala- kauzalaH jIvanayAtrA mATe vyAvahArika zikSaNanI jarUra che, jethI jIvanasaMgrAmamAM mANasa saphala kuzala banI zake. (85) ... (85) Education relating to worldly matter is necessary for the maintenance and progress of liie, so that one may be competent and successful in the struggle for existence, zArIrI mAnasI zaktiH zaktirAdhyAtmikI tthaa| vikased yena tAdRkSo yoktavyA zikSaNakramaH // 86 / / Ahol Shrutayanam

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galo 08] vaSamAkA [ * ] zArIrika, mAnasika ane AdhyAtmika zakti vikase evA zikSaNa-krama ceALavA joie. (86) (86) The course of instruction or education should be so devised as to expand the physical, mental and spiritual capacities (of human beings). pavitraSAtAvaLA, zikSaLasadmasu ! jIvana vitavijJAnaM saMpAdya bahirAgatAH vidyArthinaH sadAcArA balavantaH suzikSitAH / stambhIbhUya navaM rASTraM bhavyaM srakSyanti saMhatAH || 72 || pavitra vAtAvaraNavALAM Adaza zikSaNAlayeAmAM jIvaneAcita vijJAna prApta karIne vidyArthIe jyAre bar3Ara Avaze tyAre te sadAcArI, khelavAn ane suzikSita haze; ane tee ja sa'ghadranazaktithI rASTranA staMbha manaze ane navarASTranuM bhavya sarjana karaze. ( 87-88 ) karttuM rASTrasya dharmasya samAjasyApi vodayam / Adarza zikSaNasyoccaiH karttuM yuktaM prasAraNam // 88 // ( yugmam ) (67-83) When the students will come out, after completing their education useful to life, from ideal educational institutions hallowed with pure atmosphere, they will be strong, well-behaved and well-traind, and will become the pillars of their Rashtra by their power of united will and action, and will help true re-generation of the Rashtra. Aho! Shrutgyanam }} 81 }} rASTra, dharma ane samAjanA abhyuyane mUlAdhAra Adaza zikSaNa upara che. e mATe enA pracAra Avazyaka che. ( 89 )

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jadAra . (89) The advancement and prosperity of Rashtra, Dharma and society, depends upon ideal education, so the spread of such eduoation is essential. vinA''dhyAtmikavijJAna vijJAna vyAvahArikam / apUrNa jIvanaM pUrNIka sImitamaMgalam // 90 / / AdhyAtmika jJAna vagaranuM vyAvahArika jJAna apUrNa che, jIvanane pUrNa banA vavA azakata che, enI kuzalasAdhakatA paNa bahu maryAdita che. (90) (90) Mere worldly knowledge is incomplete in the absence of spiritual knowledge, and is not, by itself, capable of making 1 fe perfect. Its capacity to prova beneficial is very wuch limited. AtmajJAnavinAbhUtAH sarve'pi jJAnasAgarAH / zAzvata vIghanazcayo na hi sadumadhIbate che ? || AtmajJAna (jIvanadaSTi) vagaranA samagra jJAna--sAgare paNa jIvananuM zAzvata kuzala sarjavAmAM asamartha rahe che. (1) (91) All oeans of knowledge without spiritual knowledge, -knowledge relating to true life (Hua fa-are and remaiu powerles to produce eternal welfare of life. kuzalaM vidadhAne'pi laukikajJAnakozale / anAtmadRSTaviduSaH prAnte tvakuzalA sthitiH // 92 / / laukika jJAnanI kuzalatAthI kuzala-sAdhanane mAga sarala thavA chatAM AtmaSTivihIna vidvAna mANasanI pazu ane te akuzala ja sthiti thAya che. Ahol Shrutgyanam

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yo [108] padyamA kA [ 5 ] (92) Proficiency in knowledge relating to worldly matters, makes the way to happiness easy, yet even the life of such a learned man, if he is devoid of self-vision, becomes eventually unhappy. ajJAnajanitaM duHkhaM jJAnenaiva vihanyate / natarmukhIbhAvaM klezanirmUlanaM bhavet ajJAnanita duHkha jJAnathI ja haNAya. antamu`kha STi pragaTyA vagara usezanuM nirmUlana na thAya. ( 64 ) // 93 // ( 93 ) Misery resulting from ignorance oan only be destroyed. by knowledge. Without self-introspection, misery cannot be rooted out, tadeva vastuto jJAnamAtmadRSTiM punAti yat / tadAdhAre hi kalyANa - maMDapAnAM vinirmitiH // 94 // vastutaH teja * jJAna che, je AtmadRSTine pavitra manAve. ane enA ja AdhAra para kalyANanA mAMDavA UbhA karI zakAya. ( 94 ) (94) In reality, that is knowledge that purities and clarifies self-vision. Only on the foundation of such knowledge superstruc ture of welfare can be erected. Atmagocara - sambodhaH praphullati yathA yathA / mocchedaprayatno'pi balavAn syAt tathA tathA / / 95 / / Aho! Shrutgyanam zvAtmabhAna jema jema praphulla ane che, tema tema meAhucchedanano prayatna asavAn manate! kAya che, ( stha)

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[3] mahAra-vibhUti (95) The more the expansion of knowledge of the self, the stronger becomes the effort to root out infatuation or delusion (Arg). kRtsne ca mohakSapaNe pUrNanaimalyacetanaH / jAyate pUrNakalyANaH pUrNAtmA pUrNadarzanaH // 96 // ane jyAre tamAma mehanuM vidAraNa thAya che tyAre pUrNa-nimala bane cetana kalyANanI pUrNatAe pahoMce che, pUrNajJa pUrNAtmA bane che. (96) And when infatuation (AIT) is completely eradicated, the soul, thus made completely pure, becomes a Supreme Soul endowed with perfect knowledge and perfect bliss, itthaM kalyANasAMsaddhibhUmikA jJAnameva hi / adha pramAdyapi jJAnI zvo'vazyaM jAgariSyati // 97 // Ama, kalyANasiddhinI bhUmikA jJAna upara ja che. jJAnI Aja pramAdI haze, te kAle jAgavAne ja. (97) (97) Thus it will appear that the attainment of perfect bliss is founded upon knowledge. A person having knowledge, even if he is indolent today, will surely awake to-morrow jAgaritvA ca tejasvi-vIryeNotthAsyate mahAn / bhavitA'laM ca mohAya vizvalaMTAka-rakSase // 18 // ane jAgIne e mahAtmA pitAnA pracaMDa vayane pheravate khaDo thaze, ane, jagatane haTAmAM mATe DAku, heTAmAM mahaTa rAkSasa je moha tene sAmane karaze ane tene haMphAvavA samartha thaze. (98) Ahol Shrugyanam

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navI [ 208 ] varSamAhA | 27 ! (98) And being awakened, that great soul will rise up putting forth his powerful energy, and will resist and defy Moha (infatuation) which is the greatest dacoit and the greatest demon in this world, and will be able to overcome it. alpavAtapA vApi stokavAdyakriyo'pi vA / jJAnAlokavihArI sannAtmakSemAya kalpate khAdya tapa ane bAhya kriyA jenAM alpa che. evA paNu jJAnavihArI sajana AtmakalyANanI pUrNa siddhine pAmI jAya che. ( 9 ) 5 21 // (99) A good man, who is guided in his movements by knowledge, even though his performing external austerities and observing ceremonial rites are little, attains (in course of time) perfect welfare of the Atman. cAritram | jJAnadarzanayormUlaM jJAnadarzanayoH phalam / cAritraM jIvanaprANA yannighnA parameSThitA }{ |. . cAritra cAritra jJAna ane darzInanu mUla paNa che, tema ja jJAna ane dazananuM phUla paNa che. cAtra e jIvananA prANu che. parameSThIonuM parameSThIpaNu cAritra upara che. (100) Aho! Shrutgyanam cAritra Charitra (Right conduct) (100) Right conduct (sufka) is the origin (or root) of right knowledge and right Darshana; as well as it is the result (or

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[ 38 ] mahAtma-vibhUti: fruit) of right knowledge and right Darshana. Right conduct is the living principle or essential requisite of life. The holiness of the five superior beings (Parameshthins) depends upon their Charitra. zAstrajJAH paTukkkAro balavanto'dhikAriNaH / niSprabhA mAnti sarve'pi puravAstritejasaH / // 101 // zAvizArada, prakhara vyAkhyAtAo, alavAnA ane adhikArIe maSA cAritranA teja AgaLa phikkA paDI jAya che. (101 ) ( 101 ) Persons learned in sciences, great elocutionists, mighty personages and great officers pale into insignificance before the brilliance of right conduct. nipatya vandate samrAT parivAda-padapadmayoH / nirdhano'pyatizete san mahAtmA cakravarttinam // 102 // samrAT paritrAnAM caraNeAmAM paDI vadhe che. nidhana pazu cAritrasampanna mahAtmA cakravartI karatAM mahAna che. (102 ) (102) Even sovereigns bow down at the lotus-like feet of an ascetic. A high-souled person having right conduct ( cAritra ), even though non-possessed of riches, is greater than or superior to an emperor. yasminnabhyasyate tIvrAvadhAnairvItarAga / taccAritraM mahadbhUtaM vizvavizvezavanditam // 103 // vItarAgatAnA askhalita abhyAsa e vizvavandha mahA cAritra che. (103) Aho! Shrutgyanam

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mAd t8ghamAsA [ 5 ] (103) Incessant practice of non-attachment and nonaversion, is the greatest Charitra worthy of reference by the whole universe. samujjvalasadAcArairhatapratyUhapAtakAH / ihaiva sukhabhAjaH syurAtmanaH zreyasA saha // 104 // jeo ujajavala sadAcaraNI che temane sukha-sAdhanane mAga temanA sadAcAranA puNya tejathI niSkaTaka bane che, ane teo A ja jindagImAM sukhI thAya che, sAthe ja temanuM Atmika kalyANa paNa sadhAya che. 10) (104) The path to happiness, of persons devoted to right conduct, becomes thornless (free from impedimenta ), in the auspiciousl ight of their good conduct. They become happy in this very life, and also achieve, simultaneously, spiritual good. tat | spaSTatvAya pRthak proktaM cAritrAntargataM tapaH / saMyamo'GgamanovAcAmanyakSemodyamazca tat // 1.5 // tapa tapa cAritramAM antargata chatAM spaSTatAnI khAtara juduM pADI kahevAmAM AvyuM che. mana, vacana ane kAyane saMyama tema ja paropakArI karmazIlatA e tapa che. (105) Tapa (Penances) | (108) Tapa, though implied in right conduct (vAii ), it dealt with separately for the purpose of clearness. Control of mind, speech and body, as also devotion to active service for the good of others, copstitute what is called Tapa. Aho! Shrugyanam

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[40] mahAtma-vibhUtiH tpaasaamrthyto'nlpmnHsaamrthyshaalinH| bahuduHsAdhamapyartha sAdhayanti samIhitam // 106 / / mahAna manebalavALA dhIra manuSya bahu duHsAdhya kArya paNa tapAbata 43 Adhe che. (101) (106) A strong-willed and bold-hearted person accomplishes his desired objects which are very difficult of accomplishment, by the strength of his Tapa. antarjIvanasaMzodha AntaraM tapa ullaset / yatastathAvidhaM bAhyAnazanAditapaH zubham // 107 // (75 antajIvananuM dhana e Antara tapa jethI khile e anazanAdi ) mAha ta5 75yI mane 4kSyA542 che. (107) (107) Internal Tapa means that Tapa which improves the il ner life, and external Tapa which consists in fasting eto , is ugeful and beneficial when it is calculated to promote internal Tapa. svazaktayopoSaNaM kArya zubhayogaM zubhAvaham / kriyamANaM yathocityamArogyAyApi kalpate // 108 // upavAsa yathAzakti kartavya che. zubha yoganA baLathI ja e zubhakAraka che. ucita rIte karavAthI aneka rogonA IlAjarUpa paNa bane che. (108) (108) Fasts are to be observed according to one's capacity. Thay are efficacious in doing good when they are accompanied by good activities (manoyoga, vacanayoga, kAyayoga). Fasting, if properly practised, proves a means of removing many diseases of the body, Aho! Shrutgyanam

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[NR ET | pAlI [8] paramAra upsNhaarH| anitamUrivAcakamunIn saMkIrtya saMkSepataH paMca zrIparameSThino bhagavataH sajIvanA''kAMkSayA / uttara rzana-zodha-saMga-tapAsaoNmi parveritthN svalpamatizruto navapadapUjAmaha saMvyadhAm // 1.9 // upasaMhAra A pramANe, mati ane zrata ane jenAM bahu a85 che evA meM sajajIvananI AkAMkSAthI aha, siddha, AcArya, upAdhyAya ane sAdhu e pAMca bhagavAn parameSThIo ane darzana, jJAna, cAritra ane tapa ema nava panuM saMkSipta kIrtana karyuM, ane e rIte navapadInuM arcana karyuM. (19) 3vasi (End) (109) Though possessed of litale knowledge-sensational and scriptural, I have, with the desire of leading a good life, briefly described the nine Pudas wbich include five superior beings and four qualities or attributes. The five superior beings are Arbat, Siddha, Acharya, Uvadbyaya and Sadbu, and the four qualities are Darshana, Juana, Charitra and Tap&. Thus have I worshipped the nine Padas. gi A mahAtma-vibhUti " copaDInAM mukhapRSTha ane prastAvanAmAM puchonA cha AMkaDA joDIne A 47 aMka mUkavAmAM Avyo che ane te anusAra AgaLanA aMke che. Ahol Shrutgyanam

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a - - iti mahAtma-vibhUtiH [ navapadI(108)padyamAlA] samAptA AhoiShrutgyanam

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jIvanAmRtam [dvAtriMzikA---zloka-saMkhyA 32] The Nectar of Life 1935-jaeNnyuari-mAse prakAzita-pUrvam / Aho! Shrutgyanam

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Ahol Shrutgyanam

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bhUmikA AmAM mUkelI vastu saraLa ane sAdI chatAM manuSyamAtrane jIvanahitane ugI gaNAya. paraMtu eka vAta che jeonI IzvaramAM AsthA nathI, temane Izvara taraphanA jhukAvanI bAbata kadAca pasanda na paDe. paNa mArI namra daSTi te ema kahe che ke manuSyamAtra apUrNa, asahAya ane sukha-duHkhanI vicitra paristhitiomAM viMTAyele che. eTale tene pitAnA cittanA AzvAsana mATe, mananA sanveSaNa mATe, AzA ane bhAvanA keLavavA mATe temaja preraNA meLavavA mATe koI akapanIya, ataka parama divya zaktine cittabhUmi para mata AkAra ApI sthApavAnI AvazyakatA che. AvazyakatA che eTaluM ja nahi, paNa dareka mANasanuM te prakAranuM valaNa saheje hoya che. vyagra ane vyAkula mANasa koI parokSa zaktine Azraya levA saheje prerAya che. kaTTara nAstikanI nAstikatA paNa saMkaTanA samayamAM gaLI jAya che ane tanuM dIna mAnasa koI parokSa zaktinuM zaraNu zodhe che tema ja tenI AgaLa dakha-mokSanI mAgaNI kare che. tenuM Atta hadaya pekArI UThe che ke duniyAmAM je kaMI paramatattva ( Supernatural) he te mane duHkhamAMthI choDAvo! A zuM batAve che? sIdhI ke ADakatarI rIte, eka yA bIjI rIte darekanA hRdayamAM IzvarabhAvanAnuM valaNa vidyamAna che. ane mAruM e mAnavuM che ke jyAM manuSyahRdaya che tyAM te hevuM ja joIe. - IzvaravAdanI moTI upAgitA mArA namra mata pramANe huM e samajuM chuM ke ethI cittane AzvAsana maLe che, antaHkaraNane baLa maLe che ane bhAvanA vikasAvavAno mArga saraLa thAya che. A kAMI ocho phAyado nathI. manane ghamaMDa ane abhimAnA AcaraNane haThAvavAmAM IzvaravAdanI bhAvanA bahu kAma kare che. ethI mANasanuM mAnasa ane vartana namra ane vinIta bane che. have bIjI vAta. jagatane bahu moTe bhAge Izvarane sRSTikartA mAne che. paNa nahi mAnanArA paNa jagamAM mejUda che. jene nahi Aho! Shrutgyanam

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mAnanArAomAM che. eTaluM ja nahi, paNa teo temAM mokhare ubhA che. mAre paNa e ja siddhAnta che. kharI rIte IzvaranuM sRSTikatRtva siddha thaI zake tema nathI, ane vAstavika rIte ghaTatuM paNa nathI. ema chatAM A kRtinI andara, Izvara taraphanI bhAvanA ke prArthanAnA uddagAramAM jANe ke IzvarakatRtAne raMga pUryo hoya tevuM jaNAze. paNa ama kyAM vagara cAlatuM nathI. jANe joIne paNa ema karAya che. Izvarane bhajavAmAM ke vInavavAmAM ema banavuM sAhajika che. Izvara stavananI e praNAlI eTalI saraLa, rUDha ane svAbhAvika banI gaI che ke jagata AkhAnuM vaheNa lagabhaga te prakAranuM che. jeoe IzvarakatRtvanA khaMDanamAM mahaTA jussAdAra tarko ane pramANe relAvA te dizAmAM potAnI dhAka besADI che tevA taradhara na vidvAne, sAdhupuruSa ane mahAna AcAryone paNa Izvara-bhajanamAM izvarakatRtvanI bhAvanAno AbAda Azraya leve paDayA che. ane e bAbatanAM udAharaNe khUba ja jANItAM che. DhagalAbaMdha ratro ane stutio e vAtane sacoTa pura che. IzvarakatRtvabhAvanAno sAhajika vyApakatA jagatamAM patharAyelI jainAcAryonA parA dhyAna bahAra nahotI ja. ane eTalA mATe ja haribhadrAcAryane ( zAstravArtAsamuccayanA trIjA stabakanA prAraMbhamAM) lakhavuM paDayuM che ke" kartA'miti tadvAkye yataH keSAzcidAdaraH / sataratayAnuMge taravA jarjaravAnA che 22 | " arthAta-izvara sRSTikatA che" e vacana tarapha jemane Adara che temane anukULa banIne IzravaraphtatvanI dezanA batAvavAmAM AvI che. + te A prakAre- svaraH eka taruahevAtA yatA mutistatastasyAH kartA syAd guNa bhAvataH // 11 // tadabhAsevanAdeva yat saMsArA'pi svataH / tana tasyApi tatvaM kalpyamAna na dupyati // 12 // atha-paramAtmA e ja Izvara che, tenA upadeza pramANe cAlavAthI mANasa mukita prApta kare che, mATe e muktinA pradAtA upacArathI Izvara kahI zakAya. te ja pramANe, tenA upadezathI viruddha cAlavAthI bhavacakramAM je bhamavuM paDe che, te enA upadezane na mAnyAnuM pariNAma che--na mAnyAnI sajA che ema kahevAmAM kaze bAdha nathI. Ahol Shrutgyanam

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53 dArzanika daSTi sivAya vata mAna vijJAna (Modern Science )nI vicAradaeNSTi pazu izvarakatlR vanI virudhdhamAM ja che. vastusthiti Ama che. chatAM mANasanI bhAvuka maneAvRtti e zrRtanI (izvarakatRtvanI bhAvanAne rga lAvyA sivAya rahI zakatI nathI. emAM ene AtmasatteSa ke Antarika Ananda anubhavAya che. zvakatRtvanA niSedha-sidhdhAnta ane izvarakatuMvanI bhAvanAnuM mAnasa e hamezAM sAthe rahetAM AvyAM che ane sAthe rahevAnAM. e eka manuSyasvabhAva che, je dunivAra che. khera, ema karIne pazu (Izvarane kartA mAnI te rUpe sajIne paNa) jo Ama zudhdhinuM sAdhana banatuM hoya te te manyatAthI paNa kaI khATa javAnI nathI. mANasa game tevAM seiAphikala ke leAjikala mantavye mAM saskArita khanelA hAya, parantu AtmazudhdhinI sAdhanAnA tene vimala vyavasAya je abAdhita haze, jIvanazeAdhanane tenA suprayatna jo askhalita haze te tenI kalyANusidhdhi ceAkkasa che emAM zaka nathI. kArtika sRddhi paMcamI vi. sa. 1991 muMbai. Aho! Shrutgyanam granthakartA

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PREFACE This little work, giving in a nut-shell instruction beneficial to life, wilt in my humble opinion, be usoful not only to a student. but also to a general reader who will find it as affording easy. simple and instructive reading. Those who do not believe in the existence of God, would not be inclined logically to reconcile themselves with the matter laid down here, relating to devotion or prayer to God. But in truth, man is imperfect and helpless and very often surrounded by distressful circumstances, and for this reason, when he is actually confronted with adverse circumstances and becomes conscious of his helplessness, he is naturally inclined or disposed to imagine or postulate the existence of some inviable supernatural Power capable of giving protection and reliel. 30 that he can have resort to Him to be freed from distress or danger. Even an out-and-out Nastika (atheist) is shaken in his atheistic attilude at the approach of adversities which he cannot avoid or remove by his own efforts, and then, even sach a man seeks shelter of sorat imperceptible One (some powerful anvisible Being) and requests Him for his emancipation from miseries. His alllisted heari, at that time, cries up that whatever may be the Supernatural Power, may save him from his miserable state. Thus. in every buman heart exists a tendency towards God directly or indirectly; and I consider that no haman heart is possible to be destitute of such tendency. The belief in the existence of God is, in my humble opinion, useful; its utility lies in the tact tbat it affords consolation to the mind, bestows satisfaction upon the heart and gives inspiration to the spirit. Its utility vanishes if and when, under the spell of this belief, a man becomes indolent and inactive." Heaven helps those who help Themselves" is an adage which shesald never be lost sight of under any circumstances if the belief is to be properly utilised. The faith in the existence of God, when properly used, tends to raise high hopes and ambitions, encourages and inspires the mind. paves the way to spiritual reflections, banishes pride and arrogance and instills modesty and humility. It ( the faith) makes its holder fearless inasmuch as he feels bimself always under the protection of God. Now I turn to Bolber aspect of the question. There are people who do not believe in the existence of Ahol Shrutgyanam

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some external God as the Creator and Protector of the universe. The Jaidas are the foremost among those holding this view. They believe in Godhood i. e, the state of a Liberated Soul, which is according to them. the ideal state. They believe, it is within the power of everybody to become God himself. Every Jiva (soul) has in him the potentiality of becoming Ishvara. When an embodied soul is freed from all impurities or all Karmic coverings and discards the body in which it last dwelt, that soul is said to be Liberated or to have attained Godhood. lahvaratva (Godhood ) is the game thing as Muktatva (Liberation ). All Mukta Souls are Goils, and the attributes of all these Gods are identical, hence, from this point of view a Jaiga may be called a Monotheist or a worshipper of one God. Ao the differont waters of different rivers when mixed mutually, are called as one water, similarly, the Liberated Souls, according to Jainism. being 80 mixed mutually, are called as one God. God is thus one, but as regards the Atmans in which that Perfect status has been manifested, He is infinite. In reality, Jainism does not worship any particular individuality, but that Perfect, Pure and Good status in which the Liberated exist as the All-knowing. All-scient, All-powerfull. All-happy. fa Jainiam prominence is given not to the individuality, but to the status in which Atman becomes Paramatmon, and that status, whatever be the number of Liberaled Souls individually, is identically one and the same, The belief in the existence of God as the creator of the universe, is most reasonably controverted by Jaina theologicians. I also share the beliet of the Jainag, not because I am & Jaina, but because it is not possible to demonstrate the existence of a Creative Deity by any amount of logical reasoning. Notwithstanding, the reader will find the devotional verses contained in this little work to be assuming the colour of prayers as if they were addressed to the Creator God who is capable of fulfilling the desires of the worshippers. Such a form of praying is so natural that a prayer whether he may be a Jaisa or non-Jaina, cannot but put such a colour in his prayers. Even in the prayers composed by great Jainachafysi wbo have very vehemently refuted the theory of Creativeneta of God, we find abundant passages which are consistent with the assumption of God as the creator. Numerous Stotras and Stutis are instances to the point, Ahol Shrutgyanam

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This is the very reason why the great Jain charya Haribhadra Suri had to write thus (in his Shaatravartanamuobobaya, Chapter III) "mSuara acara ga: @art: 1 arraguan Tere Jal" # 311 ( laasmuch as some have respect for the statement "God is the Creator," I have, with a view to be egrecable to them, modelled my preaching in consonance with the idea of God being the Creator. +) Here in this connection I should emphatically and without any hesitation, assert my conviction that it is meritorious conduct mainly that elevates life. Sectional beliefs and rituals may aid the process if they are properly understood and applied in the direction of facilitating it (i. e, the process). But it they are not properly used or applied to the purpose for which they are meant, they are very likely to create diagension, and disorders among the various communities. The proper application of sectional beliefs and rituals consists in making their use as an aid to the formation and strengthening of good character or conduct. Hence it follows that sectional beliefs and rituals, by themselves mean nothing if they are misapplied in our daily dealings with our fellow beingy. They should not, on any account, be made ground for quarrelling with others, even though they (poople) may like to adhere or stick to their own creeds or rituals. One may believe in God or soul, and another may not. It is immaterial what a man professes to believe, if he firmly adheren to right conduct which alone enables a man to raise himself to the pinnacle of highest bliss, --NYAYAVIJAYA + The attribution by Jainacharye Haribhadra Suri, of Creativeness to God, is only metaphorical. His verses in the Shastravarta-Samuchchaya. third Stabaka, are thus IzvaraH paramAtmaiva taduktavatasevanAt / yato muktistatastasyAH kartA syAd guNamAvata: // 11 // tadanAsevanAdeva vat saMsAro'pi tattvataH / tena tasyApi katavaM karapyamAnaM na duSyati // 12 // (The Supreme Soul is God whose teachings being put into practice, a person gets Emapoipation; hence God may bo by way of metaphor, spoken of as the giver (af) of that (that person's ) Emancipation. And one who has not followed the virtuous path laid down by Him, has to wander in the transmi gratory cycle; so this wandering or miserable state may be regarded as the result of or punishmenl for doviation from His good and auspicious moral advice. ) Ahol Shrutgyanam

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jIvanAmRtam viiryotkrssH| samutkarSAya vIryasya saMyamena vikAsinA / uciSThasva samunnatyai jIvanasya mahAzaya ! // 1 // jIvananI unnati mATe vikasvara saMyama dvArA vIryane khilava! vIryane wiarane yA! (1) *Growth of Vitality (1) Get up to increase or strengthen your vitality through firm restraint in order to highly elevate your life. bhavaprapaMco nanveSA duHkhadA mohavAsanA / amUDhazvara sarvatra dRDhasaMkalpa- jAgaraNa // 2 // duHkharUpa mAhavAsanA e ja saMsAra | bhavaprapaMca che, ene ja lIdhe bhavajamaNa che. jAgrat ane svasthamanA rahI sarvatra amUDhapaNe vihara. (2) (2) The worldly existence of soul together with its traogmigrations is due to painful infatuation or passions including attachment and aversion etc. (mAhavAsanA). Being wakeful and resolute, move everywhere, keeping yourself anaffected by illusory attachment. This is the author'. English rendering, Aho! Shrutgyanam

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[ 18 ]. jIvanAmRtam rakSitaM yena vIrya svaM yogyaM saMyamya mAnasam / sa mahat sukhamAmoti manodehavikAsatA je manane yogya prakAre saMyamanamAM rAkhI pitAnA vIcane saMbhALI rAkhe che te mAnasika ane zArIrika vikAsadvArA mahAna sukhano bhaktA bane che. (3) (3) He who has well preserved his vitality, having properly controlled his mind, attuins great happiness tbrough mental and physical development. anu brahma tapastena sarvAstIryanta ApadaH / matvA tat sumahad bhAgyaM nityaM rakSeH prayatnataH // 4 // brahmacarya e badhA tapamAM zreSTha tapa che. enAthI sarva ApadAo tarI javAya che. e mahAn vratane mahAn bhAgya samajI hamezAM yatnapUrvaka sAcavI rAkhavuM joIe. (4) (4) The row of celibacy (Brabmacharya) is the best among austerities, whereby all calamities would be tided over. Regard this vow & highly excellent luck and take care of it constantly and assiduously. cetaHzAntirdhiyo dIptirAtmanazca prasannatA / sampadyante vapuHsphUtirbrahmacaryasya pAlanAt // 5 // brahmacarya--pAlananA phalarUpe cittanI zAnti, buddhinI dIpti, AtmAnI pratti ( prasannatA) ane zarIranI smRtti meLavAya che. (5) (3) Mental quietude, intellectual brilliance, spiritual delight and pbysical agility result front adherence to the vow of Brahmacharya. Ahol Shrugyanam

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[ 12 ] jIvanAmRtam manuSyazcet sukhAkAMkSI samanaH sukhasampadaH / 'satataM sAvadhAnaH syAd brahmacaryasya pAlane // 6 // manuSyane je sukhanI AkAMkSA hoya (hAya ja) te teNe brahmacarya, je sukhasampattinuM mandira che tene rakSavAmAM-tenA samucita pAlanamAM satata sAvadha rahevuM joIe. (6) (6) If a person desires to be happy, he should remain persistently alert in proper observance of Brahmacharya, the abode of happiness. rUpasya bahirAkAraM jano dRSTvA vimuhyati / vairAgyameva saGgacchedantarbhAgaM tu cintayan // 7 // rUpane bAhya AkAra joI mANasa mohita thAya che, paNa tenA antabhaMganuM je cintana karAya te jarUra (te parathI) vairAgya ja thAya. (7) (3) A person at first sight becomes enamoured of the outer shape or form of beauty, but if he meditates upon the inger state thereof, he is sure to be deteched from it. dhaarmikodaartaa| anudAramanA na syAt paradharmAnuyAyini / siddhAntA mUlabhUtAstu sarvatrApi cakAsati // 8 // anyadharmanA anuyAyI tarapha anudAra na banIe. mUlabhUta siddhAntA te badhe upadezavAmAM AvyA che. [ dharmanA mULa siddhAnta te badhA dharmomAM varNavAyA che. ] ( 8 ) Ahol Shrutgyanam

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[ ] jIvanAta Religious Toteration (8) Do not be narrow-minded towards the followers of other religione. In every religion are described the game fundamental principles. dharmatattvaM na karmANi dharmo jIvana-zodhanam / / ataH sa sambhavatyeva vibhinneSvapi karmasu // 9 // karmakAMDa e dharmatatva nathI. e te dharmasAdhananAM bAhya sAdhanarUpa che. dharma to enI madadathI) jIvananuM zodhana karavuM e che, arthAt dharma jIvanazaidhanAM che. mATe, judI judI jAtanAM karmakAMDe kriyAkAMDa] heya tyAM paNa te [ dhamaMtava ] saMbhave ja. (9) (9) The ceremonial rituals which are performed for the purposes of Dharma, are not by themselves Dharma, but Dharme in its real significance is the act of purifying life with their aid. Hence it would be clear that Dharma is not confined to some special modes of rituals, but it may even exist among those who follow divers rites and ceremonies, nahi karmavizeSasya zreyAn dharmArthamAgrahaH / dharmapratiSThA saccitte, karmabhedo na bAdhakaH // 10 // dhane mATe koI cokakasa kriyAkAMDano Agraha rAkhave, pitAno Agraha bIjA upara lAda zreyaskara nathI. dharmanI pratiSThA kayAM che e samajavuM joIe. e che zuddha cittamAM-cittanI zuddhimAM, cittazodhananI sAdhanAmAM. pachI kriyAbhedane vAMdhArUpe kema lekhI zakAya? kriyAbhedathI dhAmikatAmAM vadhe na heya. (10) (10) It is not meet to be obstinate for some special modes of rites and ceremonies as the means of performing Dharma. Dbarms, in fact, lies in a state of unsullied mind or in the act of purifying mind. Hence differences in divers rituals cause no impediment, Ahol Shrutgyanam

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jIvanAtam dRSTimedAda pramAdAd vA na yo dhakriyA caret / manuSyasaMgatAM maitrImanaIn na sa tAvatA // 11 // o IhithI yA pramAdathI dharmanuM athavA sAmpradAyika vidhinu' Ayara, katA na hoya teo e kAraNe manuSyasulabha trIne agya karatA nathI, athaoNta, manuSyoe eka-bIjA sAthe je manuSyocita ziSTAcaraNa rAkhavAnuM che tene mATe teo apAtra banatA nathI. (11) (11) Those who abstain from performing religious rites on account of their different or reverse point of view or sluggishness, do not, for that reason, become undeserving of human sympathy. yaH karoti yathA nAma sa tathA pratipatsyate / na manuSyo manuSyeNa tyajenmAnupaviSTatAm // 12 // je jevuM karaze tevuM te pAmaze, paraMtu mANase mANasa sAthenI pitAnI manuSyaziSTatA mANasAI] na choDavI joIe. (12) (12) As he will 80w, so will he reap. So one should rot abandon the polite course of human courtesy to others. manobhedaM vidadhmazvejAtyantara-matAntaraH / na kutrApi bhavedaikyaM dvayorapi manuSyayoH // 13 / / ApaNe je bIjA sAthe tene jAtibheda ya matabhedane kAraNe mane bheda karIe te kayAMya paNa, be mANasamAM paNa, be sagA bhAIo ke mitromAM paNa ekya nahi thaI zake. (13) (13) If we aagume hostile attitude towards others owing to their being different in caste or religion (or thoughts ), then nowhere will be found unity-not even between any two men, Ahol Shrutgyanam

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[ 62 ] matabhede manobhedo nahi saujanyalakSaNam / saumanasyaM vipakSe'pi vivekicaritocitam // 14 // matabhedanA kAraNe manobheda karavA e saujanya na gaNAya. matabhinnatAvALA sAthe pazu saumanasya rAkhavu e ja vivekAcita AcaraNa che. (14) ( 14 ) It is not a sign of goodness to be adverse towards a holder of different views. The wise maintain their noble-mindedness even towards the opponent. Izvara-bhaktiH / prasIdati jagannAthe prasIdanti zriyo'khilAH / aprasanne punastasminnandhakAramayaM jagat jIvanAmRtam paramezvara prasanna thatAM badhI lakSmI prasanna thAya che, jyAre tenI aprasanna dazAmAM jagat andhakAramaya bane che. ( 15 ) sarvAM cintAmapAkRtya bhaktiyogaprayogataH / tameva jagadIzAnaM prasAdayitumarhasi // 15 // God-Worship (15) When the Lord of the universe is pleased with a person, all riches too are pleased with him; and on His being displeased, the world appears full of darkness (distress) to him. // 16 // tamAma cintAne dUra kara. tu' e parama prabhune prasanna karI zake che-bhaktiyognaa prayoge. (16 ) Aho! Shrutgyanam (16) Give up all your anxieties. You can please the Supreme by the practice of devotional worship of Him,

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jIvanAmRtam [13] anyasyArAdhane yadvava sadA bhavasi tatparaH / IzamArAdhayestadvat kiM hi nyUnaM tadA bhavet ? // 17 / / anyane ArAdhavAmAM tuM jema hamezAM tatpara rahe che, tema IzanA ArAdhanamAM je tatpara bane te zuM bAkI rahe ? (17) (17) If you propitiate the Divinity so much as you are ever keen to serve others, then how can there be any scarcity for you? samAzraya parAtmAnamanyasyAzrayaNaM vRthA / prArthito'sau samarthaste sarva duHkhaM haniSyati // 18 // bIjAno Asare mUkI de. e mahAna prabhune ja Azraya le. e samartha AtmA prAthita thatAM tArAM saghaLAM duone haNI nAMkhaze. (18) (18) Resort to the Supreme Being. To seek: shelter of others is to no purpose. The Almighty will destroy all your miseries, if prayed to by you. vismRtya paramezAnaM manuSyasya purastaya / spaSTIsyAnmatidaurbalyaM kiMkarIbhavataH sataH // 19 // paramAtmAne visarI jaI mANasanA kiMkara thavuM emAM cAkhuM tAruM matihomasya 2 thAya che. (18) (19) It displays your intellectual weakness that you besome engrossed in slavishly serving a man, having forgotten the Omnipotent, Aho! Shrutgyanam

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jiivn-prnnaalii| na pRthvyAM na jale nAmau na vAyau na namasyapi / prakAzate tu cAritre vimale paramezvara // 20 // paramezvara nathI pRthvImAM, nathI jaLamAM, nathI animAM, nathI vAyumAM ane nathI bhAzamA; parantu te // cha bhAsanA nirmaNa yAtrimA. (20) The mode of living (20) God does not shine out in earth, in water, in fire, in air or in sky; but He is to be found in character, pure and noble. jAyate parizuddhatvaM cAritrasya yathA yathA / tathA tathA paraMjyotiH paramAtmA prasIdati // 21 // jema jema cAritranI zuddhi sadhAya che, tema tema para jati paramAtmA prAya che. (21) (21) The more a person's character gets purified, the more the All-enlightened or Omniscient Lord is pleased with him vivekadRSTimAdhAya sdaacrnnsaadhne| sadA jIvanazodhAya prayatante sumedhasaH // 22 // jIvanadhana mATe vivekadRSTipUrvaka sadAcaraNasAdhanamAM sadA prayatnavAna rahevuM me 1 bha 61) che. (22) (22) Wise are they who with discriminatire judgment, always follow rules of good conduct, for the purification of life. Aho! Shrutgyanam

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jIvanAmRtam nindataH prati no ruSyet, na rajyet stuvataH prati / cetasA nirvikAreNa kuryAt karttavya sAdhanam nindA karanAra pratye ruSTa na thaIe ane vakhANunAra tarapha rAgI na thaIe. e prakAranA vikArAne cittamAMthI kADhI nAMkhI mANase ktavyasAdhanamAM ja nimagna rahevu joIe. ( 23 ) (23) Do not be angry with those who vility you, nor be attached to those who eulogise you. Keep off such impurities of mind and discharge your duties. mAnuSyakamidaM prAptaM zreSThaM nikhilajanmanAm / karttavya sAdhanAyaiva pramAdastatra nocitaH // 23 // || 24 || samagra dehadhArI jagamAM manuSyajIvana zreSTha jIvana che, ane te maLyu che yaMsAdhana mATe ja temAM pramAda karaveA ucita nathI. ( 24) da [ ] 24) You have acquired human birth, the best among all varieties of life, for the purpose of performing duties. It is not now befitting you to be sluggish. manuSyamAtre sauhArda prANimAtre dayAlutA / saMyamaH satyamakrodhaH sevA jIvanapaddhatiH // 21 mANasa mAtra sAthe sauhAda(sadbhAva), prANImAtra pratye dayAlutA, ane satya, sacama, akrodha tathA sevA e ja jIvananI praNAlI che-jIvavAnI rIta che. ( 25 ) Aho! Shrutgyanam (25) The real mode of living lies in these: good feeling to mankind, mercy to every creature, moral control, truthfulne#s, suppression of anger, and service.

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garimAna gati mA je prati thA | tathA tathA sa vAruM jIvanArA samayanu rAja || A prazasta-pavitra mArge mANasa jema jema pragati kare che, tema tema te jIvanane prakAza meLave che. (26) (26) This (the above-mentioned) is the good path, whereupon the more does one alsance, the more does one attain the light of life. etad vastuta Astikyametad dhArmikajIvanam / / abhAve'pIzvarAdInAM pratyayasya pratiSThiteH // 27 / / vastutaH A ja (gata glemAM batAvelI jIvanapaddhati) Astikya che ane A ja dhArmika jIvana che-IzvarAdiviSayaka zraddhAnI gerahAjarImAM paNa. (27) (27) This (the life of this sort) is, in reality, Astikya (theism) end this is the very religious life, in spite of the destitution of faith in God and others. patitaM mohayogena mohacchedAt samuddharet / tattvataH paramAtmAnamAtmAnaM sadvivekataH // 28 / / AtmA vAstavamAM paramAtmA che, paNa mehanA ge paDe che. vivekane prakAza thatAM mohanuM hanana-kArya saraLa thAya, ane e ja raste tenuM [ AtmAnuM ] uddharaNa thAya. vivekanA prakAza-baLe mehane chedI AtmAne uddhara. (28) (28) Every embodied soul is, in its real nature, the Perfect Being (God) endowed with infinite knowledge, power, bliss eto., the divine attributes of the soul. But alas, it has fallen down owing to infatuatiop or illusory attaobment. By destroying this Passion with the aid of the light of discrimination, emancipate it. Aho! Shrutgyanam

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praarthnaa| nidhistvamasi dInAnAM sudhA tvamasi romiNAm / nAthastvamasyanAthAnAM sukhaM tvamasi duHkhinAm // 29 // deva! tuM daridrone nidhi che, rogIonuM amRta che, anAne nAtha che bhane bhiyAmAnusuma che. ( 28 ) Request to God (29) Thou art the treasure to the poor; Thou art the nectar to the diseased; Thou art the shelter to the helpless; and Thou art the bliss to the miserable, nahi mucyeta duHkhebhyastvadAlambanavarjitaH / tvAmevaM jagadIzAnaM prapadye zaraNaM prabho! // 30 // prabhu! tArA Alambana vagara prANu duHkhomAMthI chUTI zakatuM nathI. tuM ja . :! 22 vIja chu. (30) 22 (39) One can not be relieved of miseries without resorting to Thee. I take refuge in Thee, the Lord of the world. Thou alone art my refuge. tvAM zrito'smi zubhAkAMkSI bhagavaMstvamasIzvaraH / mamAntastimiraM bhivA samujjvalaya mAnasam // 31 // zubhAkAMkSI huM tAre Azraye Avyo chuM. tuM Izvara (mahAsamartha ] che. prabhu! mArA antaranA timirane bhedI mArA cittane ajavALavA kRpA kara !(31) (31) Oh my Lord ! I, desirous of welfare, have resorted to Thee. Thou art omnipotent. Eradicate my inner darkness and enlighten my mind, Aho! Shrutgyanam

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[18] jIvanAmRtam prasIda jagadAdhAra ! dayAndhe ! paramezvara / / prArthaye bhUri bhUri tvAM jIvanAnandanAya me // 32 // he jagadAdhAra dayAsAgara bhagavAna ! prasanna thA! mArA jIvanamAM Anandamaya yota patharAya se mATe hu~tane 32 rI sa201 chu. ( 32) (32) Oh Supreme Lord, the saviour of the world and the ocean of mercy, be pleased with me. I very much entreat Thee to cheer my life. iti jIvanAmRtaM samAptam Aho! Shrutgyanam

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jIvana-hitam [ dvAtriMzikA-zlokasaMkhyA 32] The Salutary Instruction ( 1937-jUna mAse prakA Aho! Shrutgyanam

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Aho! Shrutgyanam

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prastAvanA A pustikAnuM prathama prakaraNa dharmanI sArvabhaumatA samajAve che, bIju, pragatinI dizAmAM prabaMdhana kare che ane trIju, karmabhUminA medAnamAM mUkI paDavAnI preraNA reDe che. viSaya saMkSipta paNa spaSTa che, ane sthaLa bahu TUMkuM che, eTale ahIM prastAvanAne avakAza maLavAnuM rahe te nahi. ema chatAM, dhamanI sArvabhaumatA para, ke je A pustikA prathama aMzane viSaya che, kaMIka vivecana, aucityanuM atikramaNa na thavA daIne je ahIM apAya te teTalA pUratuM paNa vAcana asaMgata ke aghaTita na thatAM upayata thaze, ane sAthe ja, prastAvanAnI rIta paNa jaLavAze ema vicAra AvyA, jenA pariNAme, vAcaka pustikAmAM praveza kare te agAu tene A prAratAvika avataraNa paNa maLI rahe che. aratu. e vAta khulI ja che ke manuSya mAtrane, prANI mAtrane sukha joIe che. e ja tenuM eka mAtra mukhya ane atima dhyeya che. enI prAptinI bhAvanAmAMthI dharmabhAvanA jAgati thaI che. duniyAnA sarva dharmo jagatane sukha ApavA mATe pitAnuM astitva batAvI rahyA che. dareka dharma tenI upAsanA karavAmAM sukhazAntine lAbha thavAnuM uddaghoSe che. Ama chatAM ApaNe spaSTa joI e chIe ke dharmanA jhaghaDAoe duniyAnuM vAtAvaraNa kevuM peLI mUkayuM che. vicAra karavAnI vAta che ke sukha-zAntinA udaro nakaLelA yA prasarelA dharma-mAgothI duniyAnI sukha-zAntimAM vadhAro thave joIe ke ghaTADo thave jaI e? eka saMsthAne je udeza hoya te eka saMsthAthI jeTale sadhAya, tenA karatAM te uddezavALI aneka saMsthAothI te vadhAre sadhAya e khulluM che. tyAre prazna e thAya che ke, sukha-zAntine pracAra karavA nIkaLelA dharmanA ATaATalA pAthI sukha-zAntine badale ATaluM kaleza-vAtAvaraNa kema? zAntipracArane badale ATale azAntipracAra kema? UMDuM tapAsatAM joI zakAze ke, sukhazAtinA pracAranI pavitra bhAvanA karatAM, yama- Ahol Shrutgyanam

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panthanI pAchaLa saMkucita sAMpradAyika vAtAvaraNa vadhAre phelAyeluM hoya che. enuM ja e pariNAma Ave che ke, sukha-zAntine sAco pracAra karavAnuM eka bAju rahI jAya che, ane sAMpradAyika saMkucita daSTine lIdhe majahabI vyAhamAM paDI jaI majahabI mahimAne vadhAravAnA kAmamAM kheMcI javAmAM Ave che. AvI sthiti jyAM pravartatI hoya, te dharmothI jagatane kharI sukha-zAnita sAMpaDavI azakaya che. AvI mane dazAvALA dharma ke saMpradAye jeTalA vadhAre saMkhyAmAM hoya, teTalI vadhAre, duniyAne, zAnita nahi, paNa azAnti sAMpaDe e khulluM che. lokomAM vAstavika jJAna-zikSaNa bahu ochuM che; ane dharmanA ThekedAra " bheLI prajAnI ajJAna dazAne geralAbha lai pitAnI jeThakamI sattAnA vibhavano bhogavaTe sAcavI rAkhavA te bhoLAone pitAnA saMpradAyanA sAMkaDA oraDA" mAM ja pUrI rAkhavAnA prayatna sevI rahyA hoya che. jagatamAM sudhArA jema paMDitae karyA che tema bagADI paNa temanAthI thayA che. thoDI ghaNu paMDitAInA baLa para potAnA "vADA nA mANasane ochabheLavI-hekAvIne temane temAM ne temAM ja goMdhI rAkhavAnI temanI madazA hoya che. eTale AvA "paMDita " yA dharmanA TekedAro " thI prajAnA AdhyAtmika vikAsanAM dvAra rUMdhAI jAya che. dharmanA TekedAra"nI AvI saMkucita manovRttio, vivekahIna sthiticusta manedazAe ane svArthapUrNa vAsanAo ja dharma-jagatamAM bakheDA vadhArI mUke che ane prajAmAM azAtine UkaLATa phelAve che. AnA pariNAme e bane che ke, bhAvanAvAdI varga uzkerAI jAya che. temane "dharmasaMsthA" tarapha cIDha caDe che ane temanAM UkaLI gayelAM mAnasa dharmane ja duniyAnI azAnti ane durgatinuM mULa samajavA lAge che. rUsamAM lenine kahyuM hatuM ke, "dharma lokone mATe aphINa samAna che. dharma dvArA manuSyasamAja para ghera AdhyAtmika atyAcAra thAya che ane aniSTa phelAya che. hinduonuM rAjya hatuM tyAre eka vakhate temaNe dharmanA jhanUnI nazAmAM bauddho para trAsa vartAvavAmAM majA bhogavI hatI. bauddhoe potAnA baLanA AvezamAM krUratA dhAraNa karI hatI auraMgajhebanA dharmajhanUne guru govindasiMhanA be sukumAra bALakone jIvatA ja dIvAlamAM caNI dIdhA hatA. sana 1555 mAM iMgleDanI zAsikA merI, je IsAI dharmanA purANa usUlane mAnavAvALI kethalika hatI, teNIe dharmajhanunanA ghora AvezamAM parivartanavAdI peTesTenTane dharmadrahI samajI luthara, rojarsa, pherAra, denamara, laeNTimara tathA riDale vagere mukhya mukhya proTesTenTa netAone dhagadhagatI AgamAM hemAvI Ahol Shrutgyanam

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kare dIdhA hatA. A te eka dizAmAtra che. dharmanA jhanUnI nazAe duniyAmAM je kALe kera vatAve che, je bhayaMkara atyAcAra calAvyA che tenuM jyAre jyAre smaraNa thaI Ave che tyAre hadayanI vedanA pharI pharI jAgarita thAya che. AvI jhanUnI nazAkhora asara je kaMI dharmamAM ceDI-ghaNI ghusavA pAme che, pachI te "dharma pavitra rahetA nathI ane jagatane lAbhakAraka nIvaDato nathI. AvI alabArInA kAraNe lekene "dharma" para tiraskAra chUTe che ane ApaNe sagI AMkhe joI rahyA chIe tema, Aje manuSyanAM hadaya dharma parathI khasatAM jAya che, khasI rahyAM che. tyAre, dharma e vAstavamAM zI vastu che? e prazna saheje Ubhe thAya che ane enA khulAsA para ja dhamanI upagitA paratve samajavAnuM rahe che. dharma e vastutaH hadayanI athavA jIvananI vastu che. kaI paNa: mANasane eka dhamamAM( saMpradAyamAM )thI bIjA dharma(saMpradAya )mAM pherave e eka vAta che, ane enA ja dharmamAM ene rahevA daI ene dharmanAM zuddha tane anugAmI banAvavo e bIjI vAta che. kaI paNa mANasa potAnA dharmamAM (saMpradAyamAM) rahI burAI ane pApane cheDe ane sadAcAranA mArge cAle te pitAnuM kalyANuM na sAdhI zake ? sAMpradAyika mehane vaza thai, bIjAone potapotAnA saMpradAyanA jhabA paherAvavAnuM kyAre vadhI paDe che tyAre prajAnA zAtimaya jIvana para azAntinAM vAdaLa gherAvA mAMDe che. dhyAnamAM levAnI jarUra che ke saMpradAyanA jhakhkhA paherAvyA vagara dine zA puNya patha para zuM nathI lAvI zakAte ? dAkhalA tarIke, kaI pArasI ke musalamAna bhAI pitAnA majahabamAM rahI pazuhatyAdi badIone cheDe ane ahiMsA, satya, saMyama, anukaMpA, popakAra ane sevAbhAvanA pavitra mArge cAle te te pitAnuM AtmakalyANa zuM nahi sAdhI zakaze? jarUra sAdhI zakaze. A sadAcaraNa mAsa, hindu hoya te tene musalamAno sAce "musalamAna' samaje ane A sadAcaraNa mANasa, musalamAna hoya te tene hinduo sA "hinda " samaje te dezamAM bhAIcArAnuM kevuM sarasa vAtAvaraNa patharAya ? ane dezanuM keTaluM bhaluM thAya ? dhamanI sAdhanA che sAcA mANUsa-kharA InsAna banavAmAM, badhA IzvaranA bALa che ema samajI badhA sAthe badhubhAva, mitrIbhAva keLava. vAmAM nahi ke dhAmika saMkucitatAnA Avezane vaza thaI arasaparasa Ahol Shrutgyanam

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98 TaTA-kheDA ke mArAmArI karavAmAM. majahabI unmatta jhanUna khATu' che, pApa che ane vaiyaktika tema ja sAmAjika hitanuM ghAtaka che e samajI javAnI bahu jarUra che. dharmAM arthAt sapradAye te satyane, mAnavadharmane zikhavAnI zALAe che. e zALAe paikI kAryanI andarathI pazu mAsa jo sadAcaraNune zikhe, vizvamaitrInA pAne paDhe teA te zALA ( majahema ) tene AzIrvAdarUpa che; ane ema na karatAM majahumanA dharmanA nAme kheATe ahaMkAra che ane ghamaMDa rAkhI jhaghaDA kare te e mUkhAcaraNa enA jIvananI adhArita karanAra che. kAI paNa majhahamane millo nahiM dharAvanAra mANusa pazu je satyavAdI ane sadAcaraNI haze te te sAce dharmI che; ane IzvaramAM na mAnavA vALA chatAM IzvaranA sadupadeza pramANe cAlatA hAvAthI izvara ene peAtAnA bhakta samaje che, athavA IzvaranI AjJA pramANe vartata hevAthI e Izvarabhakta che; ane paralekamAM na mAnatA hAya tame e peAtAnA sadAcaraNanA khaLe sArA paralAkane (sugatine) prApta kare che;jema paralekane na mAnanAra ( na mAnavA chatAM ) peAtAnAM duSkRtyane lIdhe rAkha paralekamAM jai paDe che tema. Ama dharmanA mULa mArga athavA dharmanuM asalI tattva duniyAbharane sAru eka ja che, jene sAdhavA mATe rIta-rivAjo ke kamakAMDA bhale nAmAM nekhAM hoya. e khAM hAvAthI dharma kai eka maTI e ke ethI adhika na thaI zake. sAdhya eka hovA chatAM ene sAdhavAmAM upayegI thanAra sAdhane aneka nathI hAtAM? tema dharmatattvane sAdhavA mAM madadabhUta bAhya kriyAkAMDa ane rotarivAja tathA vyavahAra nekhA nAkhA hAya, ethI dharma judA judA kema kahI zakAya ? sapradAya bhinna bhinna hAya, paNa dharma bhinna bhinna nathI. bhinna bhinna saMpradAyanI rItabhAta bhinna bhinna heAi zake (hAya ja), paNu enAthI sAdhavAnI je dharma vastu che te te eka ja che-samagra mAnavajAtine mATe, ane te, upara kahyuM tema, satya-sadAcaraNa ane te dvArA cittanuM vizuddhIkaraNa. peAtapeAtAnA sa MpradAyanAM kriyAkAMDa ane vidhividhAna cittanA vizeAdhana ane jIvanane sadAcaraNI banAvavA mATe che. A pariNAma lAve te e (vidhividhAna ane kriyAkAMDa) saphaLa, nahi te| niSphaLa. Ama sAdhya--sAdhananA vivekanI jIvananI vikAsakriyAmAM khUba jarUra che. Aho! Shrutgyanam

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Foreword "God sent His Singers upon earth With songs of sadness and of mirth, That they might touch the hearts of men And bring them back to heaven again. [Longfellow ]. >> Muni Maharaja Nyayavijayaji is one of the greatest of the Jaina monks,-he is a singer sent on earth by God, with a view that he might rouse the dozing and yawning society, which has been becoming a ghost of modern civilization, to a sense of duty and religion, by pouring down into its ears the sweet and holy tunes of music from the lyre of his nonsectarian religious preaching. Jivana-Hitam is one of the lustrous jewels presented by Muni Shri Nyayavijayaji to the public in general. The sweet Sanskrita verses composed by Munishri himself, have an inscrutable magic about them, which secretly guides us on to the path advantageous to our life's glorification. Who can ever forget the verses on the female-education and on Brahmacharya? As far as my personal experience goes, these verses have left on my youthful brain a permanent and lasting impression, which the dirt of modern civilization wil never be able to brush off. The westernizing modern society is right on the way to its decline. It is only through the wide circulation of such non-sectarian religious pre-ching that we may ever hope for its rise, through the misty atmosphere of this western civilization, unwit Aho! Shrutgyanam

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tingly and unwarrantedly trying to meet the East, which hag & glorious civilization and a luminous culture of its own. Highly inspiring indeed is this little book JivanaHitam; and I earnestly request all young men and women of India to go through and study it sincerely and conscientiously; and to learn by heart Eome of the magical persee, if possible. This little book will surely serve as a pocket-dictionary not of the words of language, but of the words of the right religion. I feel myself fortubate enough, to first come in contact, though accidently, with this great and good Jaina Muni, a few days ago. He is, though great and learned, social beyond measure with all. He has an absorbent personality about bim; and his ever laughing face charms both young and old, great and small. His motto in life seems to be, " Plain living and high thinking." Unfatho mable indeed is bis learning and marvellously inspiring indeed is bis preaching, which is perfectly non-sectarian, and which embraces in full measura all religions of the world. Before row, Munishri Nya yavijayaji had Lublished pany religious books, some among thero stand on as high an altar as do the BhagawadGeeta and the Rama-Gecia of the Hindus. I would like all persons and especially my young brethren of India to etuly the philosophy of ibis great Jaina Muni, becausi " Religion, if in heavenly Truth attired, Needs only to be seen to be admired," [Couper ]. Mohanlal B. Shab, B. A., Soni Falia, Kadod, (Di-t. Surat), 19 th May, '37. Ahol Shrutgyanam

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PREFACE Every one longs for happiness and strives one's best for it. People in the world, however appear unhappy. How is it that the world is miserable in spite of its efforts for happiness ? This question is very easy to be solved. It is evident that a desired object is inaccessible, or difficult to be attained, unle 88 proper means are secured. Desired objects require proper requisites to be fulfilled. If we wish for happiness, we should at first realize the way to its attainment. But it must be borne in mind that only realization or perception of means will not be sufficient. Nothing can be accomplished by means of knowledge only. Knowledge should be put into practice. Then and then ouly the desired object can be attained. If we compare our life to a vebicle, it wants indispensably the two wheels: knowledge and praotice. Then its progress is possible, not othar. wise. So we should, in short, understand that the key to succegg or rise lies in the co-operation of right knowledge and right conduct.. We should now know as to the above question that will-power, proper perseverance, honesty and good character-these requisites unfailingly lead to happinese. These are the only means upon which our happiness-true bappiness is de pendant. This is the very truth which is a redeemer of us, ia case We resort to it. It is the only way which leads us forward high and high; takes us in a regular Ahol Shrutgyanam

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OG manner to a high spirit, a higher path and the highest point, on reaching which a man becomes able enough to accomplish his supreme welfare, to attain the highest summit of spiritual elevation. In the three parts this brochure gives such advice as may be useful to all. In the first part is expla. ined the universality of Dharme which deserves to be attended to, especially during the time made turbulent by the quarrels of the religionists who con. sider their religions to be diverse and mutually opposite. Dharma, really speaking, is one and the eams in its real nature, and equally beneficial to the whole universe. Tbe ruling-systems of the diverse rulers or kings of diverse states may be diverse; but God is not 80, He is one (from an aspect* ), then how is it that His ruling or advice which is called Dharma, may be diverse ? This truth, I believe, being properly understood, all religious quarrels shall have to cease in the long run. In the scoond part, there is described in a aut-shell the importance of the first Ashrama (Brahmacharya Ashrama) which is the foundation of the remaining Ashramas, which is the source of joy * Let me here consider awhile from the aspect of Jainism: Though the emancipated souls endowed with infinite knowledge, infinite power and infinite bliss, who are innumerable, are all Gods, never-the-less they all, in the disembodied state, are so combined or merged mutually as do water and water or fight and light. From this point of view to call them as one (one God), is not objectionable. If we consider the case of the embodied omniscient who are entirely equal to the disembodi. ed souls in the manifestation of knowledge, power and purity, the souls of them are all pure and perfect alike. So, from this stand-point, if they also are called as one God. it too may be congruous. Ahol Shrutgyanam

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of life and which is the cause of elevation worldly As well as spiritual. And in the last part, is poured inspiration for the cause of social uplift. May the reader gain some impression from this booklet 1 May, 1937 Nyayavijaya Aho Shrugyanam

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kalyANanA mArga ( satkarma athavA sadAcaraNa) para vizvAsa enuM nAma samyaktva athavA samyagadarzana, e mArgane barAbara jANa e samyagajJAna, e mAga para cAlavuM e samyapha cAritra e traNene sahayoga e mokSamArga Ahol Shrutgyanam

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jIvana - hitam sArvadharmaH / duHkhasya mUlamajJAnaM tena muhyanti jantavaH / satsaMgataH sukhAkAMkSI samucchettuM tadarhati duHkhanu' mULa ajJAna che. ethI jIve mu jhAya che. jene sukhanI AkAMkSA che te satsa MgathI tene ( hu:-bhUsane ) acche hI zaThe che. 1 The Universal Religion (1) The source of misery is ignorance whereby living beings are infatuated or puzzled. One desirous of happiness can destroy it by virtue of the company of the good, 11 // 1 // AvazyakamupAsIta jJAnaM karttavya - gocaram / yad vinA sarvazAstrANAM niSphalA jJAnarAzayaH // 2 // kanya viSenuM jJAna e ja kharuM jJAna che. te prApta karavAnI jarura che. te vagara sa zAsrAnA meATA jJAna-DhaMga paNa nirarthaka che. 2 (2) One must necessarily obtain the essential knowledge as to what one's duty is. In the absence of such sort of knowledge the greatest erudition of all the scriptures is of no avail [all the beaps of knowledge are fruitless]. This is the author's English Rendering. Aho! Shrutgyanam

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jIvana-hitam [ 82] mumukSavo'pi vidvAMsaH sAmpradAyikadurgrahAt / kliSTacetaHparINAmIsanto gacchanti kApatham // 3 // mumukSu vidvAne paNa sAmpradAyika durAgrahamAM paDI jaI potAnI manovRttine kaSAya-kaluSita banAve che, ane pariNAme UMdhe raste caDI jAya che. (3) (3) Eren euch learned men who aspire to Emancipation or Salvation, blacken their wentality by reason of evil sectarian obstinaoy and consequently go astray. tamapAsya sadAlokarodhi-kAluSyakAriNam / jijJAsu-zAnta-madhyasthavRttinA bhAvyamAtmanA // 4 // sAmpradAyika durAgraha satyanA prakAzane AvanAra che tema ja manavRttine kaluSita banAvanAra che. tene dUra karI jijJAsu, zAnta ane madhyastha vRttinA banavuM joIe. (4) (4) One should be desirous of kuowledge (of truth), tranquil as well as impartial (free from evil obstinacy), baving kept off bigo try which obstructs true Light and brings on passionate blackness. tattvaM dharmasya suspaSTaM maitrIbhAvavikAsanam / paropakAranirmANa tathA saMyama-sAdhanam dharmanuM tatva te khulluM che, ane te maitrIbhAvanuM vikAsana, paropakArI vana ane saMcama-sAdhanA. (5) (5) It is very easy to know what Dharma in its real nature is. It is developing all-pervadivg love, doing acts beneficial to others and cultivating the virtue of self-control, Aho! Shrutyanam

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[ 81] jIvana-hitam itthaM dharmamupAsInA matAntaragatA api / na santaH kalahAyante dharmabhedanibandhanam A rIte dhamane upAsanAra sajajane game te sampradAyanA anuyAyI hevA chatAM, sampradAyabheda athavA dharmabhedanA kAraNe kalaha karatA nathI, anya sampradAyavALA sAthe virodhavRtti rAkhatA nathI. (6) (6) The wise who devoutly follow this aspect of religion, even though they are followers of diverse creeds, never quarrel over sectarian differences. aikarUpyaM na sarvatra karmakAMDeSu sambhavi / lamante tadvimede'pi zreyaH prazamavRttayaH // 7 // karmakAMDa (dhArmika kriyAkAMDa) badhe bhinna bhinna ja hoya, ekarUpa hoI zake ja nahi. jeo zamabhAvanA sAdhanamAM prayatamAna che, teone temanA kalyANasAdhanamAM temane kriyAbhera ADe Avato nathI. balake temanI bhinna rItanI paNa bhAvabhInI zubha kriyA temanA uddezyane-kalyANasAdhana vyApArane piSaka banI rahe che. (7) (7) It is not possible to have uniformity of ritualistic observances in all systems of religion. (They are bound to vary in different systems, nay, even in the different branches of the same system.) Tbe wise devoted to the subjugation of passions, obtain the spiritual welfare in spite of the performance of different rituals. sadvicAra-sadAcArau dharmaH satyaH sanAtanaH / sarva yadvayatirekeNa sAdhanaM syAdasAdhanam // 8 // satya-sanAtana dharma savicAra ane sadAcaraNa che. e kharuM tatva je vidyamAna na hoya te sAdhanavidhi sAdhanabhUta na rahe, sAdhananuM sAdhanabala lupta thaI jAya, sAdhana bAdhanarUpa banI jAya. (8) Ahol Shrutgyanam

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jIvana- hitam [ 84 (8) Sane thinking and right conduct is the true and eternal Dharma, without which all means to the desired end, lose their true character as such. dharmavartmani khalvatra kuto hiMsAdisambhavaH 1 kuto viSayalAmpaTyaM ? kuto'nyA'hita bhAvanA ! // 9 // A cAkhkhA dhamamAga che. emAM hiMsA vagere dvASAne te sa'bhavaDIya ja kayAMthI ? e ja pramANe, viSayalAMpaTya ane parApakArabhAvanA paNa ethI cheTAM ja hAya, (9) ? (9; Indeed, in this path of Dharma, whence can there be the possibility of injury ( Hins& ) and the like, of indulgence in worldly pleasures and of inclination to do harm to others? ahiMsA satyamasteyaM brahmacarya malobhatA / eSa dharmo jaganmAnyaH sArvabhaumaH satAM mataH o o || ahi'sA, satya, asteya, brahmaca ane nizitA e ziSTasammata jaganmAnya sArvabhauma ( sArvajanika) dhama che. (10) (10) Non-injury to living beings), truthfulness, non-stealing, celibacy and non-covetousness-these constitute Dharma, universally respected, applicable to all and approved of by all the saints. deza kvApi kule vApi kApi jAtau mate'pi ca / vattamAnaH pathAnena bhAvI kalyANa - bhAjanam !! ?? || kAi paNa deza, kAi paN kula, keI paNa jAti ane kAi paNa sapradAyanA mANusa A mAnA upAsaka banI zake che; ane e mArge vicarI e avazya kalyANubhAjana thavAne. (11) Aho! Shrutgyanam

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[8 ] jIvana:ditam (IIJA person, of whatever country, Face, caste and creed he may be, is sure to be the recipient of welfare, if he is advancing on the path of above-mentioned Dharma, prbodhnm| prajJaptA lokalAbhAya caturAzramapaddhatiH* / brahmacaryAzramastatra jIvanAdhAra AdimaH // 12 // lekakalyANa mATe cAra AzramanI paddhati batAvavAmAM AvI che. temAM prathama brahmacaryAzrama je jIvanane AdhAra che. (12) Awakening to Progress (12) The system of the four orders (Ashramas) is propounded for the good of the people. The first among them is Brahma. charyashrama-the order of Brahmacharya (celibacy) which is the prop of life. jIvanaM netumuccatvaM saMskArya prathamaM vayaH / tadAnihitasaMskArA dRDhamUlA bhavanti hi // 13 // jIvanane ucca banAvavA mATe pahelI ummarane saMskArita banAvavAnI jarUra che, kemake te vayamAM sthapAyelA saMskAre Dha-mUla bane che. (13) (13) To elevate life the first age must be cultured, as the impressions of culture then imparted, become firm and deep-rooted. brahmacArI gRhasthadha vAnaprastho'tha bhikSukaH / ityAzramAstu jainAnAmuttarottarazuddhitaH // -nAyA jinasena, purAla. AholShrutgyanam

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joSaka-zitam [86] durvRttiparihAreNa brahmacaryapurassaram / vidyAdhIti satAM saMge kuryAdAdima Azrame // 14 // prathama AzramamAM satsaMganA Azraya nIce sadAcaraNapUta vimala brahmacarya sAthe vidyAdhyayana karavAmAM Ave che. (14) (14) In the first order one should lead a good student life in the company of the good, observing celibacy and avoiding misconduct. zArIrIM mAnasIM zaktiM zaktimAdhyAtmikI tathA / nayedutkarSamuccena brahmacaryAzramaujasA // 15 // brahmacaryAzramanA ucca balazAlI vAtAvaraNamAM manuSya potAnI zArIrika, mAnasika ane AdhyAtmika zaktine khilavavI joIe. (15) (15) In the first order of life, one should elevate one's physical, mental and spiritual powers under the high influence of the exalted atmosphere of the order. valavahasampannA dRddhnirbhymaansaaH| tejasvinaH sphuratprajJA asmAjAyanta AzramAt // 13 // A AzramamAMthI balavadehasampanna, daDha-nirbhaya-manadhAraka, tejasvI ane prajJAzAlI vyaktie taiyAra thAya che. (16) (16) By the regular observance of the rules of this order, people become physically strong, mentally firm and fearless, morally and physically bright and intellectually brilliant, Aho! Shrutgyanam

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[7] mokmaNa sarvamaMgalasampannaH sarvakalyANakAraNam / sarvonnatInAmAdhAro brahmacaryAzramo mataH // 17 // vizeSa A Azramane sarvamaMgalamrapatra, sarvakalyANakAraka ane sarva SatinA AdhA235 4Ave che. (17) (17) This order (Brahmacharyashrama) is described as endowed with all auspiciousness, and as the source of all blessings and of all progrees. Azramo'yaM mahAn yena yathAvata paripAlitaH / mahAdurgavijetA'pi tena khalvadharIkRtaH // 18 // A mahAna AzramanuM jeNe barAbara pAlana karyuM che te kharekhara mahAna durganA vijetAthI paNa caDhiyAto vijetA che. (18) (18) He who has properly observed this great order, has undoubtedly surpassed even a conqueror of a great fort. vidyA-zikSaNa-zaktInAM kanyAsvapi vikAsanam / paramAvazyakaM puMcad bhAvinyastA hi mAtaraH // 19 // jJAna-zikSaNa ane zakti jema puruSomAM, tema kanyAomAM paNa vikasAvavAnI jarUra che, kemake teo bhaviSyanI mAtAo che. (19) (19) It is highly necessary to spread education, culture and power even among girls as among boys, since they are to be future mothers. Aho! Shrutgyanam

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jIvana-hisam jJAna-zikSaLa-sampannA- muzISThAtA mahArAyA | Aruhya gRhiNIsthAnaM dyotayanti gRhAMgaNam jJAnazikSaNasampanna ane zIlasaundaryazAlI evI e gRhiNI-pada para ArUDha thAya che, tyAre kharekhara dIpAve che. (20) feat mAtaro dAtuM zikSaNaM nijasantateH / prabhavantyAdhikatvena zikSakebhyaH zatAdapi || 20 || (20) Properly educated, well-trained, well-mannered and noble-minded-they illuminate home when they attain the status of house-wives, [ 4 ] 88 mahAzayAe jayAre peAtAnA gRhAMgaNane || 22 || AvI mAtAe peAtAnI satine zikSaNa ApavAmAM se| zikSake karatAM paNa vadhu samatha nIvaDe che. ( 21 ) (21) Such mothers can train their children far better than even a hundred teachers. IdRzAM yuvakAnAM ca yuvatInAM ca tejasA / ujjvalasya samAjasya kiM brUmo'bhyudayazriyam ? || 22 // Aho! Shrutgyanam AvA yuvake ane AvI yutionA tejathI je samAja ujavala che tenA abhyudayanuM-ujjavala bhaviSyanuM zuM kahevuM ? (22) (22) What to talk of the rise of the society that glitters by the lustre of such young men and young women ?

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jIva-hitam uttiSThadhvamaye ! dhIrAH ! nidrAmutsArya satvaram / adhogatimukhIM jAti samuddharnu prayatnataH // 23 // o! dhIre ! nidrAne uDAva! jadI UThe! ane adhogati tarapha ghasaDAtI jatI prajAnA uddhAra mATe balavA prayatno sAthe bahAra Ave ! (23) (23) On firm-minded men, do get up, promptly driving away your sluggishness, to uplift, with all your efforts, the society sobich is drifting towards degradation. prernnaa| brahmadaMDaM gRhItvocairbahirAgaccha ! karmaNe / Andolaya ! prajA supta-pramattA AtmanAdataH // 24 // o ! vIra brA-daMDane UMce uThAvIne bahAra Ava! karmakSetramAM Utara ! ane supa-pramatta prajAmAM tArA antarnAdathI Andolana macAva ! (24) Inspiration (24) Having lifted high the banner of Brahmacharya, come out for work, and move the people sleeping and slothful, by your roaring emanating from the soul. lokaprasAdanaM satya-bhASaNaM ca virodhinI / AhutyApi yazovAdaM satyaM sarvatra ghoSaya // 25 // lokone khuza rAkhavA ane sAcuM kahevuM e be nahi bane. tArI yazakItinA bhege paNa badhe satyanI ghoSaNA kara ! (25) (25) To please the people and to speak the truth are mutually antagonistic. Proclaim the truth everywhere even at the sacrifice of your renown. 12 Aho! Shrutgyanam

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[ 0 ] na metavyaM na bhetavyamayi / lokApavAdataH / tuSya matvA tamArArTi kaTukauSadhapAyane e ! bahAdura ! leAkanindAthI Dara nahi ! leAkeAnI nindAne ema samaja ke kaDavu' auSadha pIvarAvatAM tee rADa nAMkhI rahyA che, athavAH ema samaja ke loko kaDavuM auSadha pIne nindArUpI AkArI karI rahyA che; ; ane ema samajI santASa rAkha. (ane zuddha vRttithI temanA bhalA mATe sevAkArya ajAvate jA !) (26) samAgato'si mAnuSyaM zikSito'si sudhIrasi / vijAnIhi svakarttavyaM bhuJjate pazavo'pi hi nIcAcAr (28) Oh good one ! do not be afraid of the public scanda}. Keep yourself contented, taking it to be a cry of the people who are being administered a bitter medicine. | 26 | kSIyamANamavekSasva samAjaM dharma- mandiram / AvazyakaM ca karttavyaM tava tatra vizvAsya ! tu mAnavIya jIvanabhUmi para AvyA che, tu zikSita che, samajI che. tAruM katta nya samaja | bhAga te pazuo paNa bhAgave che. (27) // 27 // (7) You have come into human life ! You are eultured ! You axe wise ! Understand what your duty is. Even animals do eating, drlnking eto. Aho! Shrutgyanam || 8 || samAja SanuM mandira che. enI kSIyamANu dazA tarapha najara kara ! ane enA saMbaMdhamAM tArI pharaja zuM che, tAruM' kantavya zuM che enA vicAra kara ! (28) (28) Look and you will find that the society, the temple of Dharma, is being decayed; so think over what your essentiol duty is with reepect to it.

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jIvana-hitam [11] kimarthamavatIrNo'si ? jIvanAtha vicintaya ! pAmara-kSullakArtheSu jIvanaM mAjhyApaya ! // 29 // tuM ahIM zA mATe avataryo che. khyAla kara ! jIvanane artha vicAra spAmara pravRttiomAM,phullaka bAbatamAM tArA jIvanane ragadeLa mAM! (29) (29) Where-for are you born here ? Think over the purpose of life 1 Do not waste your valuable life in trifling and mean matters, uttiSThottiSTha ! nirbhIkA sphAraya ! sphAra-pauruSam / sevAdharma mahIyAMsa samAcara ! samullasan // 30 // bhayane khaMkherI nAMkha! ane eka vIrane chAje tema UTha! ane tArA mahAna puruSArthane prasarAva! sevA je zreSTha dharma che tene ullasita hRdayathI bajAva! (30) (30) Get up fearless ! Expand your manly power or valour! To be serviceable to others (the poor, the needy, the diseased, the wiserable) is the greatest Dharma [dharma] which perform zaalously. kolAhalena mahatA bhavitavyameva krAntiyadA bhavati khalvabhitaH prajAnAm / utthAnabIjakramiheva niviSTamAsAmutpIDanena hi vinA prasavo'pi na syAt // 31 // prajAmAM jyAre krAnti prasare, tyAre kolAhala thAya ja. emAM ja enA utthAnanuM bIja rahyuM che. pIDana vagara te prasava paNa kayAM thAya che? (31) (31) When revolutionary ideas take boli of the people from all sides, a great hue and cry is sure to be raised. And in this very disturbance th:re lies the seed of their social uplift. Assuredly there cannot be birth without pangs. Aho! Shrutgyanam

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mocana-ritam apAsya cetomalamuttamAzayaH sahiSNu-dhIraH zuciseSako bhavan / samAjamArohayituM samunnateH pathaM nijaM yogamanalpamarpaya! manane mela dUra karI, uttama AzayathI sahiSNu ane zairyavAna e zuddha sevaka (janasevaka) banI samAjane unnatinA patha para caDhAvavAnA kAryasAdhanamAM taare| yogya hisso mA5 (32) (32) With a high ideal in view and having removed impurities of mind, be a social servant public-spirited, forbearing and determined, and contribute your proper quota in the task of advuacing the society along the path of elevation. OOOOOOONORooncoconomcoomOOKIPROC000000639 | pani 10 -mA / iti jIvana-hitaM samAptam Bcccccccwwre onecroccomcotooryaccoCOLOR SERE Aho! Shrutgyanam

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jIvanabhUmiH [ dvAtriMzikA-~-zlokasaMkhyA 32 ] ( The Ground of Life ) 1941-julAi-mAse prakAzitapUrvA / - Ahol Shrutgyanam

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Aho! Shrutgyanam

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PREFACE Muni Mabaraja Ngayavijayaji is one of the greatest of the Jaina Monks of versatile genius. I have had the good fortune of coming in close touch with this great and noble personage and all the time I have been much impressed by his soholarship. He has written mueb on different phases of life in Sanskrita-a dead language, thus keeping the language alive. Munishree has mastery over Sanskrita language, His sanskrita verses are simple but dignified. The smooth and unchecked flow of language will certainly fascinate the readers. In this brochure viz. Jeevang-Bhumi' of 32 verses, Mabaraja Shree points out that happiness does consist in the power of somen, coupled with discrimination. He exhorts man to bridle his mind, speech and actions, and to keep himself away from malpractices. He impetuously shows that man must observe celibacy which is the soul of his development, mental as well as pbysical. And even after entering into the second order of a householder from that of & Brahmacbarin, he must increase the proportion of celibacy as much as he cav, nourishing the idea of control, He should firmly remember that the elevation of life consists in being greedy in the acquisition of the vow of celibacy, without the proper observance of which he will ever be rotting in the weltering This tract ( Fian-21#) ia translated into English by Gunavantray Pratapardy Rindani B. A., Assistant Master, High Schoci, Kbambbalia ( Kathiawar ). Aho! Shrutyanam

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96 pool of misery. He should rise head and shoulders above his passions and should not be allured by such veritable foes. He writes in his ' ajjhattatattAloma' ( adhyAtmatasvAloka ): "He who is the conqueror of his mind is the conqueror of the world (fgame ). They are quite successful who have manifested the high flame of calm equality in the terrible wild forest of passions." The riches of the world roll at the feet of that person who has well preserved at. Veerya, when preserved, serves as a masterkey to open the realms of Divine Bliss and to obtain all sorts of higher achievements in life. Servitude to senses is the sure way to degradation. Therefore in this booklet Muni Maharaja lays down golden rules for attaining perfect bliss for youths who are easily led astray by the wild and venomous passions. Muni Shree has touched the right chord by advising the students to get over the miseries of mundane life and attain health, strength, peace of mind, endurance, bravery, material progress, psychic advancement, clear brain, gigantic will-power, bold understanding, retentive memory, abundant energy and power to face difficulties in daily battle of life through the preservation of Veerya. 88 To conclude, this little book will surely serve a fountain of inspiration to all. I earnestly request all young men & women to go through this book conscientiously. Lastly, I have to express my gratitude to Muni Shree Nyayavijayaji for his kindness in entrusting me with the work of translating this important work in English. } Khambballa (Kathiawar), July, 1941. G. P. Rindani B. A. Sans. Teacher, G V. J. HighSchool, Khambhalla Aho! Shrutgyanam

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jIvana-bhUmiH pUrNapAvitryacAritrAn namaskRtya mahAtmanaH / kizcidatra samAcakSe sukhaupayikagocaram // 1 // pUrNa pavitra cAritradhAraka mahAtmAone namarakAra karI sukhanI prAptinA upAya viSe kaMIka atra kahIza. 1 (1) Having bowed to high-souled ones possessed of the perfect purity of conduct, I here briefly relate about the way to happiness. AkAMkSati sukhaM sarvastadarthaM ca prayasyati / paraM tadasti kutreti vijJAtavyaM sumedhasA // 2 // badhA sukhane cAhe che ane te mATe prayAsa kare che, paNa te zemAM che e sujJoe samajavuM joIe. 2 (2) All long for happiness and strive to secure it; but the wise must find out wherein it lies. na tadasti dhane haye'laMkAre'rthe paratra vA / parantu mana evAsti sthAnakaM tasya vAstavam // 3 // te dhanamAM nathI, havelImAM nathI, AbhUSaNomAM nathI ane evI bIjI koI cIjamAM nathI, paNa tenuM kharuM sthAna mana che. 3 (3) It lies neither in riches, nor in mansions, por in orng. ments, nor in such other things; but its real dwelling is mind. 13 Aho! Shrutgyanam

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[ 18 ] manaHprasAda evAsti sukhaM sarvAnubhautikam / na hi sAdhanavaipulye'pyanyathA tadavApyate sukhacittanI prasannatAmAM che, e badhAne anubhavasiddha che. anyathA (cittamAM ne majA na heAya te ) sAdhanasAmagrI meTA pramANumAM hoya chatAM te pamAtuM nathI. 4 bahusAdhanasampannA dhanavanto'pi duHkhinaH / prakaTaM paridRzyante duHsaMskAreNa cetasA kAvanamUrrAmaH (4) lt lies in the cheerfulness of mind, as is experienced by all; it cannot be had otherwise even from the plentiful varieties of means. || * || vikalpAssturamarSyAlu calaM tRSNak ca mAnasam / mUlaM samagraduHkhAnAM sapatrAkurute janam bahu sAdhanasampanna dhanavAne paNuM temanA mAnasika duHsArAne lIdhe duHkhI rahe che duHkhI dekhAya che. 5 || | (5) Even the rich, though possessed ofmultifarious means, appear to be unhappy owing to their evil propensities of mind. Aho! Shrutgyanam / / / vikalpAnA cakaDALe caDatu, IrSyAmAM maLatu ane tRSNAmAM tacutu' evuM caMcala mana badhAM du:khe,nu mUla che ane te mAjIsane pIDe che. 6 (6) Mind, being fiel., tossed by the confliot of thoughts, burnt with envy and led away by desires is the root of all miseries and proves to be a tormenter of human or living beings.

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gIra-mUri vikalpajAlamAvezya bhIrukIbhUya tRSNayA / kuhanatvaprakRtyA ca jvalatyantarjanaH sadA // 7 // vikalpanAM jALAM pitAnI andara ghusethe rAkhIne ane bahIkaNa banIne, tema ja taNAtura ane IrSAlu prakRtine lIdhe mANasa hamezAM aMtaHkaraNamAM baLate rahe che. cha (7) Men remain always uneasy at beurt owing to their indulging in conflictiog thougbts and cherishing timidity, and ca Account of their envious and ever-longing disposition. antareNa manaHzodhaM bAhyasAdhanasampadaH / na manuSyaM sukhIkartumalamalpetarA api || 8 | cittane sudhAryA vagara mANasa game teTalA pracura dhanathI paNa, game teTalAM anukUla sAdhanethI paNa sukhI thaI zakatuM nathI. 8 (8) Without purgiag the mind of its impurities a man cannot attain to happiness in spite of affluencz and multiplicity of means. dUrIkRtya manodoSAn yana saMskriyate sma tat / sukhAyate sa ni:svo'pi saharSazramakarmaNA // 9 // jeNe mana deze dUra karI enuM saMskAritva sAdhyuM che, te mANasa nidhana hAlatamAM paNa sukhI che, saharSa jAtamahenata karI sukhI rahe che. 9 (9) The man, who having removed his mental defects has attained its purity, though poor, is happy through self-exertion indulged in with pleasure. Ahol Shrutgyanam

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[100 ] vivekacakSuSo vIryazAlinaH zramajIvinaH / nirdhanasyApi yata saukhyaM na tad rAjJo'pyanIdRzaH // 10 // garIba zramajIvI paNa jo vI`sampanna hoya ane sAthe ja vivekI hAya, te e jevA sukhI che, evA sukhI rAjA ( je evA nathI te ) paNa nathI. 10 jIvana-bhUmiH (10) Even a self-exerting poor man, if possessed of vigour coupled with discreetness, is much happier than a king (not equally so). asAre'pIha saMsAre khyAte saMklezasAgare / pratyakSa sukhamAkAMkSed yadi svarga svasannidhau amUlyatatvabhUtasya kuryAd bIjasya rakSaNam / manaprasAdamUlaM hi tad vivekasahAyakam ||12|| ( yugmam ) // 11 // A asAra ane du:khasAgara kahevAtA saMsAramAM paNa mANasa peAtAnI samIpamAM pratyakSa sukhavALu svaga ne savA cAhatA hoya te teNe amUlya tattvabhUta vIyanuM rakSaNa karavuM joIe. e ja vivekasampanna haiAtAM mAnasika prasAdanu mUla che. 11-12 bIryaRddho mahAbhAgo vivekena vikAsinA / prasAdasubhagaM ceto labhate devadurlabham ( 11-12 ) Even in this insipid world ( Samsara ) which is described as an ocean of miseries, a man if he wishes to create a blissful paradise for him just here, should preserve his invaluable fountain of vitality which is the very source of mental happiness when associated with discretion. Aho! Shrutgyanam // 13 //

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govA-jUnika [22] viyatraddhivALo mahAbhAga vivekavikAsanA baLe mana pasAdanuM devadulabha saubhAgya prApta kare che.13 (13) That fortunate being-the fountain of vigour-attaitis, by the force of prudence, the great happiness of mental cheer. fulness or serenity bardly enjoyed by gods. prasannahRdayo lokampRNavAgAryavartanaH / vivekojjvalavIryeNa nirmito bhAgyavAn sustI // 14 // vivekabhUSita vIrya mANasane prasanna-hRdaya, lekane prIti Upaje evI vANIne prastA ane Arya vartanavALo banAvI sukhI banAve che, ane sAthe ja bhAgyavAna paNa banAve che. 14 ( 14 ) Vitality enriched with discrimination renders a man cheerful, sweet-speaking and well-behaved and hence happy, and fortunate as well. vIryasya nirbalIbhAve bhavenmastiSkamasthiram / vikalpavIcisambAdha AzukopopatApatA // 15 // sAzaMkatvamasambaddhadhAraNA bhykmprtaa| vicArA'sthiratA tUrNistRptirasahiSNutA kALAntaH zAntiA saMje 4 nA. samutpadyedRzo rogAH pariktiznanti mAnuSam // 17 // (trivi ) viryanI nirbala dazAmAM mastiSkanI hAlata DAmADola bane che, vikalapanA AkramaNakArI taraMgothI mana pIDAyaluM rahe che, vAtavAtamAM krodha ane santA5 bhabhUkI UThe che, citta vahemI, zaMkAzIla ane sandigdha banyuM rahe che, meLa Ahol Shrugyanam

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[ 202] zIyana-mUtiH vagaranI dhAraNA ane kalpanA jAgyA kare che, mIka ane phyuDaTa hAjara ja hAya che, vicAranI sthiratA rahetI nathI, prakRti utAvaLI anI jAya che, svabhAva cIDiye anI jAya che, tRpti maLatI nathI, sahanazIlatA haiAtI nathI, mana upara akAraNa udvega rahe che, ane sAkhatamAM ke ekAntamAM kayAMya zAnti zeAdhI maLatI nathI. vIyanA kaccaraghANa vALavAnA pariNAme AvA rAgo utpanna thai mANusane duHkhI khanAve che.15-17 and ( 15-17 ) The lowness of vitality causes the brain to waver, upsets the mind by confusing the thoughts, causes anger affliction to burst forth, renders the mind suspicious, dubious and doubtful, gives rise to disorderly fancies and whims, engen. ders fear and fright, disturbs the steadiness of thoughts, renders the nature rash and peevish, drives away satisfaction, banishes endurance, causes a vague uneasiness of the heart and the man secures no peace of mind either in society or in seclusion. The useless waste of vitality ultimately begets such diseases and makes the man miserable. itthaM duHkhAyate dIno hatajIvanazaktikaH / sukhasAdhanayogespi svajane vatsale'pi ca 5 68 { Ama, peAtAnI jIvanazakti jeNe haNI nAMkhI che eve mANasa sukhanAM sAdhanA hovA chatAM ane kauTumika vAtsalya vacce rahevA chatAM dIna rahe che ane duHkhI jIvana jIve che. 18 ( 18 ) The man who has wated his vitality, is poor snd leads a miserable life though possessed of other means of happiness and bred up in the midst of family love. Arabhya zaizavAdeva prajAstAdRk suzikSaNa: / saMskAryA yad bhavet tAsAM jIvanajyotirudgami // 19 // Aho! Shrutgyanam

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-~ bAla avasthAthI ja prajAmAM evuM sAruM zikSaNa reDAvuM joIe, evA saMskAra naMkhAvA joIe ke temanI jIvana jyota uttarottara vikAsagAmI bane. 19 ( 19 ) From the very childhood children must be instructed and imbued with such notions that their life muy prograssively advance along the path to elevation. vIryahAniparINAmAn jAtAn dRSTvA'pi mAnavaH / yateta rakSituM taccet svasti tasmai tadAdyapi // 20 // vIryahAnithI udbhavelAM spaSTa pariNAme joyA pachI paNa mANasa vIryarakSaNamAM jo sAvadha bane, te tyArathI paNa tenuM bhaluM che, tyAra thI paNa tenuM kuzala che. ("jAgyA tyAMthI savAra.") 20 ( 20 ) If a man, even after experiencing the evil effects of the waste of vitality, strives to be particular in the preservation of bis vigour, he does reap the benefits thereof even from that time. It is never too late to mend.') zukrarakSI pratIyAt svaM bhAgyaM vidadhataM nijam / dravyarUpamupAntamullasantaM punarhadi // 21 // zukarakSaka mANasane ema lAgyA vinA nahi rahe ke jANe e pote potAnuM bhAgya ghaDI rahyo che ane prazasta dravyanuM upArjana karI rahyo che, tema ja e pitAne hRdayamAM ullAsa pAmato jaze. 21 (21) The man who preserves his vitality cannot help feeling that he bimself is moulding his own fortune and is boarding up the most precious thiog or great wealth; and he will be conscious of self-satisfaction and mental joy. Aho! Shrugyanam

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[ 204 ] retorakSAbalAt tasya bhIrukatvaM hasiSyati / nandiSyati ca manvAnaH svamADhyaM taddhanena saH jhIlana-niH vIya rakSAnA baLathI vhIkaNunu khvIkaNapaNuM dUra thaze, (himmata ane joza enAmAM pedA thaze,) ane e prakAranA (trIya rUpI) dhanavaDe peAtAne dhanADhya mAnatA mANusa AnandI jIvana gujAraze. 22 vidan mAnmathamAnandaM kSaNamAtrakamalpakam / tathA glapakamArogya - cetasoH sacvahAnita: // 22 / / ( 22 ) By virtue of his manly vigour & timid man will be purged of his timidity, and, feeling himself rich on that score, will lead a cheerful and joyous life. // 23 !! dhAvat taM prati rundhIta mano buddhayA balena ca / dRSTyunmeSArpitastheyo'nubhavet tana duSkaram ||24|| (yugmam) Aho! Shrutgyanam kAmAnanda kSaNamAtranA che ane alpa che, tema ja sattvaghAtaka hoI ArAgya ane citta bannene hAnikAraka che. Ama samajI sujJe te tarapha doDatA peAtAnA manane DahApaNa ane dhairyAMthI rAkavu joIe. dRSTivikAsanA maLe jeNe mAsika sthaya meLavyuM che te samajanane A kAma duSkara nahi jaNNAya. 23-24 ( 28-24 ) The pleasure arising from carnal passions is seanty and short-lived, and being ths destroyer of manlines is detri mental to health and mind. With such notions the wise man should curb his mind running after such pleasure, with patience and prudence. The right-thinking person who has obtained his mental steadiness by the force of his developed understanding, will not find this an uphill task.

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bIvanabhUmiH balaM saMrakSya yoktavyaM yogyeSu zrama-karmasu / evaM hi tasya rakSA syAd, naiSkarmya tvasukhAvaham // 25 // viyane sAcavI tene yogya parizramanAM kAryomAM vAparavuM joIe. ema karavAthI ja tenuM rakSaNa thaI zake. akarmayatA, niSkriyatA, ALasupaNuM to duHkhAvaha che. (manane cakaDoLe caDAve che, kharAba uSNatAne janmAve che, vicArane bagADe che. ) 25 ( 25 ) Vigour, well preserved, should be rightly used in proper works of labour; thus only can it be preserved and augmented. Inertness, inactivity or idleness is baneful. ( It leads the mind astray, generates unwholesome heat and pollutes thoughts. ) saMrakSyamANavIryopayogaH satkarmagocaraH / adhikaM balamASace vIryapuSTayupakArakA || 6 || sacavAtA vIryane satkarmomAM, samucita zrama-kAryomAM karAto vyaya ( upayoga) balavardhaka bane che, kemake e rItane vapaga vaya puSTimAM upakAraka thAya che. (akarmayatAthI, ALasu jIvanathI vIryanuM ghaTTapaNuM pigaLe che, jayAre karmazIla (udhamaparAyaNa) rahevAthI te vadhu majabUta bane che. 26 ( 26 ) The right use of well-preserved vitality in proper activities tends to the growth of strength, for such a course leads to the nourishment of vitality. (Inactivity spoils the stream of vigour, while activity strengthens it. ) yathA yathA pauruSasya rakSA cintana-dhairyataH / tathA tathA syAt *kArmatvaM prasAdazca tathA tathA // 27 // ke "mazInara zarmA 14 Aho! Shrugyanam

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zAmUri jIvanazaktinuM suvicAra ane dhairyathI jema jema rakSaNa karAya che, tema tema kamazIla (udyamarasika) thavAya che, ane tema tema manaHprasAda (mAnasika prasannatA) sAMpaDe che. ra7 ( 27 ) The more & man preserves bis vitality by prudence and patience, the more energetic pwer and tranquility or Berenity he acquires. api nUtanatAruNyA raMsyante yAvadalpakam / dehaM saMrakSya bhAkSyante tAvadeva sukhaM bahu // 28 // navayuvAne paNa jeTaluM ochuM ramaze (kAmabhUmi para , teTalA vadhAre sukhI thaze-potAnA zarIrane saMrakSIne. 28 ( 28 ) The less the youth play on the ground of pafsion, the happier they become by reason of the protection of their body duHsaMskAraM mano'mitrA sRjannudvegasantatim / susaMskAraM mano mitraM vadantaHprasAda-zam // 29 / / dusaMskArI mana e zatru che, je, mANasane udveganI paraMparAmAM paTakyA kare che, jyAre susaMskArI mana AtmaprasAdanA sukhane bakSanAra mitra che. 29 ( 89 ) An ill-tempered mind is one's enemy by begetting the offspring of uueasiness, while & well-tempered mind is one's friend by begetting the pleasure of self-satisfaction. na zrImantaM tadIyA zrIna vidvAMsaM sarasvatI / prasAdayitumIzIta hatavIrya viSAdinam Ahol Shrutyanam

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jIvanabhUmiH loE je zrImAna ke je vidvAna hatavIya che. ane aMtaeva viSNu sthitimAM rahe che tene-te zrImAne tenI lakSmI ane te vidvAnane tenI sarasvatI ( vidyA ) Ananda ApI zake tema nathI, sukhI karavA samartha nathI. ( jyAM zarIranA 'rAjA' rahesAi gaye! hAya tyAM sukha karyAMthI maLe ? tyAM dhananA DhagalAmAM paNa zuM sukha hAtha ? ane potAnI paDitAi ke presarImAMthI paNa zuM sukha Tapake?) 30 ( 30 ) The wealth of the wealthy or the learning of the learned, who are imbecile and consequently disconsolate, cannot give pleasure to either. vIrya jIvanasarvasvaM tadrakSAyai pravatsryati / yAvaczIghraM janastAvajjIvanAnanda meSyati vIya jIvananuM sarvIsva che, tene saMbhALI rAkhavA mAzusa jeTale jaladI tatpara thaze, teTalA sukhI thaze-teTale jIvanane Ananda tene maLaze. ( tene saMbhALI rAkhavA mATe kusa`ga ane mehaka saMyeAgathI cheTA rahevAnuM dhyAnamAM rAkhavu joIe, AhAra-vihAranu' au{catya paNa jALavavu joie ane khurA vicArAne manamAM pesavA na devA joie. viveka ane nizcalakhala haze te madhu pUra paDaze. 31. (31) Vigour is the essence of life. The sooner A man is ready to preserve it, the happier he becomes to enjoy the lease of life. svavIyarakSAM savivekasaMgAM 5 32 || samAzritaM nAma manaHprasAdam / spaSTaM sukhaM yaH pariveda bhoktuM sajJaH kRtArthaH subhagaMbhaviSNuH Aho! Shrutgyanam // 2 // manaHprasAda (mAnasika prasannatA ) e ja sukha che. e viveSTi ane

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jIvanamUri vIryarakSA e ubhayanA saMgama para AdhAra rAkhe che. A spaSTa ane suMdara sukha je bhegavI jANe che te ja kharI rIte jJAtA che, kRtArtha che ane saubhAgyavAna che. 32. (32) The cheerfulness of mind is itself happiness. It is de pendent on the union of preservation of vitality and prudence. He, who realises this happiness, is verily wise and fortunate having all his desires fulfilled. __ iti jIvana-bhUmiH samAptA MERGING BIRODKNYGONG (1) pitAnuM jIvana banAvavuM ke bagADavuM pitAnA hAthamAM che. (2) abhyadayanAM sAdhana badhAM tane hastagata che. che. (3) tuM ahIM vikAsa sAdhavA Avyo che, pachI durgatinA cIle 9 kema cAle che? (4) jIvanano uddeza samaja! jIvanakaLA zIkha! burI ne asAra pravRttiomAM tArA jIvanane pagadeLa mAM ! (5) vAsanA para aMkuza rAkhavAnA ane vimohaka saMgathI dUra rahevAnA saMkalpamAM aDaga rahIza te haTI jIta meLavIza, sukhane zAtine svAmI banIza. (6) dveSa, droha, uddhatAI jevA deze IzvaranA mAnanI khAtara athavA manuSyatAnI khAtara khaMkherI nAMkha! namra ane zIlavAna banI ane savane suhurda banavAnI zubhAkAMkSAnAM pUra vahetAM rAkha! (7) brAhmaNa vagere e manuSyanA bheda nathI, paNa karma yA jIvikAnA bhede che, ane judA judA dharmo (saMpradAya ) e jIvanapAThanAM zikSaNulo che ema samajavuM jeTaluM sAcuM ane sundara che, teTaluM ja manuSyasamAjane mATe hitAvaha ane kalyANakAraka che. -nyAyavijaya. Ahol Shrutgyanam

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vIra - vibhRtiH (zloka-zatakam ) THE GRANDEUR OF VIRA [vi. 1987 - ASADhe prakAzitapUrvA ] Aho! Shrutgyanam

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satyaM samavabudhyadhvaM yAta satyena varmanA / satyAjJayotthito dhIro mRtyuM tarati medhirH|| -granthakAra satyane sabhanne / satyanA bhAga yAve ! satyanA Adeza para khaDe thanAra dhIra medhAvI mRtyune tarI jAya che.] Aho! Shrutgyanam

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FOREWORD [ To the first edition) Lord Mabavira, like His contemporary Lord Buddha, was born at a time when Iadia was in & great ferment, The incorporation of the Vratyas, or nomadio Aryans, into the orthodox fold, produced a revolution,-a revolution in ideas, speculations, language, dress, customs and manners --in short, everything connected with ancient Indian life. India at that time was thoroughly caste-ridden, the caste-system had become inflexibly rigid, Bacrifices were the order of the day, and these magical rites were accompanied by animal-slaughter on & large scale. The sacrifices, with their cooked meat, had become extremely popular, and the Brahmanas had become supreme. Lord Mahavira, like Lord Buddha, the Vratyas and the materialistic philosophers of that age, challenged Everything that Orthodoxy had set up in the name of religion; He challenged their caste-system, He challenged the superiority of the Brahmanas, He challenged their sacrifices, and he challenged their immolation of animals on a large scale. In His time there were no less than sixty schools of thought, known, of course, by the Orthodoxy, as 'heretical schools, headed by sixty 'heretical' teachers, each with new dogmas, each having a large following, and each putting up a strong fight against the Orthodoxy, that is to say, Brahmanism. How, in the course of time, these schools became extinct, or merged in other more powerful religions, history does not tell, Aho ! Shrugyanam

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but we know that two among them, Buddhism and Jainism, grew subsequently to be the most enduring and powerful of the Indian religious systems. Mahavira and Buddha played a very important part in inaugurating two new lines of thought, and thus their lives will always have a perennial interest for all Indians so long as there are Indians living on this soil. 'Che rigidity of the caste system, and the Brahms nical ascendanoy in the time of Mabavira, tended, in & great degree to drown the intellectual celebrities of rival sects, and to stifle independent thinking, coming from, what the Brahmanas considered to be the lower stratum of society. The Vratyas and others not belong. ing to the social system of the Brahmadas did not tolerate this, and they boldly proclaimed independence, with what result we all know. This is how India became the homeland of three great religious systems which wielded tremendous influence during all the subsequent centuries and brought peace to mankind, not only in India but also in lar distant countries. By the reaction of one religion on another, all the three religious systems became modified and more and more dignified and elevated, and the harsh and oruel elements in each were toned down by force of the very rivalry that existed among them. In this brochure & translation is given of the short work recently composed by Muni Nyaya vijayaji in Sanskrita, entitled, the Vira Vibhuti, or The Grandeur of Vira. This work (in fifty eight verses ) gives in a nut-shell the story of the life of Mahavira as preserved in the Shvatambara tradition. He has also made an attempt to lay special stress on such anegdotes from His life as have a bearing on the problems of present day society, and has described most vividly the method followed by Mahavira in His life and the ideala first set up by Him. lu Muni Nyaya vijayaji's own words, Ahol Shrutgyanam

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113 Mahavira's preachings can be simple words: (i) Abinsa, or non-injury. (ii) Samyama, or control of the sense-organs. (iii) Seva, or service-the three corner-stones which the great structure of Jainism is reared. Like a true saint, Muni Nyaya vijayaji here exhorts his fellow men to realise these three principal tenets of Jainism, and to put them into practice in their daily life, customs and manners. There is, therefore no bigotry in it, there is nothing sectarian about it, and there is nothing of provincialism in it. Jainism, thus, is a universal religion, and its character is more than national,-it is truly international. Any one practising these ideals is a real Jaina whether he calls himself BARODA. 16th October 1932. a Jaina or not, or whether he is in India, in Japan or in America. 15 summed up Lastly, I have to express my gratitude to Muni Nyayavijayaji for his kindness in entrusting me with the work of translating this important work in English, and for his trust in me,-an alien in point of religion. Indeed, I have had many opportunities of coming into close contact with this great soul, and I have learnt how to respect one who has embraced cheerfully all the miseries of life in order that others may enjoy happiness. A few such eminent saints-a few such torchbearers of light-will keep up the reputation of any country as the greatest home of piety, righteousness and virtue. I had much hesitation in undertaking this work, but to me Muni Shri's word is an order, } in three Aho! Shrutgyanam on B. B. (B. Bhattacharya)

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vizvabadhu mahAvIra je samayanI vAta ApaNe karI rahyA chIe te vakhatanI bhAratavarSanI sthiti bahu vicitra hatI. e vakhate karmakAMDIo kamakAMDanI ajJAna jALamAM prajAne phasAvI rahyA hatA, paMDite ane dhamAcAryo prajAnA bheLapaNane geralAbha laI temane andhazraddhAnI khAImAM paTakI rahyA hatA, ucca kahevAtAo bIjAone nIca samajI satAvI rahyA hatA, puruSo pauruSa-madamAM chakI jaI strI jAtinA hakaka para chINI mUkI rahyA hatA, ane je vakhate dharmane nAme yajJAdimAM pazuhiMsAnAM pApa dhamadhamI rahyAM hatAM, tevA vakhate bhagavAna mahAvIrane prAdubhaoNva thAya che. lagabhaga aDhI hajAra varSa uparano e samaya pAkhaMDa, anAcAra, daMbha, sattA ane jAti-kulAbhimAna-mothI eTale bharacaka hatuM ke azAntinAM vAdaLamAM gherAyalI tatkAlIna prajAno uddhAra karavA keI mahAt zaktinuM avataraNa thavuM AkAMkSita hatuM. svarga-narakanA IjAradAro jyAre tIDanAM ToLAMnI jema dharatI para UbharAI nikaLe che, adhikArane rAhu tyAre khullI rIte mAnavatA para AkramaNa kare che, ane paramparA tathA kulInatAnA jore dIna, garIba ane dubalene dabAvI devAmAM Ave che tyAre e badhA pAkhaMDe, vahema, daMbha, anItio ane mUDha paramparAonA mAMcaDAone phagAvI devA ane vizuddha satyane zubhra prakAza jagamAM pragaTAvavA, prajAne maMgala-nAda suNAvavA samartha krAntikAra mahApuruSa prakaTa thAya che. Atmatine pUrNa prakAza meLavyA pachI te mahAn prabhu magadha dezanI vizALa bhUmi para prajAnI sAme jJAnanI jAta dhare che. emAMthI mahAna krAnti utpanna thAya che. e krAntinA sAtvika puNya baLathI guDamavAdanAM unmAdI gADAM UMdhA vaLe che, dhamAnAM ThagArAM pAkhaMDe saLagI UThe che, karmakAMDanI ajJAnajALa vikhAI jAya che, ucca-nIcanI bhedabhAvanAo DhIlI paDe che ane strI-puruSanuM vikAsa-sAdhaka adhikAra sAmya sthApita thAya che. e krAntithI hiMsAvAdanA rogacALA para jambara phaTako paDe che ane ahiMsA-dharmane dharmadhvaja pharakavA mAMDe che. bhagavAnanA gharma-pravacananuM sArabhUta rahasya rAga-dveSanuM zamana karavAnuM Amo ! Shrutgyanam

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115 pharamAve che. athAta, dharmanuM tatva eka mAtra AtmazuddhinA sAdhanamAM che; cittanA doSonuM prakSAlana enuM nAma ja dharma-sAdhanA. na darzanane e spaSTa mudrAlekha che ke - nAzAba na hitAyA na tarkavAde na ca tatvavAde / na pakSasevAzrayaNena muktiH kaSAyamuktiH kila muktireva // arthI-digambara ke zvetAmbara thaI javAmAM mukti nathI, tarkavAdamAM ke tavavAdamAM mukti nathI, saMpradAya-pakSamAM ke phirakAbaMdImAM mukti nathI, kintu kaSAyethI-rAgadveSathI-kAma-krodha mada-mehathI mukta thavAmAM ja mukti che. mahAvIranA vartamAna pravacanamAM jema tava-vicAraNAne sthAna che, tema cAritra saMbadhI upadezane paNa eTaluM ja sthAna che. jene darzanane mukhya viSaya nava tattva chejIva, ajIva, puNya, pApa, Asava, saMvara, bandha, nirjara ane mekSa. mukhya to jIva ane ajIva. e bemAM badhAM tane samAveza thaI jAya che. jIvanuM mukhya svarUpa jJAna-zakti che. jemAM jJAna-zakti nathI te ajIva, satkarma te puNya. asatkarma te pApa, kama baMdhAya evAM kAma te Aava. karma baMdhAtAM aTake te saMvara. kama ( AtmA sAthe) baMdhAvAM te bandha, baMdhAyela karmane nAza thavo te nijerA. samavya karma sambandhathI mukti te makSa. A nava tanI TUMkI ane sAdI samaja. cAritra, eka gRhasthAzramane anukUla ane bIjuM saMnyAsIne anukUla ema be vibhAgamAM jainadarzana batAve che. saMnyAsI (muni)ne ahiMsA, satya, asteya, brahmacarya, aparigraha e mahAvate che, gRhasthAzramIne e aNuvrata che. jaina darzanamAM jAtibhedane sthAna nathI. jenAM guNa-karmo UMcAM te ucca ane nIcAM te nIca. mahAvIranA lakSAvadhi vratadhArI dharma zrAvakanI andara kuMbhAra jAtanA paNa hato. atyajI ane cAMDAla paNa mahAvIranAM caraNenuM zaraNuM laIne mahAvIranA sAganA upAsaka banyA che. satyanA pathe cAlanAra bhagI ucca che ane asatyanA mArge cAlanAra brAhmaNa nIca che ema mahAvIranuM dharmazAstra pikAre che, je vAtane " vaturveda survaNa zukrAtirite" (cAra vedone jJAtA paNa durAcaraNa hoya te zUdrathI napAvaTa che.) vagere mahAbhAratAdi-vacane puSTi Ape che. Ahol Shrugyanam

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116 pUrva jaina rAjAo, jaina mantrIe ane jaina saradArAe prajAnI bhalAI mATe, dezanA rakSaNu mATe meTAM meTAM yuddho kheDayAM che, ane ema karI teoe peAtAnI jaina-vIratAne dIpAvavA sAthe mAtRbhUminu hita sAdhyuM che. AvA aneka narapu MgavAnAM ujjavaLa jaina jIvana dhama temaja dezanAM ItihAsa-pRSThane zelAvI rahyAM che. vIranA bhakta vIra hAya. jaina eTale sAce vIra. parAkAra ane sevA e enA jIvana-mantra DAya. enI ahiMsA zUrAtanathI jhagamage ane rhiMsaka tathA AtatAyIone sIdhAdAra karI mele, bhagavAna mahAvIranA dArzanika ane cAritraviSayaka siddhAtA jagat mAtrane upayegI ane dvitAvaha che. e siddhAtA para lakhAyela prAcIna grantha-sAhitya Aje paNu bahu meTA pramANamAM che ane jagatanA sAhitya-saMsAramAM mahattvanuM sthAna dharAve che, jenA viziSTa adhyayananA pariNAme yurepIya kAlare e hajAro mAIla cheTethI phekelA peAtAnA avAjomAM ApaNe sAMbhaLIe chIe keH-- "In conclusion let me assert my conviction that Jainism is an original system, quite distinct and independent from all others; and that therefore, it is of great importance for the study of philosophical thought and religious life in ancient India. " arthAt antamAM mane mArA nizcaya jaNAvavA dyo ke jaina dharma e mULa dharma che, khIjA sarva danAthI taddana judo ane svataMtra che. prAcIna bhAratavarSanA tattvajJAna ane dhArmika jIvananA abhyAsa mATe te bahu agatyane che. "Now what would Sanskrita poetry be without the large sanskrite literature of the Jainas! The more I learn to know it the more my admiration rises. ** athAt-nAnA mahAn saskRta-sAhityane alaga pADavAmAM Ave te sa MskRta kavitAnI zI dazA thAya? A bAbatamAM jema jema vadhAre jANavAne abhyAsa karuM chu, tema tema mArA Anantayukta AzcaryamAM vadhArA thatA jAya che. bhagavAn mahAvIranA jIvana-vRttanuM avaleAkana karatAM keI paNa vicAraka joI zakaze ke e mahApuruSanA AdhyAtmika jIvanamAM tapa, vairAgya ane samabhAvanI parAkASThA che. je bhayaMkara viSadharanI viSa-vAlAethI AkhuM jaMgala bhayAnaka khunI gayu che ane jyAM mANasAnA te zuM, pazu khI' prANIonA Aho! Shrutgyanam

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117 paNa rastA baMdha thaI gayo che evA bhISaNa jaMgalanA raste mahAvIra jANI joIne pasAra thAya che, ane te eka ja uddezathI ke e bIhAmaNA sapanuM bhaluM karavuM. tenA ajJAna ane krodhAnya jIvana para e kANikane dayA Ave che ane e ajJAnI prANInA trAsanuM svAgata karate e mahAtmA enI sanmukha upasthita thAya che. bhujaMganI ugra javAlA mahAtmA para paDe che ane mahAtmAne zAnti-nAda bhujaMga para paDe che. Akhare mahAtmAnI jIta thAya che. mahAtmAnA zAnta-rasanA pravAhamAM bhujaMgane kIdharmaLa devAya che. mahAtmAne mahAna AtmanAda tenA Antara jIvanane sparza kare che. bhujaMganuM rugNa mAnasa svastha bane che. zAntithI zakti ane premathI prema! vizuddha premanA balathI virInuM vera devAI jAya che ane varIne mitra banAvI zakAya che. ahiMsAne A mahAna siddhAnta mahAvIranA jIvanamAM chalachala bharyo che. saMgama nAmanA keI deva mahAvIranA upara niSphara mAro calAvI rahyo che, chatAM tenI upara mahAvIrane gusso Avate nathI UlaTuM, e ajJAnIne mATe e mahAtmAnA hRdayamAM dayA chUTe che. pitAnI para paDatA mArone te e mahAtmA gaNakAratuM nathI, paNa je ajJAnamAMthI e durjana-ceSTA varasI rahI che tene mATe e mahAtmAnuM hRdaya dayArda bane che. "e bIcArAnuM zuM thaze?" nI dayAbharI lAgaNa mahAvIranI AMkhomAM pAchuM lAve che. hada thaI jAya che zamavRttinI ! samatAnI parAkASThA ! gItA" no vani che. "ritrAnA sAdhunAM vistAra ja dukAnU! dharmalathApanANA xxx." paNa mahAvIranA AtmanAdamAM nAjhAra sudUtA;ne badale kA kA (pApIone nAza karavA mATe nahi, paNa temano paNa uddhAra karavA mATe) saMbhaLAya che. keTale UMce Adarza ! keTaluM UMcuM jIvana! keTale samabhAva ! vizvabadhu jIvana ahIM parAkASThAe pahoMce che. jagane je pavitra jJAna e maharSie ApyuM che, AdhyAtmika tane je prakAza e mahAna prabhue prA AgaLa dharyo che ene khyAla vartamAna AcArAMga, sUtrakRtAMga, bhagavatI ane uttarAdhyayana vagere AgamanuM avalokana karatAM sujJa vAcakane AvI zake che, ane A apakRti paNa e ja AzayathI vAcakavarganI AgaLa upasthita karuM chuM. -nyAyavijaya Ahol Shrutgyanam

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pravezodAra che // 1 // kartuM manuSya-karttavyaM jJAtuM mAnava-jIvanam / samyagrUpamadhIyIta zrImahAvIra-jIvanam zrI mahAvIra-nUraja prathA sarita gaLatA pUrvavidyArthiva sukhapitA ayaM kSudraH prayAsastu tnmhaatmcritrtH| kartavyabodhapAThAnAmupadarzanahetave che2 II (1) manuSya-kartavya bajAvavA ane mAnava-jIvananuM jJAna meLavavA mATe bhagavAna mahAvIranuM jIvana sArI rIte ayiyana karavA gya che. (2) mahAvIra devanA jIvanacaritranA pUrva vidvaracita aneka supratiSThita grantha vidyamAna che. (3) A kSudra prayAsa to zrI mahAvIra prabhunA jIvanacaritamAMthI katavyane bedha-pAThe paNa vAcakane maLe e hetuthI che. Ahol Shrutayanam

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ft-famia: 1 ( galima ) Part I The biography of Lord Mahavira 'l be first part is Translated into English BY B. BHATTACHARYA, m. a., pb D. RAJARATNA Director, Oriental Institute, Baroda, Ahol Shrutgyanam

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[ 20 ] tapazcarANAM dhuri kIrtyate yo mahAnahiMsAcaraNAvatAraH / jagaJjanakSemapathopadezaH smarAmi taM kiJcana vardhamAnam // 1 // TI-vismRtiH je tapasvIAmAM agresara tarIke gavAya che, je ahiMsAne yA ahiMsA maya cAritrano mahAt avatAra che ane jeNe jagatane kalyANakAraka thAya eve mAtra upadezyeA che e vardhamAnane huM kaIka yAda karuM chuM. 1 (1) Let me meditate awhile on the Lord Vardhaman", the best amongst ascetics, the great incarnation to practise non-injury and the teacher of the path serving to do mankind's welfare. mUlAbhighAtaH khalu vardhamAno 'devArya' nAmnA'bhidadhe prajAbhiH / vIraH punavaratayA prasiddhaH sa sanmatirjJAtasuto'pyabhASi // 2 // mUla nAme 'va mAna' che. prajAe emane 'devAya ' nAmathI sa'bedhyA che. vIratAnA ceAge 'vIra' nAmathI prasiddha thayA che. ee ' sanmati ' ane ' jJAtaputra ' paNa kahevAya che, r (2) Vardhamana was His original name, He was known as Devarya by the people; His prowess won Him the name of Vira; and He was also called Sanmati and Jnataputra. prAcInakAlA''zramavartmanA svAM gatiM tanoti trizalAGgajanmA | caturvasau vizramamAzrameSu kurvan kramAdantata eti pUrNam | 2 || * trizalAnandana ? ( vaSa~mAna ) prAcIna Azrama-paddhatinA mArga peAtAnI gati laMbAve che, cAra AzramamAM kramazaH vizrAma lete e mahApuruSa Akhare pUrNa vizrAmI bane che. 3 (3) According to the ( zrama' ), He, the son resting awhile, in the four to complete rest, ancient rules prescribed for the orders of Trisala, passed His days, after orders until He became entitled Aho! Shrutgyanam

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- si: [ 222] padaM jananyA mahanIyamAghamArAdhanIyaH prathamaH sa devaH / kartavyabhUtAmiti mAtRbhaktimasau vidhatte kiyadanakoTim ! // 4 // mAtAnuM sthAna prathama pUjya che. e prathama ArAdhanA karavA egya deva che. e mATe "vardhamAna" kartavyabhUta mAtRbhakti keTalI UMcI hadanI bajAve che! (4) (4) The mother is given the highest place; the mother is to be adored as the first deity. Thus Vardbu mana, in token of respect towards His mother, performed His duties in a manner scarcely surpassed by any." khedo jananyA mama ko'pi mA bhUd iti sthirImAvamavApya garne / sa mAtRbhakteranuzAsti pAThaM svayaM samAcarya mahattamAM tAm // 5 // mArAM mAtAjIne koI prakAranuM duHkha na thAya e IrAde garbhamAM sthira thaIne-patAnuM hAlavuM-cAlavuM baMdha karIne me mahAnubhAva mAtRbhaktine pATha zikhave che-vaya e vastune pite AcaraNamAM mUkIne zikhave che. (5) (5) In order to save His mother pain, He stayed motionless in the womb, and thus taught the art of filial devotion after having practised this great art Himself, sa zaizave'pyadbhutanirbhayatvaH krIDan vayasyaiH saha bAlavIraH / vilokate bhISaNamanyadA'hiM kSipatyamuM rajjuvadanyato drAk // 6 // bAlavamAM paNa abhuta nirbhayatA dharAvanAra e bAla-vIra pitAnA gaThIyAo sAthe ramata ramatAM eka divase eka bhayaMkara bhujaMga dekhe che, ane turata ja tene doraDInI jema pakaDI alaga pheMkI de che. (9) Ahol Shrutgyanam

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[222 ] zau-fjaraH (6) The brave boy in His very childhood displayed remarkable fearlessness, throwing veide, like a rope, a snake of terrible appearance while playing with His friends. krIDAM suhRdbhiH sa punaH karoti pratyAgataH sarpabhayAt palAyya / saJcAraNaM nirbhayatA-guNasya prajAsu bAlyAdupadizyate'taH // 7 // ane pharI, e, sapane bhayathI nAzI jaIne pAchA upasthita thayelA mitro sAthe ramata ramavA lAgI jAya che. A uparathI, bALakamAM bacapaNathI nirbhayatAnA saMskAra pADavAnuM sucavAya che. (7) (7) On the return of His playmates who had run away through fear of the serpent, He resumed His play. This incident Beems to preach to mankind the necessity of cultivating en attitude of fearlessness from very childhood. tamaSTavarSa paThanasya hetoradhItizAlAM pitarau nayete / mAtA ca zatrurjanakazca vairI na yo samadhyApayataH prajA svAm // 8 // ATha varSanI umara thatAM vardhamAna kumArane bhagAvavA mATe mAtApitA vidyAzAlAmAM laI jAya che. te mAtA zatru ane te pitA vairI che ke jeo pitAnI sattatine egya vidyAbhyAsa karAvatA nathI. (8) (8) When He attained the age of eight years, His parents took Him to school in order that He might study. Those parants who do not educate their children properly are indeed considered to be their enemies. paraM mahodbhAsimaterItI nAvazyakastasya parizramaH syAt / tathAvidhAH khalvanadhIti-vijJAH prAgjanmasaMskArasamarthazaktyA // 9 // Aho! Shrutyanam

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zI-vikasita [ 223] paNa mahAna tejasvI prajJAdhAraka evA vardhamAnane vivAdhyayana mATe parizrama karavAnI jarUra na hoya, evAo vastutaH jamAtaranA samartha saMskAra-baLathI anadhyayana-vidvAna hoya che. (9). (9) But, for acquiring knowledge no labour seems to have been necessary for Him who was the very personification of radiant intellect. People like Him become automatically enlighte. ned because of the conformations acquired in previous births, yuvatva-kAlA smara-raGgabhUmirna cApalaM tanmanasastadApi / tanmAnasaM saMyamayogamudraM vizanti no vaiSayikA vicArAH // 10 // yauvanakAla e kAmadevanI raMgabhUmi che. te vakhate paNa te kumAranuM mana capala thatuM nathI. e tejasvI yuvakanA saMyamayegathI mudrita mAnasamAM viSayanA vicAre praveza pAmatA nathI. (10) (10) Youth is said to be a stage for the god of love to play on. Even in youth His mind was calm. Thanks to His practice of restraint, nothing of the objective world could enter His mind. na tAdRzo rAjakumArakasya durApatA rAjakumArikANAm / paraM purastasya vivAha-vArtAmudghATayet kaH prazamojjvalasya // 11 // tevA rAjakumArane rAjakumArIonI zI khoTa hoya! paNa prazamabhAvathI ujavala evA e yuvakanI AgaLa vivAha karavAnI vAta koNa mUke ? (11) (11) There could be no dearth of princesses for a prince ; such high attainments. But who could open the topic of marriage before Him wbo wag bright by very reason of His complete control over the den888 ? Ahol Shrugyanam

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[20] rImati vicintayeyuzcapalA yuvAnaH padArthapAThaM sumahAntametam / pharAjhato vAva-vinAnAM rakSA-vadhA vidheza kA22 capala-cetA yuvAnee A mahAn padArthapATha para dhyAna ApavuM joIe. bALakonA jIvanane kharAba cAlathI bacAvavA mATe Apta janoe prakhadha rAkhavuM joIe. (12) (12) Let the bckle youth of modern days meditate on this excellent example. It is the sacred duty of guardians to make an attempt to save their wards from the evil ways of life. ajJAnayogaM caritaM gRhasya zikSAlayA duussitvaatsnggaaH| satsaGga-bodho viralastato'dya prajAH kumArga drutamAvizanti // 13 // gRhajIvananI ajJAna dazA, zikSaNAlanAM dUSita vAtAvaraNa ane satsaMga tathA sadupadezanI khAmI-ethI AjanI ucharatI prajA jhaTa ADe. mAge UtarI jAya che. (13) (13) Because domestic life today is steeped in ignorance; because schools are in the midst of a vitiated atmosphere; and because wisdom derived from noble compuny is scarce, people are quick to stray into paths of vice. tAsAM varuM "nA"-hAtha nitti, ravivAra rA raktasya zoSaM kurute, vilAsAnveSAya cATanti vilAsadAsAH // 14 // : nATaka, hala (hoTala) vagerene zekha temanuM baLa hazI rahyA che, zRMgArika vAcana temanuM khUna cUsI rahyuM che ane vikAsanA dAsa banI teo vilAsanI zodhamAM AthaDe che. (14) Ahol Shrutgyanam

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vIra-vibhUti: [ 125 ] (14) Dramas, hotels and similar institutions sap their vigour and the reading of erotic literature drains them of vitality. Those among them who are inclined to amorous pleasure wander, in search of it. jitendriyaM jJAtasutasya vRttaM nivedanaM sAdhu kumArakANAm ! brahmAzramI yogya vivAhataH prAg brahmavrataM pUrNatayA'bhirakSet // 15 // jJAtaputranuM' jitendriya jIvana jaganA kumArezane mATe rUDA nivedana tarIke che ke, yAgya vivAha karava! pUrve brahmacaryAzramanA pAlake pUchyuM te peAtAnA brahmacaryanuM rakSaNa karavuM joie. (15) ( 15 ) The example of the son of Jnata, who had perfect control over His senses, is indeed, an object lesson to young men. One who belongs to the order of students must observe the vow of complete celibacy before he can become eligible for the order of householders. brahmavrataM jIvanamUlabhUtaM brahmAzramaH sadguNarAzidIpaH / brahmAssspadaM zakti- mahaH sukhAnAM karttavyamAdyAzramapAlanaM sat // 16 // brahmacarya e jIvananA mUlAdhAra che. brahmacaryAzrama e sadguNarAzino hIve che. brahmavrata se zakti, te sane sumanu ghAma che, re, prathama AzramanuM pAlana karavu e pavitra kastabdha che. (16) (16) Celibacy is at the root of all life. The life of & student is like a flime, combining in itself all human virtues. Celibacy is an abode of strength, brightness and happiness, and therefore its observance in the first order is the primary duty of all. caturSu khaNDeSviha javinasya zrIbrahmadevaH prathame'sti rAjan / gacchakhano tamanacayitvA svajIvanAdhogatimAtanoti // 17 // Aho! Shrutgyanam

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[26] jI-hifaH jIvananA cAra khaMDe paikI prathama khaMDamAM zrI brahmacaryadeva virAja. mAna che. tenuM pUjana karyA vagara AgaLa janAra mANasa pitAnA jIvananI adhogati kare che. (1) (17) In the very first order among the four orders into wbich life is divided, resides the god Brahma (Brahmacharya ); and if one moves forward without paying homage to him, his career gets ruined. kiM sanmateH sammatimantareNodvAhAya siddhArthanRpo'pi kuryAt ? athehate tatsuhRdastadagre sa preSya taM bodhayituM tadarthe // 18 // sanmati (vardhamAna)nA vivAha mATe temanI sammati vagara "siddhArtha rAjA paNa zuM kare? have "siddhArtha rAjA vardhamAnanA mitrone temanI pAse mekalIne vivAha mATe temane samajAvavA keziza kare che. (18) (18) What could king Siddbartha, the father of Sanmati, do with regard to his son's marriage without obtaining His consent ? In order that He might be pursuaded into marrying, His father bent & number of friends to Vardhamana mitreSu sAphalyamanApnuvatsu svayaM jananyatyupavadhamAnam / snehasya vRSTyA karuNA''grahAca mAturvacaH strIkurute'ntato'sau // 19 // vardhamAnanA mitrane pita nA yatnamAM saphalatA nathI maLatI, te Avasare mAtA "trizalA devI khuda vardhamAnanI pAse upasthita thAya che. mAtAnI havRSTi ane temanA karuNa pUrNa AgrahathI Akhare vardhamAna mAtAnuM kahyuM mAnI le che. (19) (19) When the friends of Vardhamana failed in their attempt, Trisala, His mother, approached Him and made Him Aho ! Shrugyanam

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vIra-vibhUtiH [ 127] agree to her proposal which was accoinpanied by a shower of affection and tender importunitice. vivAha-saMsthAmatha sampravizya brahmAzramAna yAti gRhAzramaM saH / taddharmapatnyA abhidhA yazodA prasUtirekA ca tayoH kumArI // 20 // have, vivAha saMsthAmAM praveza karIne mahAvIra brahmacaryAzramamAMthI gRhasthAzramamAM dAkhala thAya che. temanI dharmapatnInuM nAma "paze dA" che. prasUtimAM tamane kyA thAya che. (20) (20) Now, baving performed the ceremony of marriage, He duly entered into the second order of a householder from that of a Brahmacbarin. The name of His lawfully wedded wife was Yashoda, and from this union a daughter was born. vihAya kAMzcit sakalA anena pRthvadhvanA tIrthakarAdayo'guH / gArhasthyamaprApya puro'gaman ye te'tyalpasaGkhyAH kramagAmukAgre // 21 // keTalAkane bAda karatAM 'tIrthakara vagere badhA A pracalita mArge cAlyA che. jeo gRhasthAzramamAM AvyA vagara AgaLa gayA che teo AzramapaddhatinA kame cAlanArAonA mukAbale bahu DI saMkhyAvALA che. (21) (21) Barriog a few exceptions, almost all including the Tirthank aras passed through the stage of a householder; if there be others who advanced further without having been householders, their number, indeed, is comparatively small. gArhasthyamaprApya puro gamastu saMsAdhanIyo virala-prakRtyAH / vizvaprasiddhaH kramikAzramAdhyA prAyo'khilAstena tataH prayAnti // 22 // Aho! Shrutgyanam

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[ 18 ] bora - vibhUti: gRhasthAzramamAM AvyA vagara AgaLa javuM e viralaprakRtisAdhya che. jagaprasiddha mAga Azrama-paddhatine kramika mArga che. eTale prAyaH mA e ja mArge cAle che. (22) (22) It is possible, only for sueh as are blessed with extra ordinary powers, to advance further without passing through the stage of a householder. That the four orders are to be followed in the ascending order is a well established tradition, and this leads people to pass through the orders mostly in traditional succession. yaH syAt pramodastanayAvatAre na sa pramodastanayAvatAre | kanyodbhavaH pratyuta khedahetuH saMjAyamAnaH paridRzyate'dya // 23 / / putra avataratAM je hu thAya, te putrI avataratAM na thAya; maE dIkarIne janma Aje khedajanaka thate jovAmAM Ave che. (23) (23) The birth of a daughter does not seem to give as great joy as the birth of a son, Nay, in the present age, the birth of a daughter is regarded as an occasion for regrat. paristhitAvIdRzi kAraNaM tu samAjasaMsthAgatadurvyavasthA | putrazca putrI paramArthatastu dezasya khalvasti samA vibhUtiH // 24 // AvI paristhiti thavAmAM kAraNa te samAjasa'sthAgata durvyavasthA che. paramAtaH putra ane putrI ane dezanI sarakhI vibhUti che. (24) (34) Such a state of affairs is due to the confusion in the social structure. Son and daughter both, really spanking, are assets to the nation. Aho! Shrutgyanam

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kora-vibhUtiH IdRkSasAmyojjvalabhAvanAyA vikAsanAyai janatA - manastu | aSTasaMketavazena manye mahAtma - vIrasya kanIpitRtvam [ 129 ] // 25 // AvI samAnatA'nI ujjavala bhAvanA janatAnA manamAM khilavavA mATe, huM mAnuM chuM ke, aSTasa ketavazAt mahAtmA vIrane kanyAnA pitA thavAnuM sAMpaDyu the ! (25) (25) To my mind, it appears that, by a strange freak of nature, the high-souled Vira became the father of a daughter in order that an impartial sense of equality in respect of son and daughter might be cultivated amongst the people. svabhAgineyena 'jamAlinA'mA vIraH samudrAhayati svakanyAm / rUDhiprakArA bhuvi bhinna-bhinnA / kAle ca kAle parivRttibhAjaH ||26|| mahAvIra peAtAnI kanyA peAtAnA bhANeja jamAli' sAthe paraNAve che. duniyAmAM rUDhinI rIte bhinna--bhinna heAya che ane samaye samaye badalAyA kare che.(26) (26) Vira gave His daughter in marriage to Jamali, His sister's son. Usages vary in different countries, and go on changing with the change of times. santo mahAnto''vataranti naiva bhogAya sAMsArikavaibhavasya / sahAvatAreNa tathAvidhAnAM bhavenmahat saMkalitaM rahasyam Aho! Shrutgyanam // 27 // mahAn santa AtmAe saMsAra-vilAsa bhogavavA mATe janmatA nathI. temanA avataraNa sAthe mATuM rahasya saMkaLAyeluM heAya che. (27) (27) Great saints are never born for worldly enjoyments; there is always an underlying mystery in the birth of such great personages. 17

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thora-vibhUtiH vIro yadA'jAyata, bhAratasya sthitirvicitrA samabhUt tadAnam / mUDhakriyAkANDavimohajAle nibadhyamAnA janatA yadA''sIt ||28|| "dharmAdhinAthaizca jano yadA'ndha - zradvAvaTe'bhUt paripAtyamAnaH / ucca vA nIcapade'vagamya parAn yadAnalpamadUda vaMzca yadApajahUrmahilA dhikArAnanyAyataH paurupa garvamattAH / || 21 // [ 50 ] dharmAya yajJAdiSu bhUrihiMsA- pApAnalaH prajvalito yadA''sIt // 30 // tAdaze bhArata-saujyAre levAyelevo. 'madha'-pradeze ! khyAte pure 'kSatriyakuNDa' nAmni prAjAyata kSatriyarAjagehe // 31 // ( vatumi, najAvanam ) -- mahAvIra janmyA te vakhatanI bhAratanI sthiti vicitra hatI, je vakhate janatA ajJAna kamakAMDanI meAhajALamAM phasAvAtI hatI; ane je vakhate dhamanA ThekedAra " lokone andhazraddhAnA khADAmAM paTakI rahyA hatA; je vakhate peAtAne 'ucca' mAnanArAe trIjAne " nIca cha samajI bahu satAvI rahyA hatA; je vakhate pauruSa-madathI chakI gayelA puruSa anyAyathI au-jAtinA hakko chInavI rahyA hatA; ane je vakhate dharmanA nAme yajJAdimAM pazuvadhane pApAnala bhayaMkara dhamadhamI rahyo hate; evA dezanI duda zAnA-vakhatamAM 8 devAya ' deva ' magadha ' dezamAM, jANItA ' kSatriyakuMDa" nagaramAM, kSatriya rAjAnA rAjamahAlayamAM avatare che. (28-31) * (28) Strange was the condition of India when Vira was born, The people were enmeshed in a tangle of meaningless ritualism. They were thrown into the abyss of blind faith by the so called leaders of religious thought. Those who regarded themselves superior were harassing others whom they considered to be low. Men, intoxicated with the pride of manhood, unjustly deprived women of their inherent rights; and the fire of sin arising from the excessive immolation of animals in sacrifices in the name of religion, was fully ablaze. At this miserable juncture was born the Lord Devarya, in a royal family of Kshatriyas in the city of Kshatriyakunda in the province of Magadha-( 28-31 ) Aho! Shrutgyanam

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va-mUri [ 2] asau sahasrArdha-sahasrayugma - varSorvakAlo bahutito'bhUt / pAkhaNDa-dammaizca kulAbhimAna-madairanAcAra-vadhopatApaiH // 32 / / lagabhaga aDhI hajAra varSa uparano e kALa anAcAra, daMbha, pAkhaMDa ane jAtikulAbhimAna-mothI tathA hiMsA-trAsathI bahu dUSita hato. (32) ( 32 ) Some two thousand and five hundred years ago, the age was vitiated with wrong beliefs, hypocrisy, pride of birth, irreligious conduct and the distressing sight of animal-slaughter. azAtavAtAvaraNaags svRtamaidvArapAnaheto ! abhyarthitaH kasyacanAvatAra AsIt tadAnIM sumahAtmazakteH / / 33 / / azAnta vAtAvaraNanAM abhrapaTalathI gherAyelI prajAnA uddharaNa mATe te vakhate koI sumahAna AtmazaktinuM avataraNa abhyarthita hatuM. (33) ( 33 ) It seemed as if the people were shrouded in thick clouds of a very diaturbed atmosphere; and, for the sake of their uplift, it was desired that some extraordinary persoa, possessing wonderful soul-force, should appear on earth. dharmAndha- sattonmada-nirdayatvAtyAcAravAyuH prasarIsarIti / tadA tadAtApazamAya zAnti-pAThAya ko'pyamyudiyAt samarthaH // 34 // dharmAnyatA, sanmAda ane nirdayatA atyAcara-vAyu jyAre khUba phelAya che tyAre tenA santApane zamAvavA ane zaktino mannapATha bhaNAvavA mATe kaI samartha AtmA nIkaLI Ave che. (38) ( 34 ) Whenever an atmosphere of bigotry, intoxioation of power and cruel oppression prevails, some great soul appears in the world in order to remove distress, and to teach lessons in the restoration and maintenance of peace, Ahol Shrutgyanam

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zI-hitiH uccoccazaktaravatAra eSa yad vardhamAno bhuvamAjagAma / asau virakto jagadAlanAdairbhavatyanalpA''tmavimukticintaH // 35 // A UMcImAM UMcI zaktinuM avataraNa che ke mahAvIranuM pRthvI para Agamana thayuM. e mahAna puruSa jaganA ArtanAdathI virakta banI AtmamuktinA, prANIonI duHkha-muktinA mahAna cintanamAM magna bane che. (35) ( 35 ) An embodiment of the highest power, Vardhamana came down to earth. This great personage, being filled with a desire for renunciation because of the unceasing cries of eartbly creatures became absorbed in reflecting on how to make them free from miseries. duHkhasya mUlaM jaDamoharogastenaiva santAmyati vizvametat / cittavamAnojjvalasaMyamasyA'nuzIlanaM khalvagado'sti tatra // 36 // duHkhanuM mULa jaDamehane rega che, ethI ja A jagat duHkhI che. AtmadraSTipUta saMyama ja e reganuM osaDa che. (36) ( 36 ) The root of all troubles is the disease of attachment to material things. It is because of this that the whole world suffers. The medicinal remedy thereof is the practice of selfrestraint illumined with the consciousness of the Self, svayaM tamAsevya paraM prapadya svAsthyaM svakIyaM prakaTIkaromi / kalyANabhUtaM jagataH purastamityuccakaizcintanamAvizat saH // 37 // huM pite ja pahelAM e osaDanuM saMpUrNa sevana karuM ane mAruM pitAnuM (Atmika) savAraNya pUrNa prApta karyuM ane pachI e kalyANabhUta esaDa ne jaganI AgaLa prakaTa karuM-A jAtanA ucca cintanamAM mahAvIra nimagna bane che. (37) Ahol Shrugyanam

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thI-vibhUtiH [ 13 ] ( 87 ) Let me first administer that medicine to myself and fully get my spiritual health restored to me; and after that I shall show that tried beneficial medicine to the world. He got Himself engrossed in reflection of this sort. dIkSAmAptuM kurute sma pitrorAjIvitAd garbhapade pratijJAm / khedAkulabhUtatayA svagarbha sthairyeNa mAtuH sa vivekazAlI // 38 // mahAvIra garbhAvAsamAM sthira thavAthI temanAM mAtAjIne anirdezakA AvavAthI te bahu khedAkula thayAM hatAM, ethI e vivekazAlI puruSa mAtA-pitA jIvanta hAya tyAM sudhI dIkSA nahi grahaNa karavAnI, garbhAvasthAmAM ja pratijJA karI hatI. (38) ( 38 ) As Mahavara remained motionless in the womb His mother was plunged in sorrow. This led the wise Vira to take a row, while in embryo, not to renounce the world so long s His parents should live. sa cintayAmAsa tadojjvalAtmA zuzrUSamANasya gurU imau me / grahAnuSitvA kramayogato'nte sampatsyate nyAyyatayA tapo'pi // 39 // te pavitra AtmAe te vakhate cintaveluM ke-mArAM A mAtApitAnI gharamAM rahI sevAzuzruSA karatAM ante anukrame patrijyA paNa mane nyAyasara sAMpaDaze, (39) (39) That great and noble soul refleoted that, serving His parents in the home, will prove a proper and judicious prelude to His eventual Diksha by gradual degrees. samagrapApakSapaNa svarUpA, dIkSA matA nirmalabhAvayogA / atyantasantApa-vidhAyakasya pitrorna sA nyAyasamanvitA syAt ||40|| Aho! Shrutgyanam

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(21] zI-titi dIkSA sarva pApanA vidyAraNarUpa ane nirmaLa bhAvavRttirUpa pharamAvavAmAM AvelI che, mATe mAtApitAne atyanta duHkha-santA5mAM nAMkhI dIkSA grahaNa karavI nyAyasara nathI. (40) ( 40 ) Diksba is recognized as the greatest dissipatur of sins, and presupposes accompaniment of pure sentiments. It is, therefore assuredly not proper to receive Diksbe if it causes grave and anxious pain to the minds of parents. pitrorupAstivratasampadAdibhUtaM zubhaM maGga mastiloke / saduSpratIkAra-mahopakArau pUjAspadaM dhArmikacetasAM tau // 41 // mAtA-pitAnI bhakti e cAritra-vrata-sAdhanAnuM prAraMbhika zubha maMgala che. jemane pratyupakAra bahu duSkara che evA mahApakArI mAtA-pitA dhAmika manavRttinA mANasane pUjanIya hoya che, (41) ( 41 ) The worship of parents, is an auspicious precursor to the life of a mendicant. Parents whose debts bre very difficult to repay, are the first objects of veneration for the righteous. sa dharmazAlI sa punaH kRtajJA satI ca taddevagurukamArcA / samujjvalAntaHkaraNena samyag etau gurU sampratipadyate yaH // 42 // te dharmathI bhita che, te kRtajJa che ane tenI devagurubhakti prazarata che, ke, je e gurue mAtApitAne zuddha antaHkaraNathI gya rIte ArAdhe che. (2) ( 42 ) He is said to be religious, he is regarded as grateful and his worship of God and preceptors is considered as praise worthy, who, with a pure heart fervently adores his parents, Ahol Shrutyanam

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thA [23] sAdhAraNasvArthakRte'pi pirvimaannaacaaplmaacrdbhiH| eSa prasaGga paricintanIyo devAyadevasya mahodayasya // 43 / / sAdhAraNa svArtha mATe paNa jeo pitAnAM mAtA-pitAnuM apamAna karavAnI dhRSTatA kare che temaNe maheya devAya? deva che A prasaMga vicAro ghaTe. (3) ( 43 ) Those who audaciously insult their parents for mere gain should ponder over this incident in the life of Deparga of excelling brilliance. yadIyamantaHkaraNaM viraktamatyantamutkaM tapase prayAtum / vilambate pravAjituM tathApi sa kevalaM toSakRte svapitroH // 44 // jenuM virakta antaHkaraNa pravajyAnA paMthe prayA karavA atyanta utkaMThita thaI rahyuM che, chatAM te mahAn yuvaka kevaLa pitAnAM mAtA-pitAne saMtoSavAnI khAtara dIkSA levAmAM vilamba kare che. (44) ( 44 ) Although His mind was utterly free from all desires, and He was anxious to embrace the life of an ascetic, this great soul delayed His initiation simply in order to keep His parents contented. paratra mAtApitarau prayAto'STAviMzavarSe sati vardhamAne / rAjyAbhiSeko'tha ziraH kiyiM siddhArtha -sUnyoH samalaGkarotu // 45 // vardhamAnanI aThAvIza varSanI ummara thatAM temanAM mAtApitA paraleka sidhAve che. have rAjyAbhiSeka kenA mastakane alaMkRta kare? be bhAIomAMthI kena thAya? (45) Ahol Shrutgyanam

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[1 ] bora-vibhUtiH ( 45 ) When He was twenty eight years of age, His parents left for the other world, Now, during the coronation ceremony, out of the two sons of Siddhartha, the question was whose head should the crown adorn, putraH pitA bAndhava-bAndhavau ca paraspagecchedaparau bhavetAm / yadarthagrAH samarA bhavanti tatrAsti lakSmyAM jagadandhabhUtam / // 46 // jene mATe bApa-beTA ane bhAI- bhAI eka-bIjAnuM ucachedana karavA taiyAra thAya che ane jene mATe bhayaMkara yuddho khaDAM thAya che te lakSamInI bhan62 mata mAMdhaNu manyu cha (46) ( 46 ) The world gets blinded by wealth, for the sake of wbich the son fights with bis father, brothers are ready to destroy one another, and the most terrible wars take place. parantu 'nande'radhikaH priyo'sti lakSmyAH svakIyo laghusodaro'sau / nivedayatyAgrahapUrvakaM taM 'nandipatvAsana AsanAya // 47 // paNa "da ( "nanDivardhana")ne lakSamI karatAM pitAne nA bhAI (vardhamAna) vadhAre vahAle che. " navirdhana" vardhamAnane rAjagAdI para sapA mAa54 nivahana 42 cha. (47) (47) But as Nandivardhana loved his younger brother more then the goddess of wealth, be most earnestly asked bis brother to occupy the royal throne. dhIrastadasvIkRtimAdareNa kRtvA svadIkSAviSaye tamAha / 'mama vratAbhigraha Arya ! pUrNastato'numanyasva tapAkRte mAm // 48 // Aho! Shrutgyanam

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mA-vibhUti [ 7] mahAvIra tene AdarapUrvaka asvIkAra karI pitAnI dIkSA mATe potAnA moTA bhAIne kahe cheH Arya ! mAre vratANigraha have pUrNa thAya che, mATe dIkSA sAru mane anumati Apo ! (48) ( 48 ) Vira respectfully declined the offer, and broached to him the subject of His Diksba. 'Oh Venerable One', He said, The time-limit of my vow for sainthood having been reached, permit me now to accept the order of monks.' sa Aha pitrovirahopari tvatprayANakaM bhAvi suduHsahaM me / varSadvayaM tanmama toSaNAyA'dhikaM gRhAnAvasa vardhamAna ! // 49 // nandivardhana javAba Ape che bhAI! mAtA-pitAnA (tAjetaramAM thayelA viraha pachI tAruM paNa prayANa thAya te e mane bahu dusaha thaI paDe, mATe mane saMtoSavAnI khAtara, bhAI ! be varSa vadhu gharamAM kevI jAo. (49) ( 49 ) Nandi replied, " If you also leave me so soon after the reoent separation from our parents, it will be imposaible for me to bear it. Oh Vardhamana, for my sake stay at home for two years more.' tadvAcamaGgIkurute vinamro'dhikaM gRhe tiSThati varSayugmam / kriyAvizeSAn bratijIvanasya gRhasthaveSe'pi samAcaran sa: // mahAvIra vinamrapaNe potAnA moTA bhAInuM kahyuM svIkArI le che. ane, gRhastha-veSabhUSAmAM paNa tyAgI jIvananI vizeSa bAbatenuM pAlana karatA teo be varSa vadhu grahavAsamAM rahe che. (50) Ahol Shrutgyanam

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[138] vora-vibhUtiH ( 50 ) With characteristic humility, Mahavira consented to remain at home for a period of two years, and dnring this inter val, though a householder, He practised some special observances prescribed for an ascetic. imAM pravRttiM kila veda ' vAnaprasthAzrama 'sthAnatayA tadIyAm / Avazyako'bhyAsavidhirmumukSoH pravezataH prAganagAra-dharme // 51 // mahAvIranI A pravRttine huM "vAnaprasthAzramanA sthAne samajI chuM. mumukSune anagAradharmamAM praveza karavA agAu tyAganuM abhyAsa-vidhAna bhAvazya che. (51) ( 51 ) I, indeed, consider this conduct of Mahavira &s appropriate to and resembling the conduct of a hermit in the third order. This practice of detachment or abstention is very necessary for an aspirant to salvation, before commencing the Hfe of a homeless ascetic, abhyasya hi tyAgavidhiM pravezo hitAvahaH syAdanagAra-dharme / itthaM tRtIyA''zrama-saMvidhAna saMnyAsasampAdanapUrvabhUmiH // 52 // tyAgavidhine abhyAsa karIne anagAra-dharmamAM praveza kare e hitAvaha paddhati che. Ama, trIjA AzramanuM vidhAna e saMnyAsagrahaNanI pUrva bhi35 che. (52) ( 52 ) After having practised detachment or absteation the entry into the life of a homeless ascetic proves indeed very beneficial. Thus the observance of rules of conduct prescribed for the third order is the stage preparatory to the life of an ascetic. Avazyako'bhyAsavidhina pUrva bhvenmhaaviirvidhottmaanaam| tathApi dAtuM bhuvi bodhapATha tathA mahAnAcarati svayaM saH // 53 // Ahol Shrutgyanam

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vau-niti [32] che ke, mahAvIra jevA uttama AtmAone cAritra grahaNa karavA pUrve tyAganuM abhyAsa-vidhAna karavAnI kaMI ja jarUra na hoya; chatAM mumukSuone badhapATha ApavA sAru e mahAn AtmA svayaM e pramANe AcaraNuM kare che. (53) ( 53 ) Though no practice might be considered imperative for great personages like Mabavir prior to their acceptance of renunciation, yet He conducted himself in this manner in order that it may serve as an instructive lesson to others. sa triMzadandaH puruSottamo'tha saMnyAsarUpAmupayAti dIkSAm / suvismitAstatsamayAH pare'pi santastapastasya vilokya ghoram // 54 // trIza varSanI ummare e mahAnubhAva saMnyAsarUpa ( sarvaviratirUpa) dIkSA aMgIkAra kare che. temane ugra tapa joI te kALanA bIjA moTA sAdhu-sane paNa khUba ajAyaba thAya che. (54) ( 54 ) When He was thirty years of age, He became an ascetic renouncing all worldly attachments. Other great saints of His age were wonderstruck at His practice of the most terrible austerities. maunAzrito dvAdaza vatsarANi prAyeNa hitvA'zana-pAnakaM sH| ujAgaro nanazarIrapAdo mahImaTatyAtmavizodhamanaH // 55 // AtmadhamAM magna e mahAtmA bAra varSa lagI prAyaH (moTe bhAge) khAvuM-pIvuM mUkI daI, maunapaNe ujAgarA karato ughADe zarIre tathA ughADe page pRthvI para paryaTana kare che. (15) ( 55 ) Deeply engrossed in the realization of the soul, He Bleeplessly roamed over the surface of the earth for twelve long Aho 1 Shrutgyanam

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[4 ] pora-vibhUtiH yets, naked and bare-footed, observing silence, while having slmont given up food and drink. mahAmahopadravakaSTapAteSvapi sthirAtmA RSi-puGgavaH saH / na ruSyati kvApyadhamAdhame'pi kSamA dadhAnaH paramAM kRpAM ca // 56 // heTA maheTA upadravanAM kaSTa paDavA chatAM jene AtmA sthira che e e mahAna mahaSi kaI para paNa zeSa karato nathI. apamAdhama upara paNa e santanA mahAnuM jIvanamAMthI kSamA ane dayA ja nItare che. (56) (56) The great gaint of unruffled mind even in the face of great oalamities, never was wrathful to any, but was extremely forgiving and compassionate to even the worst villain. evaMvidhe dvAdazavarSa-sAdhane samAptimAgacchati tasya yoginaH / sarvaprakArA''varaNaprahANataH pUrNa parabrahma-mahaH prakAzate // 57 // Ama, bAra varSanI sAdhanA pUrNa thatAM te mahAtmAne sarva prakAranAM AvaraNe (ghAtI karmo) khasI jatAM pUrNa paramAtma-jyoti prakaTa thAya che. (57) 157) Thus He, of supremely meditative mind, continued His penance for twelve years on the expiration of which all veils of Karmie forces were lifted up and He shone, in full spiritual brilliance of the highest Brahma (the Suprme). pUrNAtmA'sau paramavimalAlokacaitanyarUpaH pUrNAnandaH paramavibhutaH zrImahAvIradevaH / jJAnAlokaM vitarati paraM lokakalyANaheto rAyuppUauM bhavati ca nirAkArasiddhasvarUpaH // 58 / / Ahol Shrutgyanam

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lI-bhUtiH [ 17 ] pUrNAtmA, paramanimalaprakAza-caitanya svarUpa, pUNananda thayAne paramavibhu zrI mahAvIradeva have lekakalyANa mATe zreSTha ane pavitra tattvajJAnanuM prakAzana kare che. ane AyuSya (72 varSanuM) pUrNa thatAM nirAkAra siddhasvarUpane prApta thAya che. (58) That perfected soul, the embodiment of consciousnes full of pure brightness, the eteraal bliss, the supreme Lord Maba vira radiated the best light of knowledge for the welfare of mankind. And when His life-period was over, He attained to the state of formless and perfect existence. vIra-vibhUtiH (rA) Part II The Preaching of Lord Mahavira ( This part is translated into English by N. K. Bambhania, M. A., LL. B., Mangrol, Kathiawar. 1 Ahol Shrugyanam

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[ 242 ] satyaprakAza samavApya pUrNa yad vardhamAno jagato dideza / saMkSepatastat pratipAdayAmi samagrakalyANanidAnabhUtam trIvibhUti n +$ ! ( samagra AvaraNa-andhAne ucchedI ) satyane pUrNa prakAza prApta karyA pachI bhagavAna mahAvIre jagata je upadeza karyo che te sane kalyANakAraka hAI ahIM TUMkamAM rajU karuM chuM. ( 59 ) ( 59 ) I here briefly relate what Lord Mahavira taught the world after attaining that True & Perfect light. That teaching is such as will benefit all, vimohanidrApatitA manuSyA mahAtmanA kAruNikena tena / pavitravANIprasaraiH svakIyairmahasvibhirjAgaritAH pravodhya // maiM // e kANika mahAtmAe mehanidrAmAM paDelA mANaseAne pAtAnI pavitra vANInA tejasvI pracArathI pratyeAdhIne jagADyA che. (6. } (60) Men of the world were fast asleep under the influence of Moha (ignorance or infatuation). Them this Great Soul, with His heart overflowing with mercy, has awakened by means of His brilliant flow of pious speech. dharmAzayAt svArthakRte ca hiMsAM vidhIyamAnAM pracuraM samantAt / so'pAsituM durgatihetubhUtA mAndolanaM jJAnamayaM tatAna // 62 // te mahApuruSe dhabuddhithI ane svArthane mATe ( viSayalelupatAthI ) rAtI krutikAraka hi'sAnA kharDubyApI pracArane nAbUda karavA jJAnamaya AdaeNzana phelAyu hatuM. (61) Aho! Shrutgyanam

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aura-vibhUtiH [1 ] (61) He launched a purely spiritual movement to root put the evil practice of animal-slaughter, which was carried on verywhere under the name of mis-conceived religious belief, or was due to the gross selfishness of men. This evil practice is sure to lead them to perdition, ucairmahAtmA sa dideza lokAn yuSmAkamAcchettumasan parasya / naivA'dhikArA, priyameva sarvazarIrabhAjAM nijajIvanaM hi // 2 // e maharSie lokene joradAra upadezamAM kahyuM anya prANInA prANane chInavavAne tamane hakka nathI. badhA ene pitAnuM jIvana vahAluM ja hoya che se saman ! (12) ( 62 ) To men, that Great Soul preached at the top of His voice: You have no right what-80-ever to take the life of another. Life is as much dear to others as to you, sarvaH samAkAMkSati saukhyameva parasya duHkhIkaraNaM na yuktam / duHkhasya kASThA ca parA parasya prANApahAre pravicArayadhvam ! // 63|| badhA sukhane ja cAhe che. bIjAne dukha ApavuM ucita nathI. tamAre vicAravuM joIe ke, bIjA prANInA prANa levAmAM tene parAkASTAnuM (chellI hadanuM) 5 thAya che. (63) (63) All desire happiness and happiness only. Then to give pain to others is bad. Bear in mind that when an animal is killed it feels the worst of pains. na hiMsayA sidhyati dharmatanaM dharmastu santoSagataH parasya / tenaiva saMsidhyati saumanasyaM mitho manuSyeSu tathA''tmatoSaH // 6 // Ano! Shrutgyanam

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| " ] phIlDa mUtiH hiMsAthI dhamanuM tattva nathI sadhAtuM. dhama te khIjAne santeSa pamADavAmAM che. e ja rItathI manuSyeAmAM paraspara saumanasya (mIThI lAgI, mIThe vyavahAra) sadhAya che, ane sAthe ja, AtmasantASa paNa pamAya che, (64) ( 64 ) To attain piety ( Dharms ) through violence is impossible. To attain piety, make others happy. Mutual affectionate feelings and also self-contentment of men flow from such a wish to make others happy. anantasaMkleza bhavArtanAdaiH karoti vAtAvaraNaM ca hiMsA | malImasaM krUra - bhayaMkaraM ca vilIyate tena ca lokazAntiH // 65 // prANIne hiMsavAmAM tenA anantaduHkhabharyAM AntanAde kharekhara vAtAvaraNane krUra, bhayaMkara ane malina banAvI mUke che, ane ethI prajAjIvananI zAnti paNa haNAya che. (6) ( 65 ) The helpless eries of animals experiencing infinite pain while being killed, render the atmosphere dirty, oruel and fearful. It is this that destroys world-peace. jijIviSA cet sukhataH svayaM tad na bAdhakaH syAt parajIvanasya / anyAn samujyAsya sukhI bubhUSA nUnaM mahAmohaviceSTitaM tat // 66 // mANasa peAte je sukhe jIvavA cAhatA hoya te teNe khIjAnA manane AdhAkAraka na banavuM joIe ( khIjA jIvAne paNa sukhe jIvavA devA jeIe ). bIjAnA kaccaraghANa vALIne peAte sukhI thavA icchavu e te khUba ja ajJAna cennA cheAya kara bhramaNA che. bIjAone duHkhamAM nAMkhanAra peAtAne mAthe paNa duHkhanA bhaya ghUmI rahelA anubhavatA DeAya che.) (16) (66) If one wants to live in peace, let him not destroy the life of another. The expectation to live happily after destroying others is an egregious blunder, Aho! Shrutgyanam

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-vibhUtiH [ 1] vanaspatInAmazanaM vihAya mAMsAzanaM naiva satI pravRttiH / hiMsAM vinA klezaparAM hi na syAt rAzayotpAdanivandhanaM tat / / 67 // vanaspatine ahAra mUkI mAMsabhakSaNa karavuM e sArI vAta nathI. hiMsA, ke je saheje kalezatpAdanathI bharapUra che, te vagara mAMsAhAra saMbhava nathI. eTale mAMsAhAranI pAchaLa hiMsAnuM pApa bhayaMkara bhabhUkI rahyuM hoya che. Ama mAMsAhAra krUra AzayamAMthI janme che, ane vaLI krUra Azayane janmAve che, phelAve che. (67) (67) To leave vegetarian food and to take to meat-diet is bad. Meat-diet which can only have its origin in cruelty and bard-heartedness and wbich further engenders hard-heartedness, is not possible without animal-slaughter which involves & lot of torture and pain. sUkSmAsumattve'pi vanaspatInAM na tAn vinA jIvati dehadhArI ! naisargika bhojanamAcaraMstat, jano na duSyedamalImasatvam // 68 // vanaspatimAM yadyapi susUddhamAM prANa tatva (Life) che, tathApi tenA AdhAra vagara dehadhArI jIvI zake nahi. vaLI, e prAkRtika AhAra che, jemAM koI prakAranI malina cIja (lohI, haDI vagere bilakula nathI. mATe e svAbhAvika pavitra AhAra karatAM mANasa dUSita thatuM nathI-gunhegAra Thareta nathI. (68) (68) Tnough plants bave some sort of life in them, it is impossible for men to live without the use of them. This is the natural food, and it contains no such obnoxious matter as blood, flesh, bones ect. So a man taking it, is tainted with no sid. dideza vIro mahatImahiMsAM saMnyAsinAM gehavatAmaNuM ca / saMkalpataH sthUlazarIrabhAjAM nirAgasAM hiMsanavarjarUpAm // 69 / Aho! Shrugyanam

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mahAvIra deve ahiMsAnuM mahAvata saMnyAsI jIvana mATe batAvyuM che, jyAre gRhastho mATe ahiMsAnuM aNuvrata jaNAvyuM che. gRhastha mATe prarUpAyalI aNu" ahiMsAnI maryAdA niraparAdha"skUla" ("sa") prANIonAM IrAdApUrvaka hiMsanathI viramavAmAM che. (rogapacAra jevA prasaMge roga-jatuonuM IrAdApUrvaka hiMsana thAya che tene niSedha e ahiMsAmAM zAmila nathI.) (69) (69) Lord Mahavira bas ordained the great or comprehensive vow of non-violence for ascetics & the small or limited one for housebolders. The latter consists in not intentionally killing innocent or unoffending animals who are traga (moving or mobile ) beings. parasya duHkhIkaraNaM kaSAyavikAradurbhAvavazena hiNsaa|| pramAdayogaH svayameva hiMsA durbhAvavRttiH punarucyate kim ? // 7 // bIjAne vArthathI, lobhalAlacathI, krodhAdi vikArathI athavA mUDhabuddhithI, bhramita khAlathI duHkha ApavuM e hiMsA che. pramAdaga-pramatta sthitiasAvadhAnatA jAte ja hiMsA che, to pachI durbhAvavRtti (burI bhAvanA) mATe te zuM pUchavuM ? (70) (70) To give pain to others under the influence of evil feelings such as self-interest, temptation, anger or folly, is also Hinsa (violence). Carelessness by itself amounts to violence; then what to say more of evil-mindedness, hiMsApratiH pratihiMsakatvaM vareNa varasya paraMparA ca / jagatyahiMsA- balamuccakoTi virodhicetAMsyapi nAmayed yat // 71 / / hiMsAmAMthI pratihiMsakabhAva jame che dha vairane janmAve che, ema parathI viranI paraMparA cAle che. jagatamAM ahiMsAnuM baLa e ucca keTinuM baLa che, ke je, vidhIonAM virodhI dilane paNa namAve che. (71) Ahol Shrutgyanam

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vIta: [ 27 (71) Violence begate counter-violence An Act of hostility lets loose & flood of such retaliatory acts. The force of non-violenos is of a type 87 supr. me that even hostile hearts many bend be. fore it. na kApyaho ! savata ! durvicAraM svadurvicArAkramaNaM sva eva / vizvAMgimatrAratilakSaNaM bhoH ! ahiMsadharma samupAzrayadhvam / / 72 // bhagavAna kahe che e manuSya! keIne mATe paNa bure vicAra na sevaze. yAda rAkhaze ke potAnA dui vicAre potAnI ja upara AkramaNa karanAra thaI paDe che. duniyAbharanA prANIo tarapha maitrIbhAva rAkhe e ja ahiMsA dharma che. e dharmane tame tamArA jIvanamAM pragaTa . (72) (72) Oh, never entertain an evil thought for any one. Such thought reacts upon the parson himself. Oh, men, ever observe the VON of pon-violence which consists in wholehearted love for all, priyApriya svasya sukhAsukhe stastathA parasyApi vicintya bhavyAH / bhaveta sarvatra sucittabhAvA nAmaMgalaM kasyacidAcareta ! // 73 / / jema pitAne sukha priya ane duHkha apriya che, tema bIjAne paNa tema ja che. ema samajI e sajana! badhA prANIo tarapha tamArI ane bhAvanA zubha rAkhe! koInuM paNa amaMgala (bu) na kare. (3) (73) Just as you like pleasure & dislike pain, so do others also. Think this and be well-wishers of all. Never think of doing ill to anyone. hiMsanti lobhAcchalayanti lobhAt kliznanti lobhAripavAnta lobhAt / lobhI hi vistIrNamanarthamUlaM tat pApamucchidya sukhIbhaveta // 74 / / AMO! Shrutgyanam

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[ 8] vArika mANasa bIjAnI hiMsA kare che lobhathI, bIjAne Thage che, ThagavA dAvapeca kare che lebhathI, bIjAne herAna kare che athavA pite herAna thAya che lebhathI, ane bIjAne duzmana bane che lebhathI. kharekhara lebha anarthanuM vistIrNa mULa che. e pApanuM nindana karI sukhI thAo ! (74) (74) It is due to excessive greed that people indulge in killing, deceiving or persecuting others; suffer harassments or act 88 enemies towards others. Greed is the great souroe of all evil or all distrese, Root it out and be happy. parigrahAndolanamUcchitAtmA svayaM samAmantrayati vyathauSam / tathA parAna muJcati kaSTabhUmau svAnyopakArI khalu lobharodhaH / / 7 / / mANasa parigrahanA AndolanamAM mUcchita thaI hAthe karI duHkhone notare che, eTaluM ja nahi, enI e unmatta mUcchI bIjAne paNa duHkhI hAlatamAM nAMkhe che. kharekhara lobhanA niyamanathI pitAne ane sAthe ja bIjAone paNa lAbha che. (75) (75) One under the influence of a varice not only invites unto oneself, but bringe on others a lot of troubles. And it is the arresting of avarice that makes oneself and others happy. krodhAt svacitsvAsthyamapAkaroti mAnAnnirundve vikasat svasatvam / dambhAnijAntastimiraM cinoti doSAn samAnAmata savato'mUm // 76 // mANasa krodhathI pitAnuM Atmika ke mAnasika svAthya gumAve che, ahaMkArathI potAnA satvane vikAsa pAmatAM aTakAve che, mAyAthI pitAnI andara anyakAra ane saMgrahe che. A doSane tame AtmabaLe dabAva ! (76) (76) Anger under nines mental and spiritual health. Pride cheoks the growth or expansion of heart. Hypocrisy accumulates the internal darkness. Be brave and crugh these vices Ahol Shrutgyanam

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-nara; [ 21] uvAca vIrA sugabhIraghoSairbho bho janA! ! samyagaveta satyam / satyasya padyAmavalambya dhIrAstaranti mRtyu samapAstapApAH // 77 / bhagavAna mahAvIre gaMbhIra dhvanithI upadeza karatAM kahyuM he manuSyo ! satyane barAbara samaje ! satyanA mArge cAlIne dhIra AtmAo samagra pApathI mukta thaI mRtyune tarI jAya che. cha7) (77) With his deep resounding voice Lord Mahavira has preached: "Ob men, know well what the truth is, It is by taking to the path of truth that people wash away all their sing and conquer death." eko hi dharmo'khilamAnavAnAM netuM samarthaH paramaMgalaM yH| asAvahiMsA-* tapa-saMyamAtmA nAtaH paro vai kuzalasya panthAH // 7 // badhA manuSyane dharma eka ja che, je jIvanane parama maMgala sthiti para lai javA samartha che. te dhama ahiMsA, saMyama ane tapa che. A sivAya kuzala- mArga bIje kaI nathI. 78) (78) The path of Dharma (religion) for all is one and the game. It leads its followers to the perfectly blissful state. It consists in non-violence, penance and self-control. Other than this there is no way to lead to the blissful state. zapa mA saMdara-satya-jI-kSamA-A-cA-rAtirikSA samAzrayetA'mRtadharmamenaM vimuktaye bandhanatA samagrAt // 79 / / zama, dama, saMyama, satya, zIla, kSamA, dayA, tyAga, tapa, titikSA e amRtadharma che. samagra bandhanAthI chUTavA mATe A dharmane abhyAsa kare ! (797. *havArAno Ahol Shrutgyanam

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[ 150 ] vIra - vibhUtiH (79) To become free from all fetters, you should resort to this path of Dharma leading to immortality. This path consists in the pacification of passions, subjugation of senses, control of mind, truthfulness, morality, forgiveness, compassion, renunciation, penance and patient enduring. dvijAtaya: kSatriya - vaizya - zUdrAH sarve vikAsa svamalaM vidhAtum / yAvat samunnatumalaM dvijanmA zUdro'pi tAvanmahilA'pi tAvat ||80|| brAhmaNa, kSatriye, vasyA ane zUdro badhA peAtAne jIvanavikAsa, Atma vikAsa karI zake che. eka brAhmaNa potAnI jeTalI unnati sAdhI zake che, teTalI, eka zUdra ane eka strI paNa sAdhI zake che. (80) (80) Any one, whether he be a Brahmana, a Kshatriya, & Vaishya or a Shudra, is competent to accomplish one's progress. A Shudra and a Woman are as much competent to attain advancement as is a Brahmana. dharmAdhikAre sakalAH samAnAH sarve samunnetumalaM caritram | sarve samaM prAptumalaM vikAsamarhanti sAmAnyata eva mokSam // 81 // dharmAMnA adhikAra brAhmaNa-kSAtraya vaizya-zUdra badhAnA eka sarakhA che. e badhA peAtAnA carcAtrane unnata banAvI zake che, e badhA peAtAnA eka sarakhA vikAsa sAdhI zake che ane e badhA eka sarakhI rIte mekSa meLavI zake che. (81) (81) So far as the path of Dharma is concerned all Bre equally entitled to follow it. All can equally elevate their character. All are equally competent to attain their spiritual growth and freedom from bondage. ucca guNe karmaNi yaH sa ucca nIca guNe karmaNi yaH sa nIcaH / zUdro'pi cet saccaritaH sa ucca dvijo'pi ced duzcaritA sa nIcaH // 82 // Aho! Shrutgyanam

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paura-tiH je guNa-karmamAM ugya che te ucca: che ane nIca che te nIca che. zuddha paNa sadAcaraNavALa hoya to ucca che, jyAre brAhANa duzcaritra hoya to nIca che. (82) (82) Superior is he whose acts and virtues are superior; and inferior is he whose acts and virtues are inferior. A person ba yo ing good character is superior though he be a Shudra; and & person having bad character is in farior though he bs & Brahmana, dinAta kSatriya-vaizava -zUDhA je vahu vatarmata chu ! asti pratiSThA guNakarmayoge na jAtimAtrAd garimAsadIsyAt / / 8 / / brAhmaNa, kSatriya, vaizya, zudra badhA pitAnA ucita karmathI che. pratiSThAnu sthAna guNa-karmanA cage che, jAtimAtrathI gaurava nathI. (83) (83) A person is a Brahmana," Kshatriya, Vaishya or Shudra according as he does the work befitting a Brahmana, Kahatriya, Vaishya or Shuira. His superiority depends on his virtues and deeds. The more fact that he is born in a 80-called big ber caste cannot entitle him to respect, jhAlara ki-kSatriya-rA- mag ha-taraNA pravAjayAmAsa sa yoSito'pi sarvA''tmakalyANasamAnavRttiH // 84 // bhagavAna mahAvIranA anuyAyI sAdhu ane gRhastha vagamAM brAhmaNa, kSatriya, vaizya, zUdra badhA hatA. [ e mahaSinI zAsana- saMsthA(dharmasaMsthA)nAM dvAra badhAne mATe khullAM hatAM. badhA AtmAnuM kalyANa karavAnI eka sarakhI vRtti che jenI evA e mahAtmAe strIone paNa dIkSA ApI che. (e mahAna prabhue strI-drone mATe paNa vikAsa sAdhanane mArga eTale ja mokaLe batAvyuM che.) (84) Ahol Shrugyanam

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-f (84) Among ascetics and house holders-the followers of Lord Mabavira, there were Brahmanas, Kshatriyas, Vaish yas and Shudrag. He had admitted into the order of ascetics even women ae nuns. He had but one aim, namely, to emancipate all. (He had left the doors of emancipation open for all including even females and Shudras.) samagravastusthitibodhanArthamanyonyadRSTayantaravedanArtham / anyonyamaitrIparibhAvanArtha syAdvAdatavaM bhagavAn dideza / / 85 / / bhagavAne jagatane anekAnta-daSTine ( arthAta vastusthitinuM avalokana karavAnI sApekSa daSTine) pATha zikhavyo che-varatunI sAcI ane pUrI hAlata samajavA mATe, ekabIjAnAM dRSTibinduone samajavA mATe ane e rIte janatAmAM paraspara maitrIbhAva jagADavA mATe. (85) (85) In order that people may know the whole truth about a thing that they may learn to appreciate one another's view-point and tbat their mutual relations may become harmonious, He taught the pbilosophy of Fun or flat which means viewing # thing from different stand-points and which seeks to reconcile individual several concepts apparently contradictory and to coordinate them into one harmonious whole. ayaM hi vAdo vyavahArakArye sAmAjikatve'pi ca rAjanItI / dharme tathA darzana-sampradAya-kSetre samAdhAnasamarthabhRtaH // 86 // (anekAntavAdanI upayogitA jIvananAM badhAM kSetramAM che.) ene prayoga vyavahAramAM sAmAjika viSayamAM, rAjakaraNamAM ane dharma, darzana tathA saMpradAya kSetromAM samanvaya sAdhI samAdhAna karI ApavAmAM samartha bane che. (86) (86) It is this philosophy alone that can put an end to con troversial matters in all spheres, namely, worldly, social, political, religious and philosophical. Aho Shrugyanam

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bIra-vibhUtiH [ ] lokaM samudbodhayati sma vIraH karttavyasaMpAlanatatparaH syAH / kartavyasiddhistava hasta eva syA svAzrayI svaM tvamanantazaktiH // 87 // mahAvIra kahe cheH mahAnubhAva! kartavyapAlanamAM sAvadhAna bana ! kartavyasiddhi tArA hAthamAM ja che. svAzrayI bana! tuM ananta zakitane dhaNuM che. (87) (87) Lord Mabavira preaches to all: "Your only concern should be to do your duty. To do it lies within your power. Be self-reliant. In you, there lies bidden infinite power," svayaM zarIrI nijabhAgyakartA kriyAnurUpaM vitanoti bhAgyam / vidhAta naivezvaranAmatattvaM svahastasAdhyaM khalu jIvanaM svam / / 88 // prANI pote ja pitAnA bhAgyane saNA che. jevAM kAma te kare che tevuM pitAnuM bhAgya sarje che. Izvara paramezvara che. paNa te ApaNe bhAgyasaNA ke vidhAtA nathI. pitAnuM jIvana pote ja potAne hAthe ja sAdhavAnuM che. (88) (88) A person himself is the architect of his fate. As he does, so be forges his fate. God does exist; but He does not mould the fortunes or fate of men, To make or mar one's life depends on oneself, sacetanAnandamahomayaM svamantaddezA''tmAnamavehi tanvam / bhramaH svakarmAvaraNaistadIyaH zivaH sa muktastadapAsanena // 89 // mahAbhAga ! tuM pitAne-AtmAne-saccidAnandarUpa svacetanatatvane eLakha ! antardaSTithI oLakha ! enuM bhramaNa (bhavabhramaNa) enAM pitAnAM kAmika AvaraNane lIdhe che. e avara khasI jAya eTale e mukta che, pUrNabrA ziva che. (89) 10 Aho! Shrugyanam

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[ 24] vI (89) With the gaze turned inwarde, realise thy self which is intrinsically full of the supreme lustre of intelligence and bliss. His (i, e, the soul's) wanderings in this world are due to his being sbrouded in the vejle of his Karma, Let him dextroy them, and he is blessed, he is free, he is the Supreme. sarve cidAnandamayAH svarUpataH zarIrabhAjaH paramezvarAH samAH / anantavaicitrya-viDambanAH punA svakIyakarmAvaraNAnusArataH // 90 / / badhA ja ravarUpe ekasarakhA cidAnandarUpa paramezvara che. paraMtu A ananta vicitratAo, ananta viDaMbanA dareka prANInAM potapotAnAM kAmika AvaraNethI, kAmika baLo pramANe sarjAI che, sarjAya che. akhila bhavacaka-vivatta kAmika caka para Azrita che.) (0). (90) All embodied souls are intrinsically in their real nature Gods (quar) endowed alike with infinite kaowledge and infinite bliss; but their infinite varieties and their agonies are due to the Karmic forces that cloud them, and are in aocordance with the Karaas of each. cittattvamekaM sakalAMgamAjAmantardazA bhAlaya ! zAntavRttyA / sampatsyate te tadabhedadRSTiH sampatsyase tena ca vizvabandhuH // 91 // bhadrA sarva prANIonuM antastatva cittattva eka ja che. (badhAM jIvanta zarIramAM eka ja svarUpanuM cetana tattva che.) zAnta bhAvathI antardaSTie ne ! ethI tane abheda-dazana thaze ane enA phalarUpe tArAmAM vizvabadhubhAva pragaTaze. (91) (91) With the tranquil mind turned in wards, realiset he fact that all souls are of the same nature. That will enable thee to seo oneness everywhere. And that in turn will make thee the friend of the world, Aho Shrutgyanam

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paura-vibhUtiH [ 155] anAdinA karmabalAzrayeNa zarIrayogena bhavaM vicitram / karmANi kurvan parivambhramIti jIvo dadhAno jaDapAravazyam // 92 / / jaDavivaza jIva pitatAnAM karma pramANe anAdikALathI navA navA zarIrane dhAraNa karI kamabandhane karata-navA navA karmothI pitAne lapeTa vicitra mAM dukharUpa bramaNa karI rahyo che. (2) (92) On account of the beginningless association with the body which is due to the Karmic forces, the soul, bearing material bonds, wanders in this strange world, through innumerable lives, accumulating new Karmaa. mohAvRtevismRtavAn svarUpaM jaDAnuSaMgaikarataH zarIrI / klezAnanalpAnanuvobhavIti tanmuktimArgaH svayameva sAdhyaH // 93 / / bhautika sukhanA rasapAnamAM DUbele prANa mahAvaraNane lIdhe pitAnuM svarUpa bhUlI gayo che ane ethI ja e nAnAvidha kalezethI duHkhI che. emAMthI chUTavAne mArga eNe pite ja sAdhavAne che. anya koI sAdhI Ape ema cha nali.) (63) (93) The soul, who remains engrossed in material enjoy. menta, by reason of his being clouded by igaorance or infatuation, has forgotten big inherent state, and hence be repeatedly experiences a lot of pain, Freedom from that is attainable only through his own efforts, na ko'pi netA narakaM na vA divaM na ko'pi sammocayitA bhavAvaTAt / svakarmaNA badhyata eSa mucyate svakarmaNA yAti gati zubhAzubhAm // 94 // Aho! Shrutgyanam

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[ raha6 ] vI-miti bhagavAna kahe che nathI koI narakamAM laI janAra, ke nathI koI svarga bakSanAra; temaja nathI ke, bhavacakramAMthI prANIne chUTA karanAra. prANa pitAnA ja karma baMdhAya che ane pitAnA ja puruSArthathI chUTe thAya che tema ja potAnI ja karaNI anusAra sArI ke kharAba gatimAM jAya che. (94) ( 94 ) There is nons to lead us to hell or to heaven, none to emancipate us from this worldly ditch, Every one of us is either fettered or freed as a result of one's own acte; and it is by reason of one's acts alone that one goes to varying stages of worldly existence, good or bad. nAnA vyavasthAta uvAca cetanaM bhinna pratikSetrakamaMgamAtragam / anantacidvIryasukhaM svarUpataH svayaM ca karmAvalikAri-bhoginam // 15 // bhagavAna kahe cheH AtmA judA judA che, kemake te ja vyavasthA zakaya che; eTale zarIre zarIre A tmA jude che ane svazarIra mAtramAM ja vyAsa che. e svarUpe anantacitravIrya-sukharUpa che. e pote ja potAnI tathAvidha dazAthI karmo bAMdhe che ane bhagave che. (jIva svayaM karma kare che, bAMdhe che ane bhagave che. emAM "Izvane kaI ja saMbaMdha nathI athavA emAM katRtva dharAve e koI Izvara nathI.) (95) ( 95 ) As otherwise there can be no order, Lord Mabavira has taught that the souls ( #FAI) are many, and separate in diffe. rent bodies, each pervading its respective body, and not exten. ding beyond it. And every goul is full of infinite kuowledge, power and jay in its true nature, and it itself performs actions while in bodily existence, and reaps the fruits of them, muktiM ca karmAvaraNAd vimukti dideza cAritravalopalabhyAm / karmAnubandho viramed yadA ca kSIyeta pUrvazca tadA hi muktiH // 16 // Aho! Shrutgyanam

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aura karmanAM AvaraNothI pUrNa mukti ene mahAvIra deva mukti kahe che. (meha, avivA e AtmAnAM bana; emanAthI AtmAnuM sarvathA chuTApaNuM thavuM e ja enI mukti che.) karmanA baMdha thatA aTake ane pUrvanA badhe badhA kSINa thAya tyAre mukti che. ane te cAritra-baLathI pamAya che. (96) ( 96 ) He bas further taught that Salvation consists in freedom from all the Karmic bonds, and that this Salvation is attainable through the strength of right conduct. When fresh Karma: cease to biod and all the accumulated past Karmas wear away, one attains Salvation. anantacidvIryasukhaprakAzA dehAkSacetorahitAmamUrtAm / bhivAmabAdhAmacalAmanantAM pUrNAtmazuddhiM sa uvAca muktim // 17 // bhagavAna AtmAnI pUrNazuddhine mukti kahe che. pUrNa zuddha AtmAne sarvathA zarIra-saMbandha chUTI jAya che tyAre e pitAnI zuddha amUrta avasthAmAM Ave che, jyAM zarIra, Indriya ke antaHkaraNa kaMI nathI. anatacidAnandavIyamaya AtmAnI e pUrNa svabhAvasthiti che. AtmAnI e zAzvata, acala, akSaya, avyAbAdha maMgala sthiti e ja enI mukti-dazA che. (97) (97) He has also taught that in the emancipated state there is the light of infinite kaowledge, power and bliss; there are no body, senses and mind, there is no form, no pain, no movement and no end, but there is blessedness and perfect purity of the soul. (The perfect purity of the soul, endowed with the above-mentioned qualities is final Emancipation ( gfare ). muktasya bhUyo na bhavAvatAro muktina sA nAma bhvaavtaare| nAnyatra muktaH paramezvaratvamAtmA hi khatvIzvara AtmamukteH // 98 / / mukta thayela AtmAnuM pharI saMsAramAM avataraNa thatuM nathI. mukta thayA pachI paNa pharI enuM saMsAramAM avataraNa thAya te te mukti ja na kahevAya. Aho! Shrutgyanam

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[8] zora-tiH dhiranuM IzvarapaNuM tenI mukti sivAya bIjuM kaMI nathI. AtmA ja bhavabaMdhanathI mukta thatAM Izvara che. (bhavabaMdhanathI mukta thayela AtmA sivAya bIjo koI khAsa eka Izvara nathI.) (98) ( 98 ) An emancipated soul never returns to the world (#'ent). That can never be termed emancipation, if an emancipated soul were to return to the world. Divinity resides nowhere except in this emancipated state. This is only the very state of the soul that makes it God, manovizodhapravaNaM virAgamAvaM prapoSad vimalaM caritram / mamnimanA saMyamayogazAli saMsAdhyate jJAnavatA''tmamuktiH // 19 // virAgabhAveSa, cittazAdhanaparAyaNa ane saMyogavibhUSita evuM nimala cAritra dharanAra jJAnInI mukti thAya che. (lDa) ( 99 ) A person endowed with the true discriminating facul. ty atteing this state of emancipation by means of pure conduct which is adhering to the purity of mind, which is such as would strengthen the spirit of non-attachment and wbich is endowed with good self-control. yontAripUNAM mahatAM vijetA mahAn vijetA sa samAvizve / jitendriyaH zuddhamanA kaSAyAnunmUlya yAyAt paramAtmabhUyam // 10 // Atarika de (kAma, krodha Adi) moTA balavAna zatruo che. emane jItanAra ja samagra jagatamAM sahuthI meTe vijetA che, jitendriya ane zuddha manA banI kapAye (krodha, lobha, mada vagere)thI mukta thanAra, paramAtmabhAvane prApta kare che. (100) Ahol Shrugyanam

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pI-vibhUtiH [ 8 ] ( 100) He is the highest of all the ocnquerors in the whole world, who conquers his internal enemies which are verily very strong. When a person having curbed his senses and purified his mind, becomes free from all passions, be attains to the state of the Supreme Soul. yato yato rAgamAlA vyapeyurbhajet sadA taM tamupAyamucaiH / mukteridaM sAdhanamAha vIro na bAhyalokaiSaNagAmukaH syAt // 101 // bhagavAn pharamAve che. je je rIte rAgadveSAdi mala nAbUda thAya tema vatI ! tema pravatAM ! arthAt je je upAye rAgadveSAdi mala dUra thAya te te upAyane dRDhabhAvathI sevA ! e ja muktinuM sAdhana che. bhagavAna kahe cheH mAhyaleAkeAnA, arthAta, khAdya leAkapravAhanA, ahIta rUDhimA nA athavA bhautika sthUla lAlasAnA anugAmI na aneA ! (101) (101) One should always resort to proper expedients what-soever as would wash away the dirt of attachment, Lord Mahavira has taught this to be the means whereby to attain Salvation. One should never move thoughtlessly with the worldly current. iti svalpaM vizvapraNatacarito dukharatapAH kSamApArAvAro'khilajana hitArAdhanamanAH / jagadvyApi-zreyaskara - vividhadRk saMgamamayaM pravaktA panthAnaM smRta iha yathAzakti bhagavAn // 102 // jagadUndita-carita, dulcara tapanI mUrtti, kSamAsamudra, sajana-hitanA ArAdhanamAM nimagna ane duniyAbharane kalyANakAraka thAya evA, vividha dRSTienA samanvayathI sapanna mArga batAvanAra evA mahAprabhu mahAvIranuM A pramANe A pramanyamAM) yathAzakti kaMika smaraNa karyuM', (102) Aho! Shrutgyanam

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[40] vIra-vibhUtiH (102) In this way, according to my capacity, I have tried A little to remember Lord Mabavira, whose life has been revered by the whole world, who had practised the top-most penance, who was an ocean of forgiveness, who had but one aim, name: ly. to accomplish the good of all, and who has taught the path which is universal, is beneficial to all and towards which all the differing systems of philosophy converge. vIra-vibhUtiH samAptA Ahol Shrutgyanam

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anekAnta-vibhUtiH [dvAtriMzikA-zlokasaMkhyA 32] The Greatness of the Doctrine of Manifold Aspects. [vi. saM. 1987--ApADhe prakAzitapUrvA ] Ahol Shrutgyanam

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Ahol Shrutgyanam

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viSaya-nirdeza mi darzanane nyAyasiddhAnta "syAdvAdayA anekAntavAda" e eka evI vizALa daSTi che, je vastunuM bhinna bhinna daSTikothIjudI judI bAjuethI avalokana kare che. A visAla ane vyApaka daSTinA avelekane ekadaSTibaddha vicAro saMkucita (adhUrA) puravAra thAya che ane bhinnabhinnadaSTibindusaMgata bhinnabhinna (viruddha dekhAtA vicAra paNa mAlAmAM mauktikenI jema samanvita banI jAya che. anekAntavAda, mATe ja, vastuta: samavaya-kalA hAI samanvayavAda che, jenuM pariNAma, adhUrI daSTiethI upajatA kalahAne zamAvI sAmyavAda samavAda-samabhAva)nA sarjanamAM Ave che. kemake eka daSTinA AdhAra para eka bAjune mata dharAvanAra jyAre sAmI daSTine khyAla pAme che tyAre tene eka bAjune jakka ane e viSe nI takarAra maTI jAya che. avazya, eka bIjAnAM mAnasane paraspara mIThAzavALAM banAvavAmAM vyApaka jJAnanI jarUra che, ane te, vyApaka daSTi pUruM pADe che, je daSTine, jena darzanamAM, "anekAntadaSTi' kahevAmAM Ave che. ekAda udAharaNa laI kaMIka vicAra karIe. eka saMpradAya kahe che ke jagakartA Izvara che bIje kahe che ke jagakartA Izvara nathI athavA Izvara jagakartA nathI. niHsaha, A banemAMthI kaI eka asatya che. paNa samajavuM joIe ke A banne vAdAnuM lakSya zuM che ? IzvarakatRtvavAdI kahe che ke je tame pApa karaze te Izvara tamane daMDa deze, narakamAM mokalaze; je tame puNya karazo te te khuza thaze; tamane sukha deze, svargamAM mekalaze. Izvara katRtva-vidhI jaine kaheze ke je tame pApa karaze to azubha karmone bAMdhaze. khAdhelA apathya bhejananI jema enuM (azubha karmanuM) duHkharUpa phaLa tamane maLaze, tamAre burI gatimAM javuM paDaze. je tame puNya karazo te tame zubha karmanuM upArjana karazo khAdhelA papa bhejananI jema e ( zubha karma) tamane sukhadAyaka thaze. eka dharma mANasane IzvarakartutvavAdI banAvI je kAma karAvavA cAhe che, Ahol Shrutgyanam

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164 te kAma khIjo dharma temane IzvarakatvanA virodhI banAvI karAvavA icche che. AmAM jovuM joie ke dharmamAM bhinnatA AvI ? nA. bhinnatA enAM sAyane mAM AvI. mATe A bhinnatA vadhakAraka zA mATe thavI joIe ? virAdha tyAM DeI zake, jyAM bannenA uddezya ekakhIjAthI viruddha hAya. paNa ahIM ( uparanA vaktavyamAM) bannene uddezya eka ja che, mATe viruddhatA na kahI zakAya izvarakatvavAdane vaijJAnika draSTithI asatya mAnIe teye e adharma na kahI zakAya. buddhi karatAM bhAvukatA jemanI vadhAre cheteone izvarakanavAda adhika priya ane upayegI che. teo ema vicAre che ke izvaranA bharose adhu` cheDI devAthI nizcinta thaI zakAya che. ethI kartRtvane ahaMkAra pedA thatA nathI. puNya-pApane vicAra rahe che. jemanI buddhi adhika vikasita che tee izvarakatRtvane tarkasiddha na hovAthI mAnatA nathI. teo ema samaje che ke izvarane kartA na mAnavAthI ame svAvalI banIe chIe, Izvarane prasanna karavAnI ke ziza karavAne badale karttavya pUruM karavAnA prayatna karIe chIe. amArAM pApeAte mApha karanAra phrAI nathI e vicAre ame pApAcaraNathI DarIe chIe. joI zakAyuM ke jemaNe izvarakatRtvane mAnya che temaNe paNa e ja mATe e mAnyuM che ke mANasa pApa na kare; jemaNe izvarakavane mAnyuM nathI, temaNe paNa e ja mATe e mAnyuM nathI ke mANusa pApa na kare. bannenu lakSya eka che, ane manne, mANIene sukhI banAvavA cAhe che, ane azata: saphaLatA paNa temane maLe che. A pramANe, advaitavAda, jenA siddhAnta e che ke, jagatanu mULa tattva eka che, ema kahe che ke dvaita-bhAvanA saMsAranuM kAraNa che. advaitanI bhAvanAvALA A mArA svArtha, e bIjAnA svArtha evA sa'kucita vicAra nathI rAkhatA. e te jagatanA hitamAM peAtAnu hiMta samaje che, je vaiyaktika svAtha pAchaLa mANusA nAnAvidha pApa kare che e vayaktika svAtha enI dRSTimAM noMDhuM rahe ane ata eva e niSpApa banaze. dvaitavAdI kaheze ke, mULa tattva e che. huM AtmA chuM ane mArI sAthe lAgelu' paratattva-jatattva-pudgalatava juduM che. huM A para" nA andhanamAM par3I parAdhIna chuM, duHkhI chuM. mAre A andhanane teADavuM joie. Ama samajI e AtmAne ja prAdhAnya Ape che, ene ja ArAdhanIya samaje che; zarIra mATe keAI pApa karatA natho. A pramANe dvaita-bhAvanA ene nirvikAra manavA pratsAhita kare che. anekAntane khyAla ApatA eka A AAka paNa drazyanya che.~~ Aho! Shrutgyanam

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rUpAse hi sAMsathA tewAttAvAra prati ! __ yasyAmakArya kArya syAt karma kArya ca varjayet // ( hAribhaka sattAvIzamAM ANakanA pAMcamAM lekanI vRttimAM uddata) athata--deza, kAla ane roganA kAraNe evI avasthA AvI paDe che ke jyAre akArya kArya banI jAya che ane kArya akArya banI jaI tyAgI devuM paDe che. AmAM anekAntadarzananI chAya che. jene "AcAra" aMga jaNAve che ke"je jANavA je ghaNA , je gfietA je ghaNA "! arthAta-je kamabanyanAM sthAne che te karmakSapaNanAM sthAne che, ane je kamakSapaNanAM sthAne che te kamabanyanAM sthAne che. A badhAM kathanamAM anekAnta-daSTine spaSTa prakAza che. A badhA uparathI anekAnta-darzananI sImA( maryAdA ) ane rIti-paddhati samajI zakAya che, ane e samajavuM atyanta jarUranuM che. matalaba e che ke, je pravRttinA aucitya mATe vivekadaSTine Teko na hoya ane jene viveka ekaMdare agrAhA TharAvatA hoya tene anekAntane Teke Apa ke svAhAdane saMgata karavA mathavuM ane anekAnA oThA nIce ene ucita tathA AdaraNIya TharAvavI e anekAntavAdane durupayoga che, ane enI majAka uDAvavA sarakhuM che. bIjI bAju ghaTe che ke nahi enI mImAMsA karavI ane ghaTatI hoya to teno yogya samanvaya kara e anekAntavAda che, paNa je bAbata ghaTatI na hoya tevI bAbatane ghaTita TharAvavI e te bAlaceSTA kahevAya. evuM hoya te anekAntavAda aMdhAdhuMdhavAda banI jAya. -nyAyavijaya Ahol Shrutgyanam

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This Dvatrimshika (-ai) as it stands is a scholarly summary of the entire doctrine of Anekanta. It is written in a flowing, natural, melodious style and the author well deserves all the compliments of an accomplished compiler. I have no doubt that this Dvatrimshika will find the same welcome as his other works like Adhyatmatattvaloka and Nyayakusum anjali, etc.. Bombay, 26th Dec' 1945. A. S. Gopani, M, A. Aho! Shrutgyanam

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anaikAnta-vibhUtiH mahAtapaH sAdhanato'vadhUyaM rajaH samayaM bhavacakravAhi | paraM mahaH prAdurabhavo yad, namo'stu tasmai jagadIza ! vIra ! // 1 // sa'sAracakasa'cAlaka samagra rane mahAna tapanA sAdhanathI khaMkherI nAMkhIne je parama caiAti te` pragaTAvI che tene, huM vIra ! hai jagadIza ! mArAM namana che. 1 (I) Bow to the supreme light which, Oh! Vira ! Lord of the universe! Thou hast manifested shaking off through the highest austerities the entire Karmic dust which causes one to wander in the cycle of worldly existence. tasmin pare tejasi bhAsamAne'nekAnsa - tantraM mahada sphurad yat / prarUpaNaM lokahitAya tasya paropakAro bhagavan paraste // 2 // te parama prakAzamAna tejanI andara je mahAna anekAntatattva prakaTata thayu tenuM ceka hita mATe prakAzana karIne te jagata upara meATe upakAra karyAM che. ra (2) Thou hast laid the world under deep obligation by expounding for its good the matchless philosophy of anekAntaAnekanta (many-sided view or plurality of aspects), shining in that supreme light of Thine. This tract (amekAmsa - vibhUti) is translated into English by A. S. Gopani, M. A., and the trauslation has been subsequently revised by Manilal Dolatchand Shah B. A., LL. B., Patan. Aho! Shrutgyanam

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banekAnta-vibhUtiH [28] ekAntadurnItimahAmayArta-prajApurastAdupaDhaukanena / svAminnanekAnta mahauSadhasya vizvopakAryAsanamAgato'si // 3 // prabhe ! "ekAntavAda"nI dunIMti mahArogamAM sapaDAyelI prajA AgaLa " anekAnadazana" rUpa mahAnuM oSadha mUkavAthI tuM vizvopakArI tarIkenA Asana para virAjamAna thayela che. 3, Oh Lord I Thou hast occupied the place of universal bepelactor by offering the infallible remedy of ( a rmat)-Anekanta to the people of the world-people who were suffering from an acute disease of 612-Ekanta, that is to say, obstinate adherence to one-sided view as if it were the only and the whole truth. matAnahonmattavirodhavAtapracArasantapta-jagatprajAsu / vyadhA anekAnta-sudhAnikaM zamasya pathAstava suprazastaH // 4|| matAgraha( haThavAda)-janita unmAdI kalAnA kaluSita vAtAvaraNathI santapta banelIjanatA para teM anekAntadanarUpa amRta sicyuM che. prabhu! zAni pamADavAne tAro mArga zreSTha che. 4. (4) By formulating the doctrine of anAja, Thou haat sprinkled nectar among the people of the world-people who were sorely distressed by the heated atmosphere due to illdirected discussions arising out of one-sided obstinate views Thy method of calmiog, ob I Lord ! is par excellenoe. adoSyapekSAnugato vimarzaH samanvayAlocanato vivek| syAdvAda Iza! svadupajJa eSo'vekAmtanAmAntara AtanAtha ! // 5 // he vizvaba! apekSA daSTine saMgata thAya evI yogya vicAraNA, samanvaya-daSTie karAto vAstavika e tAre prakAzele "yAdvAda" sihAnA che, jenuM bIjuM nAma anekAnta-daSTi. 5 + Mapy-sided view or plurality of aspects. Ahol Shrutgyanam

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aDAnsa-vibhUtiH [ 3 ] (i) Oh ! Thou ! well-wisher of the world ! the lofty doctrine of gare (Syadvada) which is also called the doctrine of aneAnta, as conceived by Thee, is nothing but a faultless investigation of different view-points and reconciliation of them. samanvayAtmA samabhAvamUlaM sa sAmyavAdAbhidhayA'pi vAcyaH / samprocya siddhAntamimaM mahAntamApteSu mukhyo jagato mato'si // 6 // e siddhAnta samanvayarUpa hAi samabhAva( cA zamabhAva )nuM mULa che, eTalA mATe ene ' sAmyavAda ' paNa kahI zakAya. A mahAna ciddhAntanuM' pravacana karavAthI jamanA AptAmAM tAruM mukhya sthAna gavAyuM che. 6 (6) This doetrine being really bhramacAv ( investigation of diverse asperts or sides and reconciliation of them) is the source of equability, and may therefore be considered also 88 the doctrine of imp&rtiality or mental equilibrium ( sAmyavAra ). By enunciating this paramount principle Thou ha at achieved the foremost place amongst authoritative friends of the world. mUlaprakRtyA yadihAsti nityaM tadeva paryAyavazAdanityam | itthaM viviyA''dadhataH samAdhiM vivAdinAM kauzalamuttamaM te // 7 // mUla prakRti( dravya )thI je nitya che te ja paryAya-dRSTie anitya che, (dAkhalA tarIke, ghaTa peAtAnA mRttikAdrazyathI nitya che, ane, rUpAntarA thAya che tenA hisAbe anitya che. ) Ama, vivecana karIne vivAdIonuM samAdhAna karanAra tAruM kauzala uttama che. cha (7) Thy wonderful skilfulness, Oh ! Lord! is evidensed when Thou effectest compromise between two opponents holding divergent views by stating that an object, which, from the stand-point of the substance, ok which it is made, is eternal, is also non-eternal through its modificatory changes (also called properties or qualities). 22 Aho! Shrutgyanam

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[70] kA-jisi: svabhAvataH sat parabhAvato'sad vyatyA ca zaktyA ca bhavedasat sat / itthaM tvadIyaM sadasatpravAdaM nizamya ko dArzaniko na tudhyet ? // 8 // vastu sva-bhAve (pitAne rUpathI) sat che ane parabhAve ( parakIya rUpe) asat che. upAdAna kAraNamAM kArya vyaktirUpe asat che ane zaktirUpe satu che. Ama, tAre sat-asatano vAda sAMbhaLI keNa dArzanika khuza nahi thAya? 8. (8) A substance which can be predicated to exiat' ( to be 9 ) from the view-point of its own nature, can also be predicated 'pot to exist' ( to be 380) from the view-point of the nature of other substances. Also, the effect though patently not manifest is potentially present in its cause. Tbis is Thy doctrine of existence and non-existence, hearing which, what logician will not be glad at heart? dvaitaM yathArtha jar3a-cetanAbhyAmadvaitamapyAtmavikAsa dRSTyA / itthaM dvayaM tat paTu saGgamayya zAntastvayA tAraka ! tadvirodhaH // 9 // jagatu jaDa ane cetana ema be tatvarUpa hoI "daitavAda" yathArtha che tema ja, ArAdhya tattva ekamAtra AtmatA hoI tenA (AtmAnA vikAsa sAdhananI daSTie "advaitavAda" paNa yathArtha che, Ama, e bannenI kuzala saMgati karIne, he tAraka prabhu ! emane virodha te zAnta karI dIdhuM che. 9 (9) Thou hast, oh! Saviour ! put an end to controversies regarding Dualism and Non-dualism by cleverly interpreting that Dualism is logical because the universe is composed of two glements, namely, inanimate and animate, maintaining at the same time that non-dualism also is equally tenable because it is the elevation of the soul that is to be primarily attended to. Aho ! Shrugyanam

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[ 22 ] ekAtmavAdI hi samAtmavAdaH sa sarvabhUtaiH samabhAvavAdaH | itthaM sudhIrbhAvayati zrito'pi nAnAtmavAdaM paramArthasiddham // 10 // anujJAnsa-vibhUtiH ekAtmavAda eTale samAnAtmavAda [badhA AtmAe ( mULarUpe ) samAna che evA vAda . A vAda sarva prANIe sAthe samabhAva keLavavAnA pATha zIkhave che. sunna jana anekAtmavAda ( jIvA judA judA che e vAda )ne siddhAnta, je yathAya che, tenA anugAmI chatAM, upara kahyA mujaba ekAtmavAdanI bhAvanA seve che. 10 (10) The doctrine of Oneness of soul is not different from the doctrine of equality of souls because all souls are intrinsically qual in their real naturs (consciousness); and it enjoins eq ual and impartial treatment towards all creatures. The doctrine of plurality of souls, which is the perfect truth, is, thus, reconciled by the wise with the doctrine of non-dualism. muktasya bhUyo na bhavAvatAro muktivyavasthA na bhavAvatAre | utkRSTajanmAna udArakarvairmahAvatArA uditA mahAntaH || zo u mukti pAmyA pachI mukta AtmAnuM punaH saMsAramAM avataraNa thatuM nathI. sa'sAramAM enuM punaH avataraNa mAnavAmAM muktinI vyavasthA raheze nahi. mahAna puruSone janma mahAt kAryo karavAvaDe mahAn gaNAya che, ane ethI ja, 'avatAra' ne atha ' janma ' hAi teo ' avatArI ' ke ' mahAna avatArI' gaNAya che. 11 (11) The souls once liberated are never born again. Other wise, Emancipation would be meaningless, if it is believed that the Emancipated have to be born again. The birth of great p30 ple derives its greatness from their great deeds. So, as incarnation means birth, great men are euphemistically and honourably called incarnations. Aho! Shrutgyanam

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bhanekAmla-vibhUti sopAdhirAtmA jagAMta pravRtto'nupAdhirAtmA na bahedupAdhim / evaM hi kartRtvamakartRtAM cA''zrityodbhavantaH kalahA vyapeyuH // 12 // upAdhivALe AtmA jagatamAM pravRtti kare che. upAdhimukta zuddha (saccidAnandamaya) AmAne-parama AtmAne upAdhi uThAvavApaNuM heya nahi. Ama, kartRtva ane attvavAdane aMge UbhA thatA kalaha zamI jAya che. 12 (12) Controversies relating to whether the soul is the door or non-doer, are get at rest by saying that the soul so long as it is under the influence of foreign (Karmic) energies, does aot in the world, while the soul tbat has beoome free from those energies, does not act at all. sAkArabhAve sazarIratAyAM nirAkRtitve ca videhatAyAm / saGgacchamAne paramezvarasya sarvajJa-devasya na saMvirodhaH // 13 // paramezvaranuM zarIradhArI avasthAmAM sAkArapaNuM ane videha dazAmAM nirAkArapaNuM ema baMne saMgata hovAthI emAM virodhane avakAza nathI. 13 113) When an embodied goul attains the Perfect Knowledge, that soul is an embodied God and thus, God is corporeal; and when such a soul gives up its last body. it becomes digembodied God, and thus, God is non-corporeal. In this splendid ma. oner, by Thee, Oh Lord ! is explained the apparent inconsistency between corporeality and non-corporeality. zarIramAno'sti zarIradhArI vibhuH punanivibhutvayogAt / itthaM budho'vaibhava vaibhavasya samanvayaM satkurute tvadIyam // 14 // zarIradhArI AtmA zarIra pramANa che, ane jayAre e vyApaka jJAna-zaktinA Aho! Shrutgyanam

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jAta-ziraH prakAzanathI prakAzamAna bane che tyAre e jJAnanI vibhutAnI daSTie vibhu paNa che. Ama, tArA batAvelA vibhutva ane avibhutvanA samanvayane sujJa jana satkAre che. 14 (14) An embodied soul is at any time limited in its extent to the size of its budy, while it is considered all-pervading from the point of view of its infinite all-embracing knowledge when it is endowed witb that knowledge. An intelligent man welcomes Thy synthesis of these two antagonistic principles. jagat samagraM khalu sArahInamiti prabuddho nijagAda zUnyam / vinazvaraM ca kSaNikaM tadevaM jJAtvA''zayaM kA kurutAM virodham // 15 // samagra jagat asara che ema samajanAre ene "zUnya" kahyuM; ane, ene vinazvara samajanAre "kSaNika" jaNAvyuM. A dRSTie "zUnyavAda " ane "kSaNikavAdanuM pratipAdana thayuM. A pramANe Azaya samajAtAM kaNa virodha kare? 15 (15) Those, to whom the world is uusubstantial, propounded the theory of poidness, and those, to whom the world appeared perishable, did that of transitorinese. Who woult enter into controversy if he has properly understood this ? zvetAmbarA digvasanAzca hanta ! kathaM mitha: syuH kalahAyamAnAH ? Azritya nagnetarabhAvabhUmi bhavatyanekAntadhurandharatve // 16 // vetAmbare ane digambara bane anekAntavAdanA dhurandhara che ( ene zIle pracAra karanAra che), chatAM, nagnatA ane anagnatAnI bAbata para paraspara kalaha kema karatA haze? 16 (16) The Shvetambaras (white-clad) and the Digambaras ( sky. slad ) both are vehement supporters and propagaters of a fire 1. Then how can they justify their mutual quarrels on the score of bakedness and the reverse of it? Aho! Shrugyanam

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ane jAnna-miti; [ The Jaines are chiefly divided into two sects: the Digam. baras (sky-olad) and the Shyetambaras ( white-clad ). The Digambarag believe that putting on garments by monks, is inconsistent with asceticigm and operates as an obatacle to final liberation, while the Shvetambaras hold no such belief. According to the Shvetambard, Sadhus are allowed to put on white garments. ] as, kaSAyamuktAvavagatya mukti buddhvA'pyanAsakti-samarthayogam / jJAtvA krama sAdhanasaMzrayaM ca ko nAma nindiSyati vastravAdam 1 // 17 // kaSAye kAma, krodha, mada, meha)thI mukta thavA mAM mukti jANyA pachI, anAsaktiyuganA sAmane khyAla pAmyA pachI ane sAdhanamArgane krama samajayA pachI keNu "vastravAdane vakhoDaze? keNa, sAdhu nagna ja hovo joIe evuM samarthana karaze? 17 ( 17 ) Having understood the potency of non-attachment and the successive stages of epiritual evolution and having realised that liberation is nothing but freedoin from passions, who would take exception to putting on garments by monks ! na muktisaMsAdhanayogamArgo vastrAd vinA nyUnadazo yadi syAt / nagno vimucyeta kathaM na tarhi ? satAmanekAnta-vicAraNeyam // 18 // muktilAbhamAM sAdhanabhUta je yogamArga che temAM je vastra vagara khAmI na AvatI hoya te nagnanI mukti kema na thAya? A pramANe sujJanI vicAraNuM anekAntapUta hAya. 18 (18) From the stand-point si manifold aspects, & wise man rightly questions why a naked person should not secure Liberation if the so-called na keddees does not interfere with the means leading to final release. Ahol Shrutgyanam

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jA-kisi [ 79 ] prapadyate mukti-padaM samartha-zaktiprayogAnmahilA'pi puMvat / vAta-sANaM vaDhatamirtha na tha sudhIra vinizagya taLe? in puruSanI jema strI paNa samartha zakti pheravavAthI mukti-pada meLavI zake che. Ama, samAna svAtavyanI tArI ghoSaNA sAMbhaLIne keNa samajadAra manuSya rAjI nahi thAya? 19 (19) Who, amongst the wise, would not be pleased with Thee, Oh Lord ! when he would hear Thee proclaiming with foros the common right of woman to Absolution which can be worked out by ber, as it can be done by man, by evolving and expanding to its full the latent energy? zadro'pi khalbarhati dharmamArga suyogyayatnAllabhate ca muktim / itthaM giraM te bhagavannudArAmudAradhI ko na samabhyupeyAt ? // 20 // zuddha paNa barAbara dharma-mArgane yogya che, ane suyogya prayatnathI mokSa meLavI zake che. tArI A udAra vANIne svIkAra keNa udAra-manA manuSya nahi kare ? 20. (20) Who amongst the broad-minded, would not welcome whole-heartedly Tby noble and catholic utterances to the effect that a peinber of the untouchable class also is equally entitled to religious practices and performances and to final Emancipation through well-dtrected efforts ? zUdrA janA antyajajAtayo'pi tvayoddhRtAstvacaraNaM prapannAH / tavottamopAsakagehivarga Asan kulAlAdikajAtayo'pi // 21 // zudro ane anyo paNa tArA caraNe AvelA, jemane te uddharyA che. tArA upAsaka gRhasthAmAM kuMbhAra vagere paNa hatA, jeo uttamakeTInA zrAvake hatA. 21 Ahol Shrutgyanam

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hA(21) Members of the lowest caste and untouchables who approached Thee, have been lifted up by Thee. There were even men of potter and other castes, amongst the obief of Thy devoted house-holders. sadbhAvanA jAgrati mUrtiyogAd, upAsakAstAM tata Azrayanti / yogApramatta-sthiramAnasAnAmAvazyakaH syAnahi mUrtiyogaH // 22 // bhagavAnanI mUrtine Azraya levAthI sadbhAvanA jAgrata thAya che. mATe upAsake teno Azraya le che. peganI apramatta dazAmAM sthiramanAone mUtiga jarUrI na hoya, 22 (22) The devotees take the help of inage in their madita. tions because the sight of a God's image generates good, piour thoughts. But the recourse to it may not be necessary for those who are most cautious and firmly stabilized in the exercises of deep, abstract contemplations. sadbhAvanodbhAvanasAdhanAnAM mUAtmakaM khalvadhikaM ya ekam / zrayed yathAzakti vivekayuktaM karoti naivAnucitaM sa kizcit // 23 // sadubhAvanAne jAgarita karavAnAM sAdhanamAM eka vadhu sAdhana mUrtiyoga paNa chetene je yathAzakti vivekayukta Azraya le che te zuM kaMI geravAjabI kare che? nahi ja. 23 (23) Help of an image is vne of the many expedients which originate cbaste thougbts, He who resorts to it according to bis caproity and with sufficient discrimination, does notbieg improper, Aho ! Shrugyanam

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ane jJAna-vibhUtiH kaSAyarodhAya hi mUrtiyogaH samAzrayaMstaM tamanAzrayadbhiH / sArdhaM virodhAcaraNaM vaheccet kutastadA tasya sa sArthakaH syAt 1 // 24 // [ 277 ] mUrtiyeAga kaSAyAne zamAvavA mATe che. tenA Azraya lenAra tene Azraya nahi lenAra sAthe (tene Azcaya na levAnA kAraNe ) je virAdhabhAva rAkhe te tenu mUrti-upAsana kema sAthaka thAya ? 24 (24) Seaking assistance of an image ( whiler eflecting ) is with a view to the stoppage of passions. Those who resort to it for help, should not show any hostile attitude towards those who do not take any such assistance, because by so doing, the object of image-worship itself will be defeated (by raising passions. na karmakANDA durbrahasthAne kAntadarzI dadate'vakAzam / sarvAH kriyA zuddhibhRtaH suyogAH zubhAvahAH, ko'tra satAM virodhaH 1 // 25 // anekAntadarzI kriyAkAMDanI bAbatamAM durAgraha ke haThavAdane avakAza na Ape. koi paNa kriyA jo zuddhivALI hoya ane emAM mana-vacana-kAyanA ce.ge! zuddha cA zubha hoya te te kalyANakara che. emAM kayA samajInA virodha hoya ? 25 (25) A lover of the doctrine of manifold aspects does never give scope to foolish obstinacy in the matter of religious rituals and ceremonies. Any activity is beneficial if it is pure und inspired by the threefold sanctity of mind, speech and body. In this matter no objection can be raised by any wise man. sAdhyaM bhavet spaSTatayA vizuddhaM bhinnAH punaH sAdhanadharmamArgAH / tadbhedamAzritya virodhabhAvaprasArakAstvAM nahi saMvidanti // 26 // mukhya mAbata e che ke sAdhya zuddha ane spaSTa heAvu joie, sAdhana-mArgo te haMmezAM judA judA hAya. sAdhana-mArgonA bhede para nirAdhabhAva phelAvanArA, he bhagavan ! tane oLakhatA nathI. 26 23 Aho! Shrutgyanam

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[ 18 ] (26) The main concern is the excellence of the goal which should be clear. The ways to reach it may differ. Those who fight on the issue of varying ways leading to the final aim, do not knure Thee in the real sense of the term Oh ! Revered Sire ! na sAdhanAnAmiha kshcidaagrh| vizuddhimat sAdhanamAdadIta sat / paramparopasthitasAdhanAnyapi tyajed bhaveyuH paridUSitAni cet // 27 // sAdhanamArgomAM keI Agraha nathI. je sAdhana zuddha heya tene rItasara zahaNa karIe. paraMparAthI cAlyAM AvatAM sAdhana paNa je azuddha hoya athavA deza-kALa dUSita banI gayAM hoya te temane tyAga ja karavo ghaTe. 27 (27) There should not be any partivacity so far as the methods of accomplishing the aim aru concerned. Ang method if pure and congenial, may be accepted without objection. On the other hand one should abandon even the traditionally transmitted ways and means if they are improper or bave become gullied and unsuitable under the changed von litions of time and place. samyak samAdhAya samanvayena sarvatra sampAdya ca mitravRttim / kalyANasaMsAdhanamartha eko'nekAntanIti-pratipAdanasya // 28 // anekAnta-nItinuM pratipAdana karavAne mukhya uddeza eka ja che, ane te e ke gya samanvaya vaDe cittanuM samAdhAna thAya ane sarvatra maitrI sadhAya, ane e rIte jIvananuM ka9yANa-sAdhana thAya. 28 (28) The main object in propounding the doctrine of $1724 (Anekanta) is to ensure tranquillity of mind by propor reconci. liation of different view-points, and thus to secure universal brotherhood and to ensure welfare of life. Aho 1 Shrutgyanam

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4ne matta-vibhUtiH (27 ] rAgAdijetA bhagavan ! jinAjasa buddhAse buddhi prmaamupetH| kaivalyacidvyApitayA'si viSNuH zivo'si kalyANavibhUtipUrNaH // 29 // he bhagavana! tuM rAgAdi sarva dezane vijetA heI "jina" che, pUrNa zuddha buddhine prApta thayela heI "buddha" che, kevalya-cetanAthI vyApaka heI "vi. che ane kalyANavibhUtipUrNa heI "ziva che. 29 (29) Ob I Divine Sir 1 Thou art called Jina ( the Victorious ), because Thou hast conquered the demerits of attachment etc; art called Buddha (the Enlightened), because Thou hast suprome intellect: art called Vishnu (the All-pervading) because of Thy all-pervalling consciousness; and art called Shiva (the Benefactor), because Thou art posessed of the supreme grandeur of welfare. matAntarANAM racana-pracArA Asan bhavanto bhagavan ! yadeha / tadA tadAndolitatApazAntyai vizvasya dharma nyagadaH zivAya // 30 // jayAre bhAratamAM anekAneka mata-matAntaranA vaDA baMdhAtA hatA ane temane majabUta banAvavAnA prayAsa cAlI rahyA hatA, te vakhate te te vADAbI kalaha-kolAhalanI uSNa javAlAne zamAvavA dhamane maMgalamaya Adaza jagatanI AgaLa prakaTa karyo che. 30 (30) When different speculative theories and dogmas divided the people of Bbarat into different hostile camps and efforts to consolidate them were being stranuously made, Thou revealed to the world a benign ideal of uA competent to quell down the hot flames of fire of controversial discussions. rAgAca roSAca bahirgato'pi sAmyasya pAThaM jagato dadAnaH / mahattamaM kAruNikaH paro'si ziraH kirIyaM na namet tavAMghau ? // 31 // Aho! Shrutgyanam

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28 ] ane jAnsa vibhUti rAga ane rASathI ahaMbhUta chatAM ( nirmAThu ane prazAnta chatAM) te jagatane sAmyavAdanA mahAna pATha bheTa dharyA che. kharekhara tuM zreSTha kAruNika che. kanuM mastaka tArA caraNamAM na name 31 (31) Thou hast given the gift of the doctrine of equality to his world of suffering humanity even though Thou art above attachment and hatred. Thou art, indeed, oh ! Lord! the All-gracious Being. Who would not bow his head at Thy feet, Oh! Lord ! janAn puNyAcArAn na paramanayassadgatipadaM kRpAvRSTedRSTerathama hRdayAnapyudadharaH / mahAMstaccAlokazcaritamamalaM sAmyamasamaM pareyaM te bhUtirbhavatu jagato maGgalakarI ! // 22 // te kevala bhalA mANasene ja sadgati para nathI caDAvyA, paNa te tArI kRpAvRSTirUpa STithI adhama jIve ne paNa uddharcA che. tArI mahAna vibhUti tArA mahAna tattvAleka, vimala cAritra ane anupama samabhAvamAM che. prabhu ! e jagatanuM maMgala kara ! 32 (32) Not only hast Thou put rirtuous people on a right path leading to good state, but Thou hast also lifted up wicked people out of mercy. May Thy greatness be for the profit of the world-the greatness which consists in Thy sublime philosophy, exalted character and peerless equability! iti anekAnta-vibhUtiH samAptA Aho! Shrutgyanam

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dInAkrandanam [ dvAtrizikA-zlokasaMkhyA 32 ] The Wailings of the Helpless (vi. 1987 varSe prakAzita-pUrvam ) Aho! Shrutgyanam

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Aho! Shrutgyanam

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pravezegAra A dvAvAzakA gUjarAtA atha sAtha vi. sa. 187 mA prakAzita thayelI. e pachI vi. saM. 1989 mAM mAruM caturmAsa vaDodarA hatuM tyAre tyAMnA sadagRhastha zrIyuta DAhyAbhAI maganalAla parIkha, bI. e., elaela. bI, hAIkorTa-brIDara, teoe A kAvyane aMgrejI anuvAda te ja caturmAsamAM karele. prastuta kAvyanA viSaya viSe kaMIka dArzanika vicAra karo atra prastuta che. e viSe mukhya vastu je jaNAvavA mAguM chuM te e che ke IzvaravAda ane karmavAda ( bhAgyavAda ) bane cagya siddhAnta che, ane potapotAnA sthAnamAM bahu upayogI che. IzvaravAdanI upayogitA anta:karaNanI nirmalatA sAdhavAmAM, cAritra ghaDavAmAM ane jIvanavikAsaka preraNA prApta karI a darzanA mArge pragati karavAmAM barAbara jaNAI Ave che. tema bhAgyavAda athavA kamavAranI upayogitA sukha-duHkhanA samaye samatA jALavI rAkhavAmAM ane sArya tarapha udyata thavAmAM spaSTa anubhavAya che. zuddha IzvaravAdI nirmaLa bhaktine vikasAvI prabhu pratyenA premamAM nimagna banI pitAnA cAritrane samunnata banAvaze, ane e rIte ivaravAda enA jIvanane kalyANa kAraka banaze; tema, zuddha bhAgyavAhI sukhanA vakhatamAM ghamaMDI nahi thaze ane dukhanA sama aaN dIna-hIna-kAyara nahi banaze, paraMtu e badhI paristhitione kamane khele samajI mananI samatA (Balance of mind) jALavI rAkhaze, ane, satkarma ke puruSArtha nA baLe duHkhamAMthI raste kADhI zakAya che ane e rIte samA para pragati karatAM potAnA jIvanane adhikAdhika sukhI banAvI zakAya chee prakAranI sudaSTithI potAnA jIvanane samunnata banAvavA prayatnazAlI thaze. e banne mahAna siddhAne niSkriyatA sAthe saMbaMdha ja nathI. e niSkriyatAno pATha nathI paDhAvatA, paNa kartavyaparAyaNa banavAnI zikSA Ape che. eTaluM ja nahi, paNa sAcA karmaya banavA mATe khare masAla" e ja pUrA pADe che. jIvananI glAni dUra karavAmAM, AtmAne dhIraja baMdhAvavAmAM, tema ja satoSa tathA zAnti bakSavAmAM Ahol Shrutgyanam

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ane sadAcaraNanI preraNA ApavAmAM e bane siddhAnta prabala zaktizALI che. karma (bhAgya) paNa mANasa(prANI)nA prayatanathI utpanna thanArI vastu che. sArA kAmathI mANasa potAnuM sAruM ane burA kAmathI pitAnuM buruM karma (bhAgya) saje che. eTale bhAgya( karmIne ghaDIne tenAM zubhAzubha pariNAma ( kaDavAM-mIThAM phaLa ) meLavavAM e mANasanA pitAnA hAthanI vAta che-Man is the architect of his fortune. mATeja, sukha yA aspRdayane athI sajajana utsAhI banIne sadAcaraNaparAyaNa bane che. Ama, bhAgyavAda paNa mANasane sadAcaraNa tarapha preranAre vAda che; temaja sadAcaraNanI bhAvanA ane tenI puSTi, ivarane Azraya levAthI maLe che. Izvara sIdhI rIte ApaNA karma( bhAgya)mAM pheraphAra ke tenuM vitaraNa karI zakto nathI, paNa ene Azraya levAthI je dharmasAdhanA bane che, khile che, te potAnA pramANamAM karma (bhAgya) upara paNa jora dAkhavI zake che, e dvArA azubha bhAgya yA karmamAM pheraphAra ANI zakAya che ane prAyaH tene vidArI paNa zakAya che. koI kama ke bhAgya kAyama TakatuM nathI, tene jyAre anta Ave che, tyAre tene phaledaya khatama thAya che. e ja kAraNa che ke, sArI sthitine hamezAM cAlu TakAvI rAkhavA mATe tene sAdhana tarIke zubha bhAgyanI sarjana-yAmAM (e yA bIjI kaI nahi, paNa sadAcaraNuM jIvana hoI temAM) sujJa mANase sadA tatpara rahe che. ema karI e pitAne sadA sukhI banAve che ane pitAne unnata banAvate jAya che. uttarottara vikAsa pAmatA jIvananA zubha pravAhamAM e mahAna apUrva avasara Ave che ke Atma-vikAsa parama unnata sthitie pahoMcI jatAM puNya-pApa banene kSaya thAya che, jene pariNAme mokSanI prApti thAya che. karmavAda AtmasAdhaka mumukSune pitAnuM buruM karanAra mANasa upara kSamAM rAkhavAmAM paNa kAma Ave che. "mAre virodhI mANasa mArI tarapha je durvyavahAra kare che te mArA karmanA baLe ja kare che, mAruM karma ja ene hathiyAra banAvI ema kare che, mATe e mANasa upara krodha kare cheTe che. krodha te e mANasane nimitta banAvanAra mArA pitAnA karma upara karavA ghaTe; ane krodha-kaSAya ke bakheDA karI navAM duSkarma paNa zuM kAma bAMdhavAM ? AvI bhAvanAne piSavAmAM ane e dvArA kSamAzIla banavAmAM karmavAdane upayoga jabaradasta madadagAra che. karmano siddhAta samajanAra niyatakAlika Aho! Shrutgyanam

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kamanA niyatakAlika phaLa upara maDhake ahakAra na kare,agara viSAda na anubhave. hiMsA, anIti, vizvAsaghAta ke durAcaraNathI mAThAM kama baMdhAvAne (buruM bhAgya nIpajavAne ) ane saccAI, saMyama, sevAnA saddaguNathI zubha karma baMdhAvAne ( sadbhAgya ghaDAvAne ) siddhAnta mANasane sadAcaraNuM banavAnI zikSA ApavAmAM keTale upayogI ane balavAnuM che te sugamatAthI samajAya tema che. mANasa bole che ke, nasIbamAM haze tema thaze. paNa nasIbamAM zuM che tenI mAMNasane khabara nathI. mATe mANasanA hAthamAM te udyama ja karavAnuM rahe che. jemake, chedIe te jamInamAM pANI hoya te nikaLe, tema udyama dvArA, bhAgya hoya te te prakAzamAna thAya che. saddabuddhinI pavitra rozanI sAthe karAto prakhara udyama mANasanI vartamAna durdazAne paNa bhedI nAMkhI sukhanAM dvAra tene mATe khullAM karI Ape che, temaja azubha karmonAM bhAvI AkramaNa upara paNa phaTakA lagAvI zake che, eTale karmavAdanA nAme nirbaLa ke nirAza na thatAM mANase AtmAnA baLanI sopari mahattAne dhyAnamAM laI zakAya teTalA puruSAthI banavuM joIe. upasthita kaSTa dUra karavAnI hAlatamAM AvI zake tema na hoI bhegavavuM paDe tema hoya te kAyaratAthI jogavI navAM azubha karmo upArjavAne badale samabhAvathI bhegavavAmAM mANasanI kharI samajadArI ane mardAnagI che. ane e vakhate manane svastha rAkhavAnuM baLa ApanAra karmavAda che, je sUcave che ke, avazya bhAvI karma keIne cheDatAM nathI. moTA meTA paNa enA phalavipAkamAMthI chUTI zakayA nathI. karma ane udyama e bemAM je adhika balavAna hoya che te bIjA para jIta meLave che. takalIpha ke kaSTa enI meLe nathI AvatAM, ApaNAM vAvelAM ja Uge che. mATe emane nivAravAnA suyogya upAya letA rahIne paNa, jeTalA pramANamAM bhogavavAM paDe, zUrA banIne ( AdhyAmika vIratAthI) jogavIe, bhogavI laIe. e rIte bheLavI letAM, navAM kama na baMdhAvA sAthe eTale bhAra ocho thAya che. jIvananAM vaheNa zubha rIte vahetAM rAkhavAthI navAM azubha karmo baMdhAtAM nathI, jethI jIvanapravAha uttarottara sukhI ane UjaLo thatA jAya che. mUDha daSTinA mANasethI kaI sArI vastune durupayega thAya e banavAjoga che, paNa ethI e vastunI kiMmata ochI thatI nathI. e ja pramANe A mahAna siddhAnta (IzvaravAda ane bhAgyavAda)ne paNa kharo lAbha levAmAM cUka thavI saMbha ja, paNa ethI emanI Amo ! Shrutgyanam

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mahattA ane upayogitAmAM kamI AvatI nathI. saMsAramAM sarvAdhika premabhAjana mAtA gaNAya che tenI ALa bALaka jema kAlA bane che, ane ema karato Anandarasa pIe che, tema, prabhu AgaLa bhakta jana bhaktinA UbharamAM kAla banI jAya che, ane e hAlatamAM sAtvika premarasane upabhoga kare che. A rIte ene pitAnA jIvana ane AcaraNanI zuddhi karavAne mArga paNa saraLa thAya che. prabhune bhakta thaIne AcaraNathI malina hoya, te e meLa bese ja kema ? nirmaLa AmA sAthe malina AtmAne meLa ke ? e svAmisevakanI jeDI ja nathI banatI. bhaktane te bhaktinA raste sadAcaraNI thavuM ja rahyuM. ane te ja prabhunI sAthe ene meLa sadhAya. Ama, bhaktinuM paryAvasAna AcaraNanI zuddhimAM ja Ave che, ane AvavuM ja joIe tyAre ja ane temAM ja bhaktinI saphalatA che. ane huM te tyAM sudhI kahI zakuM ke IzvaravAda eka vAra asiddha rahI jAya, te buddhimAvita bhAvanAvirAjita Ivara hRdayane sAtvana ane jIvanane gati ApavAmAM spaSTa pariNAmakAraka che. eTale IzvaravAdane Azare jIvanane bahu AvAsanarUpa ane prerakarUpa che ema anubhava parathI kahI zakAya che. mAnavIya paristhiti ane lAgaNInAM svAbhAvika ane sAdhAraNa pratibio A kAvyamAM raju karAyelAM che. ethI duniyAnA ke paNa majahaba ke kaumanA mANasane A kAvya pitAnI sAthe ekadama ja baMdhabesatuM thaI jAya evuM hovAthI dareka manuSya ane sarasa vRttithI upaga karI zakaze ema huM dhAruM chuM. A telamAM jagatkatRtvanI bhAvanAnA bharapUra raMge bharIne paNa chevaTe jaI tene khulAse paNa eTalI ja spaSTatAthI karI devAmAM AvyuM che. eTale dArzanika gerasamajutIne avakAza maLavA jevuM rAkhyuM nathI. kAvyanA atima lekamAM IzvaranA mukhya lakSaNabhUta guNe batAvo Izvara tattvanI cekhavaTamAM sakki sthiti rahevA dIdhI nathI. A pramANe dArzanika siddhAntanA meLane IjA paNa na pahoMce ane bhakta jananA bhaktirasothita vimala ane sarasa cApalanI majA paNa levAya e banne kAma AnI a-dara sAvadhAnI rAkhI sAdhI lIdhAM che. mArA jIvane bhakti-rasa maLathI ja game che. ethI A prakAranA vAtmayanuM pAna karavA vadhu sa-rasa vRttithI derAuM chuM ane mAnasa UminAM vaheNa samuttejita thatAM yathAbuddhi, yathAzakti navasarjana paNa karuM chuM, jemAMnuM eka A paNa tA. 3-11-36 -~nyAyAvazya maMcara ( ji, punA ) Ahol Shrutgyanam

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dInAkrandanam trailokya-devatA va tvaM dIna-hInaH kA mAdRzaH pazyatastvAmaho ! adya nAnando mAti me hRdi leAkayanAtha, vizvadevatA tuM kayAM ane mArA jevA dIna-hIna prANI kayAM? Aja mane tArAM dana thAya che ane mAruM hRdaya AnandathI UbharAya che! tane zvetAM mArA dilamAM ha mAte! nathI ! 1 P }} ? // ( 1 ) Who am I, a poor and miserable wretch as compared with Thee, the Lord of the three worlda ! My heart is over* flowing with joy as I behold Thee to-day ! santaptasyAsahAyasya bhramato yatra tatra me / akasmAt pathi dRSTosa prasIda ! paramezvara ! // 2 // huM santapta ane asahAya, jyAM-tyAM rajhaLIne dahADA kADhate, Aja bhramatAM bhamatAM akasmAt tane dekhavA pAmyA chuM ! prabhu ! prasanna thA ! 2 ( 2 ) During my aimless wanderings here and there, in s distressed and belpless condition, Thou hast, by sheer chance, happened to come into my ken. Oh, Almighty God, be pleased! Aho! Shrutgyanam This tract ( vInAnanam ) is lahslated intoEnglish by Dahyabhai Maganlal Parikh, B. A., LL. B., Pleader: High court, Baroda.

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donAkrandanam mAdazAnAmabhAgAnAM sulabhaM darzanaM kva te ? vasati zumA zAzA rahyAM hatuM ke je 2 | prabhu! mArA jevA abhAgIyAne tAruM darzana karyAM sulabha paDayuM che? paNa Aja tArAM darzana thatAM mane mArA hRdayamAM-zubha AzAo phurI rahI che. 3 ( 3 ) The sight of thee is not easily available to unlucky creatures like myself. But to-day as I behold Thee, good hopes are springing up in me. kalpadrorapi kalpadrumehatA'pi maNemANaH / / devAnAmapi pUjyo'si kiyat te mama pUraNam 1 // 4 // tuM kalpavRkSane paNa kalpavRkSa che, mahAna maNine paNa maNi che, tene paNa pUjanIya che, te mArA jevAnuM pUraNa karavuM e tane zA hisAbamAM? 4 (4) Thou art the best of all Kalpa-Vrikshas ( wish yielding trees ). Thou art the highest of all precious or lustrous jewels. Thou art worshipped oven by gods. To Thee it is # trifle to falfil my objects, svayaM vibho vijAnAsi kIdagasmi dayAspadam / dayAratnAkarazcAsi nAtha ! nAthAmi te dayAm // 5 // he vizvezvara! huM ke dayApAtra chuM e tArAthI ajAyuM nathI ja, ane te dayAne mahAsAgara che, te he nAtha ! huM tArI dayA yAcuM chuM. 5 (5) Oh Lord, Thou thyself knowest full well how pitiable I am ! and on the other hand, Thou art an ocean of mercy. So. Oh Master ! I beseech Thee for Thy mercy. Aho! Shrutgyanam

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laanggl [[28] lagno'smi te padAmbhoje mahAmahimabhAsure / kRpA varSatu ! te svAmin ! maddaurbhAgya-hutAzane // 6 // prabhu! huM tAre zaraNe Avyo chuM-tArAM mahAmahimazAlI caramAM beThe chuM-tAre page vaLagyo chuM. e ! mArA svAmI! have tArI kRpA mArI daubhAgyavAlA para varasavI joIe. 6 ( 6 ) I bow down and cling to Thy lotus-like feet of high grandeur. Oh Lord, abower Thy mercy on the burning fire of my misfortune. mAM dahatyekatazcintA vAsanA hanti cAnyataH / durbalo'smi daridro'smi rogito'smi ca pazya ! mAm // 7 // mane eka bAju cintA baLI rahI che, ane bIjI bAju vAsanA satAvI rahI che. huM dubaLa chuM, daridra chuM, rAgI chuM. prabhu ! jarA mArI sAmuM je ! 7 (7) I am scorohed on the one hand by anxieties and am corcured on the other hand by worldly desires. I am weak, poor and diseased. Please, look at me. daurbalye'pi kharaH krodho naiguNye'pyabhimAnitA / adAkSye'pi mahAmAyA lobho dausthye'pi me mahAn ! // 8 // durbaLatA chatAM koSa, nirguNatA chatAM abhimAna, kuzalatA na chatAM mAyA ane dustha (daridra) sthiti chatAM lobha mArAmAM khUba ja bhaya - bhu! 8 (8) I am intensely wrathful, though weak; very arrogant, though devoid of merit; extremely fraudulent, though unskillful; and ardently covetous, though wretched. Aho 1 Shrutgyanam

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dInAkrandanam evaMvidhe kaSAyAmau vizvezazcet tvameva mAm / dahyamAnApekSethA hA! hatA'nAzrayA dayA ! Ama, kaSAyarUpa AgamAM huM baLI rahyo chuM. samagra vizvane svAmI-sakala jagatane AdhAra e tuM ja mane uvekhe, hAya! to te gajaba thaI jAya! pachI dayAnuM ThekANuM kayAM rahe? nirAdhAra dayAnI kayAM zodha thAya ? 9 . 9.) Thou art the Lord of the universe; and, if Thou disregardest me, burning as I am in the fire of such worldly Passions, alos I the quality of mercy, for want of a fit receptacle, will disappear ( through disuse ). mamendriyANi mattAni manazcAtyanta-caJcalam / Urmayazca vikArANAmucchalanti kSaNe kSaNe // 10 // prabhu! zI vAta karuM ! mArI indriyo uddhata che ane mana atyanta caMcala che. vikArenI UmionuM ucchalana to kSaNe kSaNe akaLAvI mUke che. 10 ( 10 ) My senses are intoxicated: my mind is excessively fickle; and the waves of sensuous cravings, are every moment sorging up in me. na me zuddhirvicArANAM vANIsaMyamanaM na ca / mahAnucchRGkhalaH kAyaH kiM bruce svaviDambanam ! // 11 // mArAmAM nathI vicAra-zuddhi ke nathI vANI-saMyamanA ane mAruM kAyika cApalya atyanta urphekhala! mArI viDaMbanA te huM zuM batAvuM? 11 (11) There is no purity in my thoughts and I cannot bridle my speech; my physical activities are also greatly uncontrolled. How much should I narrate my mortifications ? Aho 1 Shrutgyanam

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nAkrandanam AsvAdya tava siddhAntaM pItvApi zama - bhAratIm / vAsanA - paritApo me na hI zAmyati tRSNajaH [ ki] tArA siddhAntanAM AsvAdana ane tArI zAntarasabharI vANInAM pAna e madhuM karyA pachI paNu, hAya ! mAre vAsanAmaya paritApa ThaMDA paDatA nathI. 12 jana- parSada mAkarSatpraNa ( lyopadizAmyaham / svakIyaM punarAtmAnaM nopadeSTuM bhavAmyalam ! // 22 // ( 12 ) Oh, my Lord ! even though I have tasted the sweets of Thy doctrines, and have drunk the nectar of Thy all-pacifying speech, the torment of my worldly cravings does not cool down, ever-thirsty as 1 am ! // 23 // jana-samUhane AkarSaka zailIthI upadeza karuM, paNa huM peAtAne-mArA petaHnA AtmAne upadeza karI zakatA nathI ! 13 svArtha tti-mRAvAti-mAhi--zIja-mUrcchata / ahiMsA satyamasteyaM kA me brahmAparigrahA ? ( 13 ) I preach to eoneourses of persons in n attractive 8tyle, but, alas ! I am not ablz to seruonize myself. // 14 // prabhu ! huM strArthI chuM, mRSAvAdI ane bhI chuM, duHzIla ane lelubha che, pachI e sthitimAM ahiMsA, satya, prAmANikatA, saMyama ane santuSa jevA guNAnA saMgama mArAmAM kayAMthI ja hAya ? 14 covetous ( 14 ) Selfish, unruthful, deveitial, immoral and as I am, how can there exist in me the virtues like innocuousness. veracity, probity, continence and non-covetousness ? Aho! Shrutgyanam

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[ 12 ] moharaNyaM mahAgheoraM klizyamAnasya meSTataH / nAnya AzvAsakaH kazcid - mAvajJAsastidIza ! mAm // 15 // jagadIza ! mADhanA mahAghera araNyamAM kalezapUrNa hAlate rakhaDI rahyo chuM. nathI keAI, jagatabharamAM, ke je AzvAsana ApI zake, te e ! dayALu devatA ! mane tarADa mAM ! 15 dInAndanam ( 1o ) there is none except Thee, to console me who am miserably wandering in a formidable forest of infatuation Therefore, On God! do not neglect me ! svAminaM zradadhAmi tvAM tvayi bhakti vahAmi ca / na tu te vacanaM kurve jAnannapi sukhAvaham ! tane svAmI tarIke kharAra sahu chu ane tAre viSe bhakti paNa eTalI ja dharAvuM chuM. paNu, tArA kahyA pramANe mAre cAlavuM joIe emAM ja moTuM mIMDuM che ne ke huM barAbara samajuM chuM ke tAre upadeza tenA pAlakane bilkula sukha tarapha laI jAya che. chatAM, hAya! mArAthI te amalamAM mUkAtA nathI. 19 yAdRzastAdRzo vA'pi deva ! dAso'smi tAvakaH / dAsoddharaNazaithilyaM svAmino nahi zobhate } 26 ! ( 16 ) I trust in Thee as my Lord, and bear devotion towards Thee; but, alas! I do not put into practice Thy preachings, even though I know that they lead to true happiness! Aho! Shrutgyanam }} phcha || deva ! jevA tevA paNa huM tArA dAsa chuM. pachI, dAsanA uddhAra karavAmAM zithilatA rAkhavI e svAmIne chAje ? 17

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damakandamam [ odeg3 ] ( 17 ) Oh Lord ! whatever I may be, I am Thy slave. It does not behoove a master to be slack in emancipating his own slave. jJAnaM pUrNa parA zaktiranantaste dayA - rasaH / bahUnudadharaH pApAn matkRte vimukho'si kim ? tuM jJAnathI pUrNa che ane parama zaktimAna che. tArI dacAlu vRttine pAra nathI. ghaNu| ghaNA pApIone te uddharyA che. pachI, mArA sambandhamAM tuM Ama udAsIna kema ? mAre viSe tArI A parAmukhatA kevI ? 18 // 28 }} ( 18 ) Thou art endowed with perfect knowledge, highest strength and unlimited mercy. Thou hast saved many sinners; why, then, art Thou opathetic towards me ? pUtkaromi tava dvAramupasthAya svadurdazAm / tvaM cet pidhAsya karNau kA gatimeM bhaviSyati ? // 1 // tAre bAraNe AvI khaDA thaye| chuM ane mArI duzAnA peAkAra karI rahyo chuM. tuM je tArA kAna aMdha rAkhe te mArI zI vale thAya ? 19 ( 19 ) Having approached Thy threshold, I am crying out my miseries But if Thou wert to close Thy ears, Oh, * uy ord ! what would be my fate ? matto'pyadhikapApmAno dRzyante sukhazAlinaH / niSThuravyavahAreNa vidhirmayyeva varttate ! Aho! Shrutgyanam || 20 || mArAthI pazu dhika pApakArI leAke sukhI jevAmA Ave che, ane chatAM vidhinuM vattana mArI tarapha ja ATaluM niSThura ! 20 25

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[19] dImAkramAna ( 20 ) Even greater sioners than myself seem to be enjoying happiness; while, strange to say, Dastiny is callously oruel in its treatment of me 1 zIrSa me svAdRzaH svAmI dazA me punarIdRzI! asambhAvyamidaM zambho ! kathaM ghaTayitAsi nu? // 21 // mArA mAthe tArA jevo svAmI ane mArI A dazA o ! mArA nAtha ! A asaMbhavita nathI? A ghaTanAne meLa tuM kevI rIte besADe che? 21 (21) llow is it that I am in such a [ miserable ] plight, even though I have got a master like Thee over my head ? Oh well-doer 1 is this not quite incongruent ? Ilow art Thou to reconcile this? jAne'haM vItarAgo'si nirmamo'si samo'si ca / tathApi zraddadhe bAda nAphalaM me nivedanam // 22 // huM jANuM chuM ke tuM vItarAga che, tane kayAMya mamatA nathI, te sarvatra sama che. ema chatAM mArI e aTala zraddhA che ke, mAruM nivedana aphala nahi jAya. 22 ( 22 ) I know that Thou art free from attachment or hatred. Thou art impartial towards all, having equal regard for them. Notwithstanding that, I am fully confident that my request to Thee will not be in vain. jAnAmi svayamevA'sti kartA bhoktA ca cetanaH / svakRtaM khalu bhoktavyaM nAnyathA prakRti-kramaH // 23 // huM e jANuM chuM ke, cetanasvarUpa AtmA pote ja kartA tathA bhaktA che, ane pitAnAM karyA pote bhegavavA paDe. prakRtine phama anyathA na thAya, 23 Aho! Shrutgyanam

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bonAkrandanam (23) I know that every soul in itself responsible for its own action. One has to undergo the result of what is done by one. The course of nature can never be changed. parantvAkrandane'pi syAt sukhaM me puratastava / prasIdati mano'nena prasAdaste tadeva ca || 24 1 ema chatAM, tArI AgaLa AkradAna karavuM mane game che. tArI AgaLa Akandana karatAM paNa mane sukha thAya che. ethI mana prasanna thAya che. ane mananI [sAttivako prasannatA e ja tArI prasannatA che. (AtmaprasAda e ja paramAtmaprasAda ) 24 ( 24 ) But even from my wailings before Thee, I derive self-satisfaction or quiet consolation. It pleases my mind, and the very pleasure of the mind may be regarded as Thy garce. yadi te vacanaM kuryA sukhI syAM niyamAdaham / nAnyathA sukha-mArgo'sti na vA ko'pi sukhApekaH // 25 // jo tArA upadeza pramANe cAluM te huM jarUra sukhI thAuM e nakakI vAta che. ane e sivAya, sukhI thavAne bIje kaI rasto paNa nathI. duniyAmAM kaI ema ja sukha ApanAra maLI jAya e bilakula asaMbhavita che. 25 ( 25 ) I l abide by Thy praachings i, e. if I advanoz on the path of rectitude, I would, certainly and invariably be happy. There is no other way to hippiness and there is none else who can bestow happiness, without one's having recourse to that (the path of rectitude ). jagatAmekamAdhAraM bhavavyAdhi--bhiSagvaram / akhaMDAnandacinmUrti dhanyo'haM tvAmupAgataH Ahol Shrutgyanam

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[ 222 yogAsana huM dhanya ke mane Aja tArI bheTa thaI! tArI bheTa eTale bhavagenA mahAna vidyA ane akhaMDacidAnandasvarUpa evA, jagatanA eka AdhArarUpa vizvanAthanI bheTa ! 26 ( 26 ) Blessed am I, that I have been able to behold Thee who art the only support of the whole world, who art the best physician for the diseases pertaining to the transmigratory cycle and who art the incarnation of perfect joy and intelligence. mahAdevo'si buddho'si zaGkaro'si zivo'si ca / ahena brahmA jino vA'si viSNurvizvezvaro'si ca // 27 // tuM mahAdeva che, buddha che, zaMkara che, ziva che, ahaMna che, brahyA che, jina che, viSNu che, vizvezvara che. (AvAM aneka uttama ane guNadube dhaka nAmathI jagatanA santA ane vizArade tane stave che. AvAM nAnAvidha nAmothI vizvamAM te ja gavAya che. judAM judAM nAmathI jagata tane ja bhajI rahyuM che.) 27 ( 27 ) Thou art Mabadeva ( the great God }, Thou art Buddha (the enlightened ). Thou art Shankura ( the well-doer. Thou art Shiva ( the benefactor ). Thou art Arban ( the ar'orable one ), Thou art Brahma ( the one pogledged of lustrous intelligence ), Thou art Jing ( the conquerer of passions ), Thou art Vishnu (the possessor of all-prevading knowledge ), and Thou art Vish veshvara the Lord of the universe ). ( Thou art worshipped under such various names indicative of Thy several attributes. ) gata mamA'dya dAridraya rogAH sarve palAyitAH / dRSTe tvayi mahAnandamaye parama Atmani | 28 !! Aja huM e ullAsa anubhavuM chuM, jANe ke parama AnandarUpa parama AtmAnAM darzana thatAM mAruM dAridratha have gayuM ane mArA badhA rogo dUra thayA, 28 Aho 1 Shrutgyanam

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dImAkrandanam [27] ( 28 ) To-day on my having sen Thee, the Great Soul, the incination of eternal joy, my wretchedaees has vanished and all my diseases have fled. adya prollasitaM puNyaM pApaM pAtAlamavrajat / svadbhaktyA bhavanirvedo bhyAnme ziva-sampade ! // 29 // prabhu ! Aja mArAM puNaya jAgyAM-khilyAM, mArAM bhAgya UghaDayAM ane pApa te pAtALe gayAM! e ! mArA svAmI! tArI bhakti ane bhava-vairAgyanA zubha pari. NAma para laI jAya e ja IcchuM chuM, jethI niHzreyasane mArga ane saraLa thAya. 29 ( 29 ) To-day my merits have bloomed and my sins have fled. Let my devotion to Thee be instrumental in the attainment of disattachment from the phenomenal world, 80 that through this disattachment, the aim of Salvation may be ultimately achieved, natvA natvA punarnatvA prArthaye tvAM kRtAJjaliH / samyak saJcaramANaH syAmaskhalannAryavarmanA! bhagavad ! vAra vAra tane namana karuM chuM ane hAtha joDI e ja prANuM chuM ke, Arya patha para (sanmArga para) mArI gati biskula khalita thayA vagara rUDI rIte cAlu rahe ! 30 ( 30 ) Having offered my salatations again and again, I pray to Thee, my Lord, with folded bands:-May I be able to tread the meritorious path-the path of the Respectable-steadily and without being confronted with or affected by intervening impediments. Ahol Shrutgyanam

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dInAkramhadama chIyatA pAmaratva sampari prANatA! bhUyAsaM satyaniSThAvAn ! sevAkArI ca duHkhinAm ! // 31 // prabhu! tArAM caraNomAM huM e ja mAguM chuM ke, mArI pAmaratA dUra thAya ane mane sAcI daSTi prApta thAya tema ja satya para aDaga rahevA sAthe duHkhIone sevAkArI banuM. 31 ( 31 ) Oh my Lord, I entreat Thee:-Let my weakness disappear, let me have right understanding, let me be resolutely veracious and serviceable to the distresged. nidAvALoSanuvAmitro viratrakAzaH karyuMstusstto na priyamAdadhAti na punA ruSTo'priyaM kasyacit / cetoroganivAraNena saphalaM bhUyAnmamA''krandanaM toSastatvata Atmano bhagavataH sampadyatAmujjvalaH! // 32 / / mehanA AvaraNathI vimukta, nirupAdhi ane nirmaLa e vizvaprako zarUpa bhagavAna nathI keI para tuSTa thatuM, ke, nathI keI para puSTa thatuM-tuSTa thaIne te keInuM sAruM karI detuM nathI, tema ja duSTa thaIne keInuM buruM karato nathI. mAruM "Akrandana " mAnasa vegene nivAravAmAM saphala thAo ! ane, ujavala AtmasantaSa, ke je bhagavatrasAda che, mane prApta thAo! 32 - [jema, sammAnanIya ke gauravAha vyaktinI AgaLa, prasaMge svAmitva, kRpA ke ke emanAmAM AropIne vinaya karavAmAM Ave che, tema, ( IzvaranuM sRSTikartava ghaTita na chatAM) IzvaramAM kartutvane AropavAne vinaya mASika manovRtti sadAkALathI karatI AvI che. e manuSyasvabhAvanI eka sAhajika vRtti hoya tema mAlUma paDe che. Ama, dArzanikavADa ane bhaktivAda vaccene bakheDo saraLatAthI zAnta pADI zakAya che. ] ( 32 ) God, who is free from the veils of infatuation, who is without worldly bondage, who is pure or unsullied, and who Aho! Shrutgyanam

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daumAkandanam is the Light of the universe, becomes neither pleased, por displeased with anybody; and for this very reason, He does neither good, nor harm to any. Let my "wailinge " be fruitful in getting rid of the diseases of the mind; and may I attain the pure satisfaction of the soul, which may be paraphrased as the grace of the Supreme Soul ! Or may my soul wbich (like every soul ) is positively (in its real nature ) the Divinity, attain pure satisfaction ! fa dInAkrandanaM samAptam .. Ahol Shrutgyanam

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[ 20] dharmanI bhUkha dharmanI bhUkha hoya tyAM dharmazALAne prazna gaNa rahe che. evI vyakti pitAnI te bhUkhane tRpta karavA pAchaLa ja prayatnazIla rahe che. te samaje che ke, game te zALAmAM bhUkhane saMtoSI zakAya che, pachI, zALAnI baDAI mAravAne artha zuM? pazu mANasane jyAre bIjI bAbatanI jema e bAbatane ahaMkAra vaLage che, tyAre dharmazALAne uddeza je dharmasevanane che tene te bhalI jAya che, agara bhUlADI de che, ane dharmane pUjaka maTI dharmazALAno pUjaka banI rahe che. saMpradAya badhA pADozI che, ane pADozI-dharma je samajAya to te badhA vacce kevo sarasa meLa baMdhAya. potAnI zALAnI kaI vizeSatA heya, agara sagavaDa vadhu hoya to jarUra pitAnA pADozIne te jaNAvavI joIe, paNa te namrapaNe ane vatsala bhAve. eTaluM ja nahi, tene lAbha levAnuM dizAsUcana paNa premALa bhAve jarUra karavuM joIe. cAhe keI dharmazALA koI vizeSatAne aMge meTI gavAtI heya, paNa enA musAphirane "kha"ja na hoya, agara te bhakhane saMtoSavAmAM e sAvadha na hoya, to koI mahAzALAnA nivAsI tarIkenI athavA keI mahAzALAnA jhaDAdhArI tarIkenI chApa vaDe tene dahADe nahi vaLavAne; jyAre nhAnI zALAne utAru paNa potAnI "bhUkhane barAbara saMteSatA haze, te pitAnA jIvananuM piSaNa jarUra meLavaze ane kalyANa sAdhaze, -nyAyavijaya dharma na oLakhyo hoya tesvarga-narakAdi paraloka mAnavA jeTalI buddhi taiyAra na hoya te sthitimAM paNa dharmanI AvazyakatA ane upagitA abAdhita rahe che. kAraNa e che ke, e kharekhara ja pratyakSa pariNAmakAraka vastu che. jema jala, kherAka Adita dehapradezamAM spaSTa pariNAma che, tema dharmacaryAnuM mane bhUmi para spaSTa pariNAma che. mananI vikRta dazAnuM saMzodhana athavA satya, saMyama, anukammA Adi bhavya guNethI jIvananuM saMkaraNa e ja tatvataH dharma vastu che. e jIvananI sAbhAvika vastu che, e jIvananI sAcI sthiti che. e kaMI svarga-narakAdi viSayenI dArzanika philasuphI para avalaMbita nathI. sukhanI cAvI jIvananI e sAcI sthitimAMthI ja maLe. e vagara sukhane zodhavAnA saghaLA prayatna vyartha jAya, duHkhamAM ja pariName, -nyAyavijaya Ahol Shrutgyanam

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jIvanapAThopanipad [ aSTapadI -zataka ] The Substance of Life's Lessons [ Brief Exposition of the Eight Principles of Life [ di. 1996 varSe prakAzita -pUto } Aho! Shrutgyanam

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Ahol Shrutgyanam

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pravezadgAra jIvananAM A ATha sUtre sarvajanamAnya che e te ughADuM ja che. chelluM sUtra saMghaTana (saMgaThana) tenI paNa keTalI upayogitA ane AvazyakatA che e jaganA keI paNa mulAkane samajAvavuM paDe tema nathI. Ama chatAM, A upayogI tatva ( saMgaThana-baLa) dhAmika ane kema bhedanI sakucita daSTiene lIdhe jAmavA pAmatuM nathI agara jAmavA jatAM vIkharAI jAya che, e khare ja dilagIrInI vAta che. e saMkucita daSTione dUra karavA bAbata "saMghaTana ' sUtranA vivecanamAM kahevAmAM AvyuM che. koI paNa samaju mANasa jarA svasthapaNe vicAra kare te barAbara samajI jAya ke - sAya, sevA ane saMyama e manuSyadharma che. ene mukhya sthAna ApI ane sAMpradAyika rivAjane gauNa pade (svasthAna pUratA) rAkhI samasta prajAmAM saMgaThana-baLa UpajAvavAnI jarUra che. dharma, saMpradAyanI andhapUjAmAM nathI, paNa dharmanAM uparyukta asalI tane jIvanamAM utAravAmAM che. Izvara eka, pachI dhAma nakhA nokhA kema hoI zake ? rUDhio, rItarivAjo ane dArzanika vicAre judA heI zake, ane hAya ja, paNa dharma je jIvanasAdhananI vastu che, ethI bhinna vastu che, ane te mAnavajAtane sAru eka ja che. rItarivAjo temaja bAhya upakaraNe, vidhividhAna ane dArzanika vicArane dharma samajI lIdhA mAMthI ja A badhI dhAmika saMkucita daSTa utpanna thaI che, ke je Aja sudhI dhamanIme lokene laDAvI mAravAnuM ja ka ma bajAvyuM che. paNa have leke samajI le ke rIta rivAjo, vidhividhAne ane dArzanika vicAro bhinnabhinna hoya (bhinna bhinna hoya ja ) te emAM kaMI ja vAMdhA jevuM nathI; paNa e pote dharma nathI, paNa ene sAdhana tarIke upama karIne jIvanazodhanane je abhyAsa karavo te dharma che. tapelI, kaDachI, camacA, sANasA vagere kaMI raseI nathI, paNa e rasoI banAvavAnA kAmamAM upayogI thanArAM sAdhana che, tema, rItarivAjo ke vidhividhAno e kaMI Ahol Shrutgyanam

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204 dhama nathI, paNa dharmane bhAvavAnA, dhamane sAdhavAnA kAmamAM kAma lAganArAM bAhya mAdhano che. matalaba ke sAdhane vividha ja hoya, emanA vaividhya para subdha thavAnuM na hoya, ane e parathI dharma bheda paNa mAnI levAno na hoya. sAdhana ane vidhavidhAnanI vividhatA ane dArzanika vicAranI vibhinnatAmAMthI dhamanI ekatA thA abhinnatA samajI javAya to tamAma bakheDA bahu zIghratAthI zamI jAya. judAM judAM pAtromAM judI judI bhejya vastuo mANase bhegA maLo saharSa jame che, tyAM keine bhejanaprasaMganA pAtrabheda, sAdhanabheda ke vastubhedo para aNagame Ave che? nA. te pachI dharmanA sAdhanabheda upara mANasa kema karaDI najara kare che? patre ane bheja dravye bhinna bhinna chatAM kSudhAtRptinuM kArya badhAonuM eka sarakhuM sadhAya che ema mANasa samaje che, ethI e prasaMganA e bhedo upara ene vAMdho jaNAtuM nathI ane tyAM e DAhyo Damare banI rahe che, te te prama Ne dharmanI bAbatamAM paNa rItarivAje, vidhividhAno ke dArzanika vicAra bhinna bhinna hovA chatAM AtmabhAvanAnuM kArya badhAnuM eka sarakhuM sadhAi zake che e pramANe samajI javuM ane e bheda upara udAra banavuM lAjima nathI ? saMgata nathI ? Avazyaka nathI ? - sAdhana eTale kharI rIte ahiMsA, satya Adi dvArA jIvananuM saMzodhana athavA pavitrIkaraNa mATe ahiMsA, satya athavA sadAcaraNa, je, jIvananI dhanakriyArUpa che, e ja vastutAe dharma che, dArzanika vicAro be dhama dharma-mArga )nI kartavyatAne sAbita karanAra hoI ene madadarUpa bane che. tema ja karmakAMDa enI (dharmamArganI ) smRti tathA bhAvanAne piSaka bananAra tarIke sahAyaka che dArzanika vicAro galata paNa hoI zake che. jemake, IvaranuM jagakartAva che ke nahi e bemAMthI eka mantavya. paNa Ivara-katRtvanuM manavya kheDuM hoya te, e mantavyathI mANasa je Ivarabhaktine sAce mAge grahaNa karI sadAcaraNuparAyaNa bane to e galata darzana paNa dhamasAdhananI dizAmAM laI janAruM banI kalyANa sAdhaka thAya. ahiMsA, satya Adi satinI kahANuM rUpatAne sAbita kare evuM darzanazAstra dharmamAne sIdhI rIte madada kastu gaNI zakAya, ane, tivAda ke atavAdane, kartA Izvara ke - akartA Izvarane sAbita karanAra darzanazAstra dharmamArgane sIdhI rIte nahi. paNa paraMparAe (indirectly) sahAyaka che. kemake upa Aho! Shrutgyanam

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25 yukta jevAM matadndramAMnA keAI eka mantavyanA mAnavA para dharmamArga vakhata nathI, paNa e dramAMnA kAI eka mantavyane sadupayeAga ( sakriya sadupayega) karavAmAM Ave te e dharma mAne sAdhavAmAM sahAyabhUta thAya che. matalaba ke dharmasAdhanane AdhAra kAi dArzanika philasuphI para nathI, paNa tenA sadupayoga jarU ' lAbhakara che. upara kahyuM tema, atathya philasuphIne paNuM sadupayega jIvanane hitAvaha ane kalyANakArI banI zake che, mANasamAM mANasAI Ave te phUTa, ke jenI bhISaNu jvAlAmAM samagra mAnavajAti saLagI rahI che te hAlavAI jatAM vAra na lAge ane mumagra jana-samAjamAM saumanasyanI manArama saurabha evI prasare ke manuSyabhUmi sundara lagabhUmi banI jAya. kharekharaH-- isa phUTa ne hI hama sabhI ko zaktizena banA diyA isa phUTa ne do jAtiyoM ko chitamitra banA diyA / isa phUTa ne hI dharma ko bhI glAnipurNa banA diyA isa phUTa ne dI deza ko bhI naSTa-bhra banA diyA || isa phUTa kA sira phoDa kara aba aikya karanA cAhie satra dharma (homa) mATe kA paraEN prema vatA vANi ! kamajoriyAMkA dUra kara bala ko bar3hAnA cAhie isa mArga se isa deza kA udghAra karanA cAhie // A pustakamAM upardiSTa ATha pade athavA sUtrane koI paNa mANasa peAtAnA jIvanamAM utAre te enI riMgI sala thaI jAya e dekhItu che; ane vAcaka jo paraleka ane mekSamAM mAnatA heya teA khAtarI rAkhe ke e peAtAne paraleka pazu sAthe banAvaze. A sUtra kharI rIte jIvananAM moMgalabIjakeA che, ane e janmA tAmAM pazu avicchinnapaNe ane adhikAdhika sundaratAthI phaLyAM javAnAM, ane ene chelle kulapAka meiitanA rUpamAM zAzvata haraze. vi. sa. 1996, vaizAkha-zukalapratipat, jAma khaMbhALIyA ( kAThiyAvADa ) Aho! Shrutgyanam nyAyavijaya

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jIvanapAThopaniSad mNglaarmbhH| vanditvA paramezaM mAnavajIvanahitasya bhAvanayA / jIvanapAThopaniSad bahusaMkSepAnmayocyate saralA // 1 // paramAtmAne vandana karI mAnava-jIvananA hitanI bhAvanAe jIvananA pAThonuM sarala rahasya A sthale kaMIka batAvavA IcchuM chuM. 1, After bowing to God, I wish to show here briefly the simple substance of life's lessons, having the interest of human life at heart. 1 prAmANikatodyamitA strAlambitvaM paropakaraNaM ca / / saMyama-zaktI sevA saMghaTanaM cASTapadi eSA // 2 // prAmANikatA, udyama, vAzraya paNuM, pApakAra, saMyama, zakti, sevA ane saMghaTana (saMgaThana) e jIvananAM ATha pade che, jIvananA ATha sUtrapATho che. 2. The following eight are the main lessons of life: This tract (jIvanapAThopaniSad ) is translated into English by DharmaBukharay Jayashankara Vasayada, B, A., Mangrol (Kathiawar). Aho 1 Shrutgyanam

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jodhapAThopaniSad [ 207 ] Honesty, Industry, Self-reliance, Benevolence, Self-control, Strength, Service and Solidarity. 2 praamaanniktaa| prAmANikA nyAyaniSThAH sadA bhavata sajanAH / sarvANyudyoga-karmANi kuruta nyAyamArgataH // 3 // sajajane! prAmANika bane ! nyAyaniSTha raho ! tamArA udyoga-dhabdhA, kAmakAja ane dareka vyavahAra nyAyapurasara kare, prAmANikapaNe kare. 3. Honesty Gentlemen! be honest I be just ! Do all your industries, business, works and every activity of life justly and honestly. 3 mAyA-pratAraNopAyaiH paritApya parAMstathA / gRhItaM draviNaM bhraSTaM bhraSTAM buddhi karoti ca // 4 // dagAbAjIthI, mAyA prapaMcathI ane bIjAone herAna karIne uThAveluM dhana aSTa cha, bhane muddhine bhraSTa re che. 4. Wealth obtained by fraud, deceit and by harassing others is tainted and it spoils the intellect. 4 apavitraM dhanaM tAdaka sukhaM bhoktuM na zakyate / gRhe kuTumbe kalaha - klezaM vistArayatyapi // 5 // te nApAka dhana sukhe bhegavI zakAtuM nathI, sukhe jIvavA detuM nathI ane ghara-TummamA 6-se dekhAve che. 5. Ano! Shrutgyanam

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[208] pAThopaniSad Such tainted wealth cannot be enjoyed happily, does not allow us to live happily and gives birth to disturbing quarrels in the home and family. 5 muSNAti ca manaHzAnti cintArttA kurute sthitim / anartha - vipadaH sUte saMkliznAti ca jIvitam // 6 // vaLI e mAnasika zAntine lUTI le che, cittane cintAtta hAlatamAM rAkhe che, anekavidha anIne janmAve che ane jIvatarane khAruM jhera banAvI mUke che. 6. care-worn, Also it destroys mental peace, keeps mind engenders many evils or annoyances and embitters life. 6 vicaranti nyAyazIlAH satkarmonatamastakAH / anyAyamalinAcArAH prasvalanti hataujasaH nyAcazIla sajjanAnAM mastaka peAtAnAM satkarmAMnA khela para UMcA rahe cheunnata mastake tee vicare che, jyAre dagAkhAra kukamI nAM mhAM para nUra rahevA pAmatuM nathI, teo eja vagaranA manI jAya che ane TheraThera temane ThemAM khAvAM paDhe che. 7. // 7 // The heads of just people remain high on the strength of their good deeds, they move about with their heads held high, while the perpetrators of fraud and deceit become spiritless, the lustre on their face fades and they are subjected to hatred. 7 aft nirvahata stokAd rakaM vA dhatta jIvitam / natvanyAyyena mArgeNa saMcaradhvaM mahAzayAH ! Aho! Shrutgyanam // 8 //

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zoSamapAThopaniSad cheDethI calAvo athavA garIbAIthI rahe, paruM anyAyanA raste kadI na jatA. 8, ! bhalA mANase ! Ob, good people! Be content with less, or suffer the pauge of poverty with fortitude, but do not be teinpted to be uijust or disbonest. 8 santi zAntisukhojAMsi nyAyye zuSka'pi bhojane / pApadravyasamudbhute na tu miSTAnnabhojane // 9 / / saccAInI lUkhI sUkI paNa reTImAM je sukha, zAni ane ojasa che, te anItinA, anyAyanI kamANuMnA mAla-malIdAmAM nathI e samajI rAkhe. 9 Never forget that the happiness, peace and strength conta. ined in the dry bread earned by truthfulness are absent in the somptuous and rich food earned by dishonesty. 9 satkarmadRDhavizvAsAH sahitvA'pyAgatA''padaH / / pariNAme prayAntyeva zAzvatI sukha-sampadam // 10 // satkarma para jemane daDha vizvAsa che, evA sadAcArasevaka sajajane paNa pUrvabhavIya karmAnusantAnane baLe dukhI hAlatamAM AvI paDe che, paNa Akhare - duHkhanA dahADA nikaLI jatAM-teo tamAma duHkhone tarI jAya che ane haMmezAne mATe sukhI bane che. 10. Even followers of righteousness, who have firm &od nasha. ken faith in it, are sometimes found struggling with misery but in the end, when their harl fate ceases they overcome misery and earn everlasting happiness. 10 Ahol Shrutgyanam

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[10] momapAThopanibAda udyamastathA svarazrabisvam / akarmaNyatvamutsArya bhavatodyogazAlina / Alasya khalbadhoneha vikAsapratibandhakam // 11 // akarmayatAne, Alasyane khaMkherI nAkho ! udyamazIla bane ! Alasya vikAsane rUMdhe che ane jIvanane nIce paDe che. 11. Industry and self-reliance Shake off inaction, idleness%3; be industrious, diligent. Idleness retards development and degrades life. 11 parAzrita-bhArabhUta sthitiSaNamuskaTam / svapAdopari jAnIdhvamUvIbhavitumuccakaiH // // 12 // bIjAne bojArUpa banavuM e sthiti bhAre dUSaNarUpa che. pitAnA paga upara karaDeta zimo. 12. The condition of beiog dependent on or burdensome to others is a stigma. Try to bs self-supporting. 12 bhavatotsAhamugmIlya svAzrayi-svAvalambinaH / vyakti-vargopakArArthamayamAvazyako guNaH // 13 // utsAhane khilavI ravAzrayI-vAvalaMbI bano. vyakti ane samAjanA hakAra khAtara A guNanI jarUra che. 13. Cultivate zeal and be self-reliant. This virtue is accessary tortbe benefit of both the individual and the society. 13 Aho! Shrutgyanam

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jIvana pAThopaniSad api dravyArjanAmuktAH kurana kaMcidudyamam / dadIrana raMkalokA tallAmaM ca dayAlavaH | ?? || jemane raLavAnI paMcAta na haiAya tevAoe paNa kaMIka udyama rAkhavA joIe, kaMika kAma karavu joie; ane tene lAbha te dayAlue bIjA garIne ApavA joIe 14. karmaNe'pi hi kuvara karma karmaThacetasA / mavedakarmA duSkarmA kubhojanama karmakam Even those who are free from the worries of earning their livelihood, must also work. And whatever they earn thereby they must give to the poor out of compassion. 14 [ 8 ] } G!! karmayogo vyavasthApya jIvanaM syAcchubhAvahaH / jJAnino'pyupajIvanti karmayogaM mahodayam kama khAtara paNa kAma joie, kamarasika vRttithI, krama kuzalatAthI kama karavu joIe, ' navareA nakhAda vALe ! " khAIe eTaluM kAma na karIe te e kuttejana che. 15. Work must be done for its sake and that too with deep interest in it and with adroitness. For "Satan finds some mischie! still for idle hands to do." If wa do not work in proportion to the price of the food we eat, our food is in such a case not well earned. 15 !! 26 | ka cAga jIvanane vyavasthita banAvI kalyANukara bane che. jJAnIe paNa kama' kare che, kama ceAgI jIvana jIve che. teo paNa kayAga vagaranA nathI DAtA. 16. Aho! Shrutgyanam

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[212]. jIvana pAThopaniSad The performance of work (karmayoga) makes life orderly and proves beneficial to it. Even the spiritually enlightened seers follow the philosophy of work. They too have not divorced work. 16 yaropakAraH / paropakAra zikSAyAH pAThaM gRhNIta sajjanAH / / samagradharmazAstrANAM rahasyamiha vitta va sajjanA ! paropakAra zikhA, samagra dhamazAstronu rahasya AmAM samAyelu che e samajo. 17 Benevolence Gentlemen! Learn to be benevolent. The substance of all the scriptures of the world is contained in benevolence. 17 mokSasya mantrabhRto'yamiyaM svargasya kuJcikA / idaM jIvanakalyANakamalAkArmaNaM punaH // 17 // e meAkSanA mantra che, vaganI cAvI che ane kalyANalakSmIne AkaSanAra abhAzu che. 18. na kiJcana sahAssgAmi paratra vrajatA'GginA / kadA vyAdAsyate cAsyamityapyajJAtameva ca // 18 // It is the charm of Absolation, the key to Heaven and an attractive to the wealth of well-being. 18 Aho! Shrutgyanam // 19 // sAthe kai AvavAnu' nathI, ane DAkalI kayAre phATI jaze enI paNa phAine bhara nathI. 18.

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modhanapAThopaniSad [ 21] Nothing will accompany the soul at the time of death nor do we know when it (the soul) will leave the tabernaole. 19 tasmAd dadhIdhvaM hRdaye zubhaM zIghramiti atim / / svayaM kRtaM sahAgAmItyapi smarata nizcitam // 20 // mATe "zubhe zIghama ' e vacanane hRdayamAM dhArI rAkhe. "hAthe te sAthe' athata pite kareluM haze te ja pitAnuM karma ja) sAthe Avaze e paNa smRtipaTa para kotarI rAkhe 20. Therefore keep ever before your mind's eyes the expression "Do the good soon." Only one's own actions will accompany one's soul. Inscribe this on your memory. 20 anyasAhAyyamAzritya jano jIvati janmataH / antareNA'nyasAhAyyaM jIvenaikamapi kSaNam // 21 // mANasa janme che te vakhatathI ja anyanI sahAyatA para jIve che, bIjAnI madada vagara eka kSaNa paNa te cha pI zakatA nathI 21. Man is dependant on others since his birth; he cannot live without others' help even for a moment. 21 manuSyasvarasAhAsamAvitanAvanA ! paratra syAt kadaryazcet sa zaTho bAlizo'thavA // 22 // mANasanuM jIvana anyanA sADA para avalaMbita che, chatAM mANasa pitAnA ja svArthamAM racyApacyo rahI bIjA pratye anudAra, kRpaNa rahe, te e yA te zaTha che yA mUrkha che. 22. Ahol Shrutyanam

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[ 215 ] jIvanapAThopaniSada Man's life is dependent on the help of others. If he is however unobliging and illiberal towards others or is Belf-centred, he is either impudent or foolish. 22. paropakAra audArya cittArdratvaM tathA dayA / dAnaM sahRdayatvaM cAnukampetyekameva hi // 23 // paropakAra, dAya, mAnasika AdratA, dayA, dAna, sahRdayatA. anukamyA se madhu me // che. 23. Benerolence, generosity, tenderness of mind, merey, charity, noble-heartedness and compassion are one and the same thing. 23 idaM jIvanakalyANatatvaM yatra na vidyate / tatra mAnavatA nAsti gRhasthe mAdhunAmni vA // 24 / / jIvananuM A kathANubhUta tatva je mANasamAM nathI, te gRhastha hoya ke sAdhu kahevAtuM hoya tenAmAM mAnavatA hajI janmI nathI ema ja kahevAvuM joIe. 24, The man who is devoid of this auspicious quality, whether he be a hormit or a worldly man, is not fit to be called human. 24 paropakaraNadvArA svAtmopakriyate satA / prApyate svAtmasantoSamanojJAnubhavaH punaH // 25 // sajajana paropakAra dvArA kharI rIte svopakAranuM kArya sAdhe che, ane AtmasantoSano maneNa anubhava meLave che. 25. Aho! Shrutgyanam

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zrIcanapAThopaniSad [ 215 ] Wise people serve themselves by serving others, and arjoy mentally the experience of self-satisfaction. 25 adhikAMza yazovAdecyA dAnaM vidhIyate / taccopakurute'vazyaM kSetre patati yatra tat // 26 // dAturyazo'bhilASo'pi parituSyati tena ca / kalyANabhUtaM tu sukhaM tiSThatyeva sudUrataH || 27 || ( yugmam ) mATe bhAge kIttinI lAlasAthI dAna apAtuM heAya tema jovAmAM Ave che. jo ke te je kSetramAM paDe che tene avasya sahAyaka thAya che, temaja dAtAnI cathelipsA paNa ethI satASAya che; parantu AtmakalyANabhUta sukha te bahu cheTe rahe che. 26-27. tadavetya svakarttavyaM nijazaktyanusArataH / yad dIyeta yathaucityamumayostaddhitAvaham Charity is generally done with an eye to acquiring fame, and this charity both, does help the recipient as well as gratify the giver's desire for fame. But the innermost happiness of the soul's welfare remains remote. 26-27 / / 28 / / mATe katta vya samajIne cathAzakti aucityayukta je dAna karAya te ja ubhayane hitAvaha che. 28. Therefore proper charity done as a matter of duty serves the interest of both the giver and the taker. 28 paropakArapravaNaH sarvanetrAmRtAJjanam | udArAH syAta ! dAtAro vivekena dayAlavaH // 29 // Aho! Shrutgyanam

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[ 26 ] nauvamapAThopaniSad paropakAra5rAyaNa mANasa badhAnAM netremAM amRtAMjana jevo che. udAra bane ! vivekayukta dayAlu ane dAtA bane ! 29 A parson devoted to benevolence is like a nectar-collyrium to the eyes of ailBe generous, prudentiy kind and charit able. 29. saMghamA ! tathA'carata bhASacaM vicArayata cAnvaham / yathA paro na pIDyetA'thavA'lpiSThapramANataH // 30 // evA vivekathI kAma kare, vacana bolo ane vicAra karo ke bIjAne IjA thavA pAme nahi, athavA ochAmAM ochA prANIone ochAmAM ochI IjA thAya. 30 Sell-Control Exercise great care in your work, speech and thought so that others may not be offended or the smallest number of beings may be offended the least. 30 yathArthameva bhASadhvaM vinA kiJcana mizraNam / lAbhAzayA'thavA bhItyA brUta rUpAntareNa na // 31 // kaMI paNa mizraNa karyA vagara sAce sAcuM kahe. lAbhanI AzAe ke bhayathI kaI paNa vAtane rUpAntarita karI na kahe, 31. Tell: unvarnished and unadulterated truth. Expecting guio or fearing injury, do not distort truth. 31 Aho! Shrutgyanam

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pAThopaniSad tUSNIMbhavata guhye'rthe pRcchantaM vA niSedhata / nairbalyaM naitika lokaiSaNA - bhItI ca muJcata jAhera karavA jevI khamata na heAya temAM mona rahe; athavA te viSe pUchanArane temAM na paDava!nuM jaNAvI de, naitika nirmalatA, lekeSaNA ane leAkabhaya e savane dUra phekA. 32 durhAsaM paranindAM ca tyajetA'narthakAraNam / nRtavrataniSThatvaM bhajeta kuzalAvaham // 32 ! Keep mum in matters which should not be published, or tell those who are inquisitive, not to dubb!e in them. Moral weak ness, desire for cheap popularity or undue fear of public opinion should be kept at a distance. 32, mAsma durvRttayo bhUtA'nadhikAre'nyavastuni / adhikAraM samAcchettuM viceSTadhvaM na kasyacit [ 27 ] || 2 | uddhata hAsya ane parrAnandA je spaSTa anathakAraka che tene mUkI DhA, nRta vrata (priya satya) je kevala kuzalakAraka che te upara daDha rahevAne abhyAsa karA, 33. Cast off insolent laughter and censure of others, because they are clearly harmful. Learn to be firm on the vow of truth. fulness which is the giver of only happiness. 33 Aho! Shrutgyanam // 24 // je vastu para tamArA adhikAra na heAya tenA upara tamArI dAnata bagADatA nahi. bIjAnA adhikAra para tarApa na mAratA. 34 28

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[18] mobamAsopavid Do not covet thosa things on which you have no rightful claim. Do not pounce on the rights of others. 34. bhavadAsAditaM vIrya svaparonnatisAdhakam / na tadurupayogasya ceSTAM kuruta karhi cit // 35 // tamane maLeluM vIrya tamArI ane bIjAonI unatio sAdhavAmAM jabaramAM jambara sAdhana che. tene durupayoga na karaze, 35. The virility you have inherited is the stroogest instrument of doing good to others as well as to yourself. Do not dissipate it. 35. brahmacaryabalaM sarvAtizAyimahimApadam / utkarSo yasya nirmAti jIvanotkarSamuttamam / // 36 // brahmacaryanuM baLa sarvotkRSTa baLa che, jenA utkarSathI jIvanane uttama utkarSa sapAya che. 38. The strength derived from continence is the sublimeat of all. Its increase leads to the elevation of life. 38. jAnIdhvamuccamAnandamupabhoktuM vivekataH / bhavennu kathamAnando nijasaccavinAzanam ? // 37 / / vivekathI ucca Ananda letAM zi. pitAnA ja satvane haNavuM e zuM mAna11 37. Aho! Shrutgyanam

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moramasAThopaniSada [21] Laarn to take high delight by the use of your discriminating faculty. How can it be a joy to destroy one's own vitality ? 37 nyAyayasvapatnIgamanAH prdaarvivrjinH| maveyumuhiNo brahmacaryasaMgrahalominaH || 20 || gRhae paradArajI te banavAnuM ja che, paNa e uparAMta svadAragamAM paNa samucita maryAdA rAkhavAnI che. teo saMyamanI bhAvanA piSI brahmacaryanuM pramANa jeTaluM vadhArAya teTaluM vadhAre,) brahmacarya saMgrahanA lobhI bane. 38 House-holders not only must avoid illicit intimacy with women other than their wives, but also must exercise proper restraint in conjugal happiness even with their own wives. (They must increase the proportion of celibacy 88 much as they can, nourishing the idea of control.) They should be greedy in the acquisition of the virtue of continence. 38. adhyatyantacalaJcittA jIvanabhraMzabhIravaH / bhogA''seknamaryAdAmaMkayeyuH sunizcitAm // 39 // aticapala cittavRttinA mANasoe paNa-je temane pitAnA jIvananI pAyamAlI na vaheravI hoya te viSayabheganI cokkasa maryAdA te AMkavI ja joIze. 39 Even excessively fickle-minded people if they do not desire to invite their own downfall, must set a definite limit to the gratification of their carnal passions. 39. Ahol Shrutgyanam

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(220 ] jovanapAThopaniSada parigrahasya kurina parimANaM yathocitam / yatastRSNA niyantryeta pApArambhaprasAriNI // 40 // tRSNano vega jema vadhe che tema pApAraMbhe vistare che. parigrahanuM ucita parimANu kare, jethI tRSNAne vadhate jato vega kAbUmAM AvI zakaze. 40 Fix proper measure of worldly acquisitions (afp) so that the velocity or momentum of the ever-increasing desire launching into extensive sinful undertakings, may be brought under effective control. 40 prAmANikodyamAd dravyaM bhaveJcenniyamAdhikam / ku.raMstavyayaM zIghraM lokakalyANakarmaNi // 41 / / prAmANika udyamathI je parigrahanA niyamathI vadhu dhana maLI jAya che te lokakalyANanA kAryamAM satvara kharcavuM joIe, 41. If perchance by honest industry you acquire wealth more than the measure you had decided upon for arquisition, spend it at once for the benefit of mankind. 41, zAntistAvabahustRSNA yAvadalpA prigrhe| AvazyakatvaM saMkSipya tRSNAM saMkSipata svakAm // 42 // parigraDa upara jeTalA pramANamAM mUrchA ochI, teTalA pramANamAM cittanI zAnti vadhAre jarUrIAtane e chI kare eTale tRSNA ochI thaze, 42 Aho! Shrutgyanam

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jIvanapAThopaniSad The less the desire for acquisition), the greater the peace of mind. Curtail your necessities and your desired will decrease simultaneously. 42. AvazyakatvaM saMvarya bhArAkAntIbhavan svayam / Amantrayati duHkhAni svavikAsa ruNaddhi ca // 43 // mANasa jarUrIAte vadhArI hAthe karI pite bhArakAnta bane che ane dubene notare che, ane sAthe ja potAnA jIvanavikAsane paNa ruMdhe che. 43 A man, by multiplying his necessities and by thus volun. tarily adding to his burden, invites misery and stifles the development of life at the same time. 43.. yAvadAvazyakatvaughaM vyayopAdhizramavyathAH / anudbhaTa sthitAveva sukhaM zAntizca tiSThataH // 44 / / jeTalI jarUrIAta vadhAre, teTalo kharca vadhAre, teTalI upAdhi vadhAre, ane teTalI mAthAkUTa tema ja pIDA vadhAre (ane teTaluM pApa 5 vadhAre). sukha ane zAnti vase che--nirADaMbara sthitimA, saraLa sadAIthI rahevAmAM. 44 44. The greater the number of necessities, the greater the expenditure and the measure of troubles, sing and worries. Happiness and pesce dwell in living in simplicity and without ostentation. 44. bahusaMgrahazIlatvA vilAsa-pramadeSu ca / vRthA'rthavyayakarttAro'tyartha ghanti prajAhitam // 45 // Amol Shrutgyanam

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[21] bahu saMgrahazIla banIne ane ucchaMkhala mANase prajAnuM hita haNe che. 45 kemake- govanaMpAThopaniSad jazekha mAM pase veDaphIne By being over-covetous in the aocumulation of wealth and by spending money in incontrolled luxuries, man destroy8 people's interests. 45. Because ato jIvananirvAhaH prajAnAM durgamo bhavet / bhayAnakakSudhAjvAlaM dAridrayaM prasaratyataH // 46 // vaiSamyamutkaTaM cAtaH pApaM cAtaH pravardhate / itthaM bhavet parAdhInaM rASTra subahudurdazam / / 47 // (yugmam) ethI bIjAone jIvananirvAhanI muzIbata paDe che, ethI prajAmAM garIbAI ane bhUkhamara vadhe che, ethI viSapatA ane pApa vadhe che. Ama parAdhIna rASTranI dazA bahu vadhAre bagaDe che bahu vadhAre karuNa bane che 46-47 Therebs others find it difficult to earn their livelihood, poverty . and starvation increase, and inequality and sins multiply. Thu, the condition of the conquerad country is worsed still. 46-47. apekSyaM bhojanAyA'naM paridhAnAya cA'mbaram / iyattu zramavAn ko'pi sukhena samavApnuyAt // 48 // parantu lobhajvalano vilAsakSuzca rAkSasI / rASTre prasaratazcaMDaM vyApAri-ghaninAM yadA // 49 / / Ahol Shrutgyanam

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zrImad anna-vastreSu dambholistadA patati dAruNaH / rASTrasya janakoTInAM hAhAkAra bhayaMkaraH // 1 // ( trimivizeSamU ) khAvAne dhAna ane aMga DhAMkavAne kapaDAM eTalu tA koi pazu zramajIvI athavA mahenatu mANasa sukhethI meLavI zake; paN ya re dezanA vyApArI ane sunI lekAmAM lebhane dAvAnala ane vilAsitAnI rAkSasI bhUkha phATI nikaLe che, tyAre dezanA kare DeA prajAjananAM reATI-kapaDAM para dArujju vA paDe che ane bhayaMkara hAhAkAra mace che. 48-50 [ Ke ] Any industrious or diligent man can casily get bread to eat and cloth to cover his body. But when the conflagration of greed and the devilish hunger for voluptuousness break out in the country, millions of people are deprived of their bread and eloth, and thers is a terrible generx hue an1 iy. 48-56, nayadhvaM yogyamaryAdAM nijabhogArthalAlasAm / svAtauvisyA nirATovamAnA niyata-saMvatAH // 1 // bhAgalAlasAne yogya maryAdAmAM rAkhA, bhAgepabheAganAM sASane nI ceAgya mA~dA ke, sAdA raheA, niyamita ane sa'ryAmata rahetAM zikhe, 51, Set proper limits to your enjoyments. Be simple, learn to be regular and disciplined. 51. bhogopAdhirbhavedalpo manuSyANAM yathA yathA / tathA tathAspacIyante cintAlobhaklamArttayaH // 52 // Aho! Shrutgyanam

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[2 ] jIvanapAThopaniSada nijayogaM ca dAtuM te sAvakAzAstathA tathA / bhaveyuH samahattveSu lokakalyANakarmasu // 53 // (yugmam) bheganI upAdhio tamArI jema theDI haze. tema cintA, le bha, kaleza, muMjhavaNa tamArAM e cha thaze; ane tema, mahatvapUrNa kAryomAM, loka-ka9yANanI pravRttimAM joDAvAne tamane vadhu avakAza maLaze para-pa3. The le 68 your enjoyments, the lead your anxiety, greed, worry and fatigue; and you will get more tim, and greater cpportunities to do great deeds and to take part in beneficent activities for the people at large. 52-53. gatAnugatikanatve kIrtikIrtanakAkSayA / mahatvaM dhanikatvaM ca paridarzayituM nijam // 54 / / guNadoSAvivekena bahalyAvazyakatA''valI / anapekSyA samudyAti mano-dhI-dehahAnikRt // 55 // bhogopabhogavastUni kuryAnmaryAditAni tat / upayogitvavAdasya siddhAntasya yaduttaram // 56 // (trigirviSa) guNa-deNanA vivekanA abhAve dekhAdekhIthI, kIti-kIrtananI AkAMkSAthI athavA pitAnI heTAI ane zrImannAI dekhADavA khAtara aneka anAvazyaka, anapekSita jarUrIAta utpanna thAya che, ane teo zArIrika mAnasika tema ja bauddhika hAnine netare che, mATe gopabheganAM sAdhane upayogitAvAdanA siddhAntane javAbarUpa hoya tema maryAdAmAM ThIka. 54-56. * samrATa azoka potAnA lAMbA anubhava pachI potAne jaNAvela satya kotarAvIne makI gayo che ke a85saMgraha ane a5. " AMO! Shrutgyanam

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[ rara] In the absence of proper discrimination in appreciating Derits or demerits of a thing, desire to act in imitation of others, lesite to hear one's praises sung by others, or desire to show off one's greatness or wealth begets many unreal and unexpected aecessities, and they, in their turn, bring about physical, mental ind intellectual ruin. Therefore the means of enjoyment must be correlated to utility i. e. they must be within proper limits. (Emperor Ashoka after his experience of a very long time got inscribed what he believed to be the truth, 'uamoly, " Less to acquire, less to spend.") ( 51-56) nyAyyaM yogyaM rasasvAdamazaH kartumarhati / ArogyamanasI svIye anAvAdhya vivekamAk // 57 // sAmAnya rIte, mANasa potAnA Arogyane ane petAnI cittazuddhine IjA na paDe tema svAdendriyane vaza thayA vagara nyAyamaMpanna yogya rasAsvAda karI zake. pa7. A rItane dRSTimAna sajajana svAdendriyano dAsa thaze nahi ane jIvanavikAsanA pitAnA mAdhyama mArgamAM suMvALI pragati saralatAthI karato jaze. Without being a slave to the sense of taste a man may generally enjoy proper tasty dishes honestly earned, provided they do not injare bis health or the purity of his mind. (Such an observing man without being a slave to his pa. late, will go on making smooth progress in the development - his life.) 57. na kevalamayaM kAyaH paritApanamarhati / na ca miSTarasasvAdAlanAmapi bhUribhiH // 58 // Ahol Shrutgyanam

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[226] jIvanapAThopaniSada kintu syAnendriyagrAmaH kApathAmimukho yathA / yathA cAtmahitodyogasahAyaH syAt tathA caret // 59 ||(yugmm) A zarIrane kevala bhUkhe mAravAnuM ke tapAvI devAnuM nathI, tema ja anekavidha miSTa rasasvAdethI bahalAvavAnuM ke paMpALavAnuM paNa nathI; paNa Indriye ADe mArge na jAya ane AtmahitanA udyogamAM sahAyaka banI rahe e rIte vartavAnuM cha. 58-59. The body is neither only to be starved or tormented, nor is it to be over-fondled by many sweet-tastee, but man must be have in such & way that bis genees may not be misdirected apd that may be conducive to his spiritual elevation. 58-59 nivAsa upazuddhAtmamupavAso nigadyate / kasAyaviSayA''hAvarjanena sa sidhyati // 6 // AtmazuddhimAM ( Atma-zAdhana vA AtmakalyANanI vRttimAM ) vasavuM enuM nAma upavAsa ane te kaSAya, viSayo ane AhAra e traNene tyAgavAthI yAra che. 10. To dwell in the contemplation of purified soul is the real fast. Suoh & fast is attained by renou noing passions, sensual (evil) pleasures and fond. 60. tadvivekyupayogaH syAccharIrA''tmahitAvahaH / ArogyaM sAdhayitvA ca zodhayitvA ca mAnasam / / 61 // Aho! Shrutgyanam

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jIvazAsanaviru [ 227 ] upavAsane vivekazAlI upaga yA prAga Arogya sAdhanamAM ane cittazodhanamAM upakAraka banI zarIra ane AtmA banene hitakAraka bane che. 61 The wise observance of fast proves beneficial to both body and soul hy tending to physical beilch and mental purifio atioa. 61 kintu tasyA'pi maryAdA, nAdhikyaM kuzalAvaham / yogyaM mitaM ca bhuJjAnA karmayogAya kalpate // 62 // paraMtu tenI (upavAsanI) paNa maryAdA che, e paNa vadhAre paDate lAbhakAraka nathI. yaMgya mita bhojana lenAra daSTimAna sAdhaka kamaLane adhikArI thAya che. (dehanA vikaTa rogane kADhavA sAra samucita paddhati e lAMbA upavAsa karavA paDe e judI vAta.) dara But there are limits even to fasting. If observed to excess it does no good. Man taking propar and measured quantity of food is initiated into the philosophy of Action or entitled for the perform ince of "Kra-Yoga." 63 (It is a different thing altogether to observe long fasts par want to a proper way in order to binish feil diseases of body.) niyacchata nijAkSANi teSAM sadupayogataH / yatadhvaM svavikAsasya dizi dhIreNa cetasA // 13 // Indriyone niyamanamAM rAkho. mAnasika haiye dhAraNa karI jIvananI vikAsadizAmAM temane sadupayoga kare temanA sadupayeAgathI AtmavikAsa sAdhe. 63 Curb your senses. Use them towards the development of life. By the proper use of them try to proceed in the direction of your development, with a steady mind, 63 AMO 1 Shrutgyanam

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[ 228] bhopanApati sarveSAM jamadIzAnAM hRSIkezaH ziromaNiH / svIkRtendriyadAsatvAH sarvadAsyAspada punaH // 64 // hRSIkeza (Indriyone Iza-Indriyone svAmI) jagatanA saghaLA dezathI (nareza, dhaneze, kSitIza, deveze, dAnavezathI) he che-badhA Izene zire maNi che. paraMtu jeoe IndriyonuM dAmya svIkAryuM che teo sava' dAnuM karuNa dhAma bane che. 64 He who has mastered bis sengeg, is the foremost of all the lords in the world-lords of people, of riches, of kingdoms or of gods or demons; and those who are slaves to their seases, are Slayer to all. (There is no mastery like the mastery over the aepega ind there is no slavery like the slavery to the senses, which is the source of all slaveries.) 64. unnatA''tmabalasyAne jitendriya-mahAtmanaH / cAraNo mArina samItiza | ha . jitendriya mahAna AtmAnA samarata AtmabaLa AgaLa jagatanI tamAma bhotika zaktionAM teja ane e ja jhAMkhAM paDI jAya che. dapa All the material forces of the world look low befora the mighty spiritual force of the bigh-souled man who has conquered his senses. 65 vIro'sti yuddhabhUmIji vIraH siMhAmimAvakaH / savIrohita vALa va mahApamAnita : 6 . Ahol Shrutgyanam

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niilikh yuddhabhUmine vijetA ane siMhane parAsta karanAra vIra che, paNa pitAnI jAta para je jIta meLave che te virene vIra che. je Atmajit che te mahAvIra che. dada A conqueror of battle-fields and & vanquisher of lions are no doubt berbes; but the hero of heroes is he who gaina victory over ble self. 66. (* He gains trae victory who gains himself."-Ruskin.") satyopAsi-mahAvIrA yudhyante'ntadviSA saha / labhante ca janAkalpyaM vijayaM vijigISavaH // 67 // satyapUjaka meTA vIre pitAnA Antara zatru sAthe laDe che, ane lokonI kalpanA mAM na Ave evo vijaya te vijigISuo meLave che, 67 The great heroe's devoted to the truck. fight against their internal enemies, and such great aspirants after conquest obtain & victory such as cannot be comprehended by men in the high flight of their imagination. 67. na yo'sti vAsanAdAsaH sa mahAn jagaduttaraH / satAM zreSThAsanaM bibhradantarhRdayamandiram // 68 // je vAsanA dAsa nathI (jeNe mada, mAna, mAyA, kAdha, roSa, IrSA, dveSa vagere dene potAnI andarathI hAMkI kADhyA che) te jagaduttara mahAtmA che. ane tika sajajanAM hRdaya-madiramAM ucca Asane virAje che. dara He who is not a slave to lurking passions i. 8. who bue driven away from his mind arrogance, pride, deceit, wrath, soger, jordousy, nialice,, eto, is the best amongst saints; and thei good entbrone, such a man on the supreme throne in their babartin8. Aho 1 Shrutgyanam

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movanapAThopaniSada bhavituM saMzca satyazca yatnazIlatayA samam / nAnyat samartha kartavyamityuccairavagacchata ! // 69 / / pite bhalA ane sAcA thavA mATe prayatnazIlI banavuM enA jevuM bIjuM koI samartha kartavya nathI, e barAbara samajI rAkhe. 69 Never forget that there is no duty greater than to make active efforts towards being kind and true. 69. kalyANa-sampadA panthA indriyANAM suvartanam / durvarttanaM punasteSAmApadAmekamAspadam // 70 // InDiyAnA sadvartanamAM kalyANasAdhana che, sukha-saMpatti che, jayAre emanA nathI mANasa aneka vipattionuM bhAjana bane che. 70 The good operation of senses is the source of happin988 or well-being, while the bad one produces quite reverse results. 70 zakti / jijIviSaya sanmAnaM yadi tiSThAsathojjalam / bhaveta balasampamA nirbhayA: zauryazAlinaH // 71 // je mAnasahita jIvavA cAhatA he, tejasvIpaNe TakI rahevA IcchatA he te walisana niyamanI tmaa| zUrAtanane Hial. ["himmate mardA to madade khudA".] 75 Strength If you wish to live honourably and desire to endure glor iously, be strong and fearless; develop your gallantry. 71 Ano! Shrutgyanam

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[nti jIvanamAThopaniSada zaktirvijayate loke tAmeva vRNate zriyaH / samApuruSArthAnAM saiva prathamabhUmikA // 72 // jagatamAM zaktine ja vijaya che. lakSmI ene ja vare che. e ja ava puruSArthasiddhinI mUla bhUmikA che. 72 Strength is victorious in the world, prosperity follows it and it is the chiel foundation of all manly offorts. 72. vizva balavatI jAtireva svAtantryamaznute / nijamabhyudayotkarSa kartuM zaknoti saiva ca // 73 / / duniyAmAM balavAna prajA ja svAtavya meLavI zake che, ane te ja pitAno alyudaya ane utkarSa sAdhI zake che. 73 .. In the world, only a strong nation obtains freedom, and it alone securea its prosperity ani advancement.73 jIvanti khalu dAsyAya bhIru-kAtara-nirbalAH / arhanti nopalavdhuM te laukikAlaukikonatim // 74 // nabaLA bahIkaNa kAyaro bIjonI gulAmagIrI karavA mATe jIve che, gulAmanu jana jIve che. laukika ke alokika keI unnati teo karI zakatA nathI. 74 The weat, the timid and the cowardly live to plays for others, live the lives of slaves and are never able to secure any rise worldly or spiritual. 74. Aho! Shrugyanam

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[ 2] bhAnandamupabhoktuM te dharma kattuM ca nezate / evaM nipuruSArthAnAM teSAM bhRzyati jIvitam / / 75 // roe A palega (sAdhane hayAta chatAM) karI zakatA nathI, temaja dharma sAdhanA karI zakatA nathI, jyAM zaktihInatA che, tyAM puruSArthohInatA che ane puruSArthahInatA eTale jIvanI barabAdI, 75 They cannot enjoy though the means and objects of pleagure are present before them, nor can they practise religious duties. Where there is lack of strengtb, there is lack of activity, and lack of activity means the ruip of life. 75 dehe. svasthe manA svasthamitivAganubhArataH / deho'pi puruSArthAya svAsthyavAn samapekSyate / 76 / / svastha dehamAM raheluM mana svastha hoya che? A vacanane anusAra puruSArtha sAdhana mATe zarIra paNa svastha rahevuM apekSita che. 76 " Healthy mind in healthy body" proves that the body must necessarily be healthy for manly efforts. 76. saMbandhaH sumahAnasti saMyamArogyayomithaH / tadvayaM suvikAsi syAdanyonyasahayogataH // 77 / / saMyama ane Arogyane paraspara ghaniSTha saMbaMdha che, ane teo ekabIjanA sahAgathI puSTa bane che. 77 Ahol Shrutgyanam

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homana pAThIpraniSada Self-restrait and health are closely inter-related, and their growth depends upon each other's cooperation. 77 tadvayA''zritamevAsti bala-zaktivikAsanam / inthamAgegyamatyuccasthAna vahati jIvane e banne (saMyama ane Arogya)nA AdhAra para ja bala ane zaktine vikAsa rahe che. Ama, Arogya jIvanapravAsamAM bahu ucca sthAna dharAve che, 78 The developinout of strength and power in their turn depend upon these two self-restraint xud health. Tous bealth holisin life # very exalted position. 78. ArogyaniyamAna rakSana saMyamana vikAminA / sampuSNAti yathA dehaM sampunAti tathA manaH // 79 // ArogyanA niyamone saMyamanA baLe jALavate mANasa jema potAnA zarIrane ne puSTa kare che, tema pitAnuM mAnasika pavitya paNa sAdhI zake che. - Man oliserving the rules of health through self-control, not Ouly stredytheon his body, but also acquires the purity of bis wind. 7. suvAku svara hALA ! svacchatvaM yogyanidrA cArogyAya zrama saMyamau / / 80 / / zuddha havA, vaccha jaLa, sAtvika AhAra, sUryane tApa, svacchatA khAI), gya nidrA ane zrama tathA saMyama e Arogya-sampAdananI ( Ahol Shrutgyanam

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para kara mit Pure air, clear sater, wholesoms food, sun-shine, oleanliness, proper sleep, exercise or labour and self-control ta tha mend of acquiring health, 8) ma manaHsacaM vapuHzau sadAcAra iti trayam / saMghamAdhiniyADothAt yuo nIvana-dhanyatA / / 86 || mAnasika sattva, zarIrika baLa ane sadAcaraNa e trabhunAM cega sacamAdhiSThita AreAgyadvArA prApta thAya te e jIvana dhanya thayuM. 81 Such a life is considered and extolled as successfully lived, if mental, physical and moral strength are unitedly acquir el through health depending upon self-busgition. 81 mA freentaH santi panthAna Izvarasyopalabdhaye / kRti saMghRcake A sAdhuH *cit vivibhumiH|82 izvarane pAmavAnA mArga keTalA che prema eka santane koI jijJAsu mAsAe pUchayuM, 82 Service Some people, aspiring to knowledge, asked a saint, " How many ways are there to Gol? " 82 sAvantaH santi panthAno yAvanto bhuvane'bhavaH / parantu zreSTha- nediSThaH seveti nijagAda saH in 82 ll duniyAmAM jeTalA aNue che teTalA rastA che, pazu TUMkAmAM dUdha ane sArAmAM sAre raste seMlA che. ema te sate jamAM karyuM. 3 Aho! Shrutgyanam

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sonAThopaniSad 235 The saint replied, There are as many ways as there are stoms in the universe, but the best and shortest is Service. " 83 16 yathArthA bhagavatpUjA tadAjJAparipAlanam | sA cAsti vizvabandhutvaM sevA tadrUpamujjvalam // 84 // bhagavAnanI AjJAnuM pAlana karavuM e enI cathAya pUjA che; ane enI AjJAnuM rahasyabhUta sUtra vizvamandhatA che; ane enuM (vizvamandhutAnuM ) sporTa ane ujajavaLa rUpa seva che. 84 The real worship of God is to obey His commands; and the essence of His commands is the universal brotherhood; and Service is its clear and refined form. 84 jagaspitezvaraH sarva-pazu-prANinAM pitA / evaM ca bhrAtaraH me vayaM sthAna parasparam / / 85 / / jagatpatA Izvara mANasA ane pazu-pakSI badhA prANaAnA pitA kahevAya, ane e rIte ApaNe mANasA, pazue ane badhAya prANIe.--sagA bhAi moie. 85 World-father God is the Father of all men, beasts and birdy and chus, we men, baasts and birds all His creatures-are =bretare t $5 itthaM ca pIDanaM bhrAturnuH pazo'pi ki kSamam 1 faraitri na sthAt tatputrapIDanAt ? Aho! Shrutgyanam // 86 //

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236 jIvanapAThopaniyaha mATe kaI mANasa ke jAnavarane duHkha ApavuM e pitAnA bhAIne ja dukha ApavA barAbara he zuM vAjabI che? e varatu jagandhitA izvarane nArAja karanArI nahi thatI hoya? IzvaranA putrane-IzvaranAM baccAMne pIDavAthI Izvara rAjI thAya ke ? 86 So, if we givu paio to any man or animal, is it not like giving paio to one's brother ? Can it ever be justified ? Should not this thing displease the World-father? Would God be pleaAed if we give paid to His children 2 86 tanudhamIzvarapremNe prema tasya prajAH prati / bhajadhvaM tasya bAleSu tayApAptaye dayAm // 87 / / Izvarano prema meLavavuM hoya te tenA bALaka upara prema keLave, e parama pitAnI dayA cAhatA he te enA bALako upara rahemadila bane. 87 If you wish to gain Gol's love, cultivate love for His children. If you desire that lireat Father's meroy, show mercy to His cbildren. 87 * jamaka-izvaravAdane A rIte sadupayoga karAya te duniyAnuM keTaluM badhuM bhaluM thAya che. e batAvavA A vivecana che. e paNa dArzanika sidhAnta che, je ema kahe che ke, IzvaranI , upapa azakaya che. chatAM e, (Izva kartava) vAdane caryAnI bhUmine ja viSaya na rAkhatAM eno kalyANa sAdhananI dizAmAM uNa thAya te ravanuM A bhaluM thAya e cokkasa che. kedaI paNa vAH dArzanika daSTie ayathArtha heya, chatAM jIvananI dhaMkhya sAdhanAmAM ene je anukUla karI devAya, preraka banAvI levAya che. eka dizAnuM asaya bIjI dizAmAM satyarUpa (zreyaskara) banI jAya. :Tre preaching is bisait upon the thory of Creativs-thism fi. .. the theory of God sing the creator of te rout?). It sbows ,pbat an amount of benefit will accrite to the world, if the theory is made the bagls or promulgeling the ider of universal brotherhood among all living beings as the children of the sun. Al nighty, Father. It matters very little whether the theory is correct or incorrect and stands or falls before the onslaugbt of strict loge. We are here poly concerned with, ; bow it can be beneficiente utiliser, I Ahol Shrutgyanam

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jIpAThopaniSada duHkhisevA mahAtmAna IzasevAM pracakSate / gaNavAmAM sevA vALinAM nArIzvara 88 che duHkhIonI sevA e IzvaranI sevA che. badhA prANIomAM je AtmA che te tenA tAvika svarUpe paramAtmA che, eTale e rIte paNa prANIonI sevA e paramAtmAnI sevA che; ane e, sevakane Izvara pAse IzvarIya sthitie pahoMcADe che. 88 Service of the adiicted in service of God. The soul of a living being is, philosophically sp3aking, Ciod Himself. Accord ing to this theory also, service of embodied beings is service of God, and deifies the server (leads the server to the state of God hood ), 88 ghaTanA ! yadi saMghaTitA na syubalavanto'pi mAnavAH / vizvanA te sardi na vAgasimrita vatatratAnuM 8. balavAna mANaso paNa paraspara saMghaTita nahi haze, ekamanA sUtramAM baMdhAyelA nahi haze, te vijaya nahi meLavI zakaze, tema ja svAdhInatAne prasa nahi karI zakaze 89 Solidarity Even the strong if not united, not threaded with the thread of union, will not obtain victory and also will not schiere iqdependence. 89 nahi saMghaTanAzaktimantareNa suyojitAm / utthAnamudayo vA'pi bhaved rASTraspa kasyacit // 9 // Aho! Shrugyanan

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kaalbaali - suyojita saMgaThana-bala vagara uthAna ke udaya ke rASTranAM thaI zakatAM nathI 90 Without well planned solidarity no nation can either rise or Advadise forward. 90 vaimanasya virodhoM kA syAd yatra kyApi mNddle| gRhe samAje deze vA tasyAdhaHpatanaM bhavet // 91 // je koI deza, samAja, ghara ke saMghamAM vaimanasya ke virodha pitAne aDDo jamAve che, te deza, samAja, ghara ke saMghanI catI thatI nathI, bIvI tenuM adhaHpatana thAya che. 91. When bitterness or discord takes hold of a family, & fociety or a nation, they canant rise, they are driven to degraiation. 91 saMghazaktirmahAzaktibalavatyA tayA prajAH / mahAntamapi rAjAnaM nayanti sthAnukUlatAm // 92 // mA saMghazakti e mahAzakti che. te jabaraista zakitavaDe prajA rAjAne paNa namAve che, pitAne anukUla banAvI zake che. 92 Upiory it oftength" With this strength people bring their king ) their knees, and compel him to resp cs their wisho. . nirbalA api saMyuktA bhavanti saphalodyamAH / vizRMkhalAsta yoddhAro'bhibhUyante pani ca // 93 / / Aho! Shrutgyanam

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nibala pajA paNa saMyuta-alavALI hoya to potAnA hA dalatA raLave che, jyAre balavAna cetAo paNa kusaMpane lIke: rAya: pAme che ane paDe che. 9 Eren efforts of & weak Aution if united, are crowned with success, while great warriors, if disunited, sulfer defeat and fall. 93 sarva virodhamutsRjya jAti-dharmanibandhanam / anyonyasaumanasyena sarve sAdhayatonnatim // 94 / / jAti ane dharmanA bhedane AgaLa karI UpajAvelA sarva virodhene zimAvI de, ane paraspara mIThA dilathI eka thaI unnatinuM sAdhana-kArya karavA lAgI jAo! 94 Set at rest all quarrels engendered by putting forward racial and religious differences, seek unity of hearts and ascend to the path of progress. 94, #Are manuSya na vavajJAtimitratA nAgANiAi yathAze ta i 25 badhA manuSyone zarIra kAra eka sarakho che, jyAre pazuomAM tema nathI. temAM te gAma gheDA, UMTa, hAthI vagerenA dehAkAra judA judA che. mATe pagamAM jAtibheda hoI zake, paNa samAnadehAkAra mANasomAM jAtibheda hoI zake nahi. manuSyajAti eka ja che. phakta kArthavyavasthA mATe varNabheda jASAmAM batAvavAmAM AvyA che. 5 The physical forms of all human beings are similar, while those of animals are not. Among animals the physical forms of Aho! Shrutgyanam

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movamapAThopaharaNa tbecor, he horse, the camel, tha elephant etc., differ: There: forespacil differenze among animals is possible, but racial difle. rooce among human beings having similar physioal forms is not possible. Mau-kind is one and indivisible. Only for waintaining social order it is divided into different classes. 95 bhametatvaM tu khalvekaM sarvadhamAnuyAyinAm / taccAsti vizvavandhutvaM satyaM sevA ca saMyamaH // 96 / / dhamatatva to badhA dharmavALAonuM eka ja che, ane te vizvabandubhAva, satya, sevA ane sayama. 86 Th: E6sance of all religions is the same and that is mms. rerral brotherhood, trutb, servics and self-restraint. 96. virIdhe tadapAkRtya jAti-dharmabhidutthitam / satpremazaMkhalAbaddhAH sarve syAta mahAzayAH! // 97 // mATe majahabI ke kImI jhaghaDAone dUra karI, mananI saMkucita vRttine kADhI nAkhI badhA ucca premanI sAMkaLamAM baMdhAI jAo. 97 THebre.anking all religious and communal quirrela and oring tiatr w-mindedness. ba all united in the chain of hishminded love:37. virodha-kalahe. nAsti vargasyaikasya vA sukham / saumanasye tu sarveSAmAnanda udayo'pi ca // 98 / / Aho! Shrutgyanam

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manusopaniSad rA virodha ane jhaghaDAmAM eka ke samUha ( vyakti ke vaga ) ine sukha nathI, jyAre paraspara mitrabhAvathI vatavAmAM aSAne sukha che ane aSAonA udaya che. 98 Neither the individual nor the community benefits by dis cord and quarrels, while by mutual concord both can be happy aud can rise, 98. ekAGkapatraM jayati patraM rAjAkute yathA / tathA jayati rAjAnamekatAbalavatprajA * (pAnAnI ramatamAM) 'ekkA"nuM pAnuM jema 'bAdazAhane jIte che, tema je prajAmAM eka che, te, rAjAne paNa jItI zake che. 99 }| KK {} As in the games of playing cards the ace conquere the king, so people endowed with the power of unity, conquer their king. 99. anipAtomukhaM dugdhaM svasaMgijalanAzataH / punarjalAgamaM zAntaM tadvat prema prapoSata ! {] | . . || pAtanuM sAbatI jaLa maLI gayuM tyAre UbharA AvatAM) agnimAM paDavA jatuM dUdha pharI pANInA samAgama thatAM zAnta paDe che. A premanu udAharaNa che. A prakAranA prema badhA khilave! 100 Aho! Shrutgyanam Cultivate the love of the milk which, when the accompa nying water evaporates, tries to fall into the fire to burn itself, and when water is again poured into l, culms down. 100. 31

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sara arrese bhAvena balaM vartsyati vo mahat / dhanaM dhAnyaM yazo lakSmI sukhaM cApyatha tena ca // 101 // jobana pAThopaniSad vyApaka bhrAtRbhAva niSpanna thatAM tamAruM bala bahu vadhaze, ane ethI tame dhana, dhAnya, yaza ane gorava meLavaze tame AbAda thaze!-sukhI thaze, 101 With the birth of all-pervading brotherhood, your strength will increase considerably, and there by you will get wealth, food-grains and fan; also you will be prosy.erous and happy. 101 upasaMhAraH / ityevamalpaM saralaM ve sma sUtrATakaM jIvanamUlabhRtam / yatpAlanenAskhalitena sarvAMgINa vikAsaH samupaiti siddhima o o 02 || A pramANe ApaNe jIvananAM ATha sUtraoN TUMkamAM joyAM. A samagra sutrAnuM askhalita pAlana sarvAMgINa vikAsa sAdhI Ape tema che. ( duniyAnI je keI prajA e sUtreAne peAtAnA jIvanamAM utAraze te jarUra peAtAnI zArIrika, mAnasika, bauddhika, Arthika, sAmAjika, rASTrIya ane AdhyAtmika ema saghaLI unnatie sAdhI zakaze. ) 102 Thus, we saw eight lessons of life in brief. The constant observance of all these lessons would bring about all-rou d development. ( Any nation of the world, whieh praetises th se lessons kaithfully, wiki achieve physical, mental, intellect.al, monetary, social, national and spiritusl advancement.) 102. iti jIvana pAThopaniSad sAmA Aho! Shrutgyanam

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bhakta-gItam [ dvAtrizcikA-zlokasaMkhyA 32] THE DEVOTIONAL SONG [ 1942--phebruri-mAse prakAzita- pUrvam ] Aho! Shrutgyanam

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Ahol Shrutgyanam

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be bela hRdayanA jhaNajhaNuM UThelA tArano je svAbhAvika nAda nikaLe tenI sarasatA keI ajaba hoya che. bhaktirasa sarva zreSTha rasa che-na kevala pariNAmanI daSTie, kintu svAdamAM paNa e rasamAM nhAte AtmA UjaLuM bane che. jaganAM saghaLAM Astika darzane paramAtmavadI ane bhagavapUjaka che; ane e badhAMya bhagava6bhAne kalyANasAdhananAM sAdhanemAM mokhare hevAnuM uddaghe che. A mAruM rasapIvuM khulluM mUkuM chuM--sArA pAtramAM rAkhavAnA zekhe. bIja paNa eno upayoga karavA pAme e te AnuSagika pariNAma. tA. 16-2-4, nyAyavijaya goMDala (kAThiyAvADa). Ahol Shrutgyanam

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Of all poverty, that of the mind is most deplorable. To be truly devoted to God is the only way to enrioh it. ( badhI jAtanI garIbAimAM mananI garIbAI sahuthI vadhAre karuNa che. Izvarane sAcI rIte Azraya le e ja ene (manane) samRddha banAvavAno mArga che. ) A8 God is Father of us all, we should cherish brotherly attitude to ne another ( jyAre ApaNA badhAne pitA Izvara che, to ApaNe paraspara badhubhAvanI vRtti pivI joIe. ) Re ont ainrestrained throngh the flash of youth ! (yauvananA AvezamAM ucchakhala na bane ! ) ---NYAYAVIJAYA Ahol Shrutgyanam

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bhakta-gItam jayasyazeSabhAvajJa ! jagadAnanda - maGgala ! jagadIza ! jagajjyotirjagadvandho ! jagadguro ! // 1 // e ! jagadIza! tuM vizvabhAveno jJAtA che, jagatane Anana-maMgalarUpa che, jaganI jayeta che, jemane badhu ane guru che. tuM jayavanta che. 1 (1) Oh Know-all ! O Bestower of joy or welfare to the world! 0 Light of the Universe ! O universal Bandhu ( Friend, Father or Mother) and Teacher ! Oh Lord of the universe ! Thou art Victorious. dehi zubhra-prakAzaM meM prasIda bhagavan ! mayi / varaNaM tvAM prapanno'smi kapAbdhi paramezvaram // 2 // mArA para prasanna thA prabhu ! mane ujajavala prakAza Apa ! meM tAruM zaraNa cahyuM che. tu che paramezvara ane sAthe ja kRpAne mahAsAgara. 2 (2)0 my lori ! Be pleased and bestow upon me resplendent light. I have taken refuge in Taewho art the Highest Divi. nity as well as an ocean of mercy. This to the Author's kugli:h Reor-7313, Aho! Shrutgyanam

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28 bhakta-gotama manane tyAma tas va ma vitara! duHkhaikamUlaM kSiNuSAM vikRti mAnasIM yataH // 3 // prabhu! huM tane bhajanAre mane evuM adabhya baLa Apa, ke je vaDe, duHkhanuM ekamAtra maLa je mAnarA vikRti tene kSINa karI zakuM. 3 (3) O Father I Give me who have been devoted to Tbee, the judouitable spirit, by means of which I lay remove my mental impurities, the whole and sole source of all sorts of distress. bhAgyavAMstvatkRpA-naukAM labhate bhavasAgare / yayA zIghraM tamuttIrya prayAti paramaM padam bhavasAgaramAM bhAgyazAlI ja tArI pArUpa nauko meLavI zake che, je vaDe te hariye zIvra tarI jAya che ane paramapadane prApta kare che. 4 (4) Tbe person who is endowed with highly excellent fortune, gets tbe a ivantage of the sbip in the form of Thy grace, whereby he speedily crosses over the ocean of worldly life and #ttains the supreme goal. nAtha ! nAthAmi nissArAd virajya bhava-cakrataH / sadA meM vilaseccetastvatpremarasavIcie ! // 5 // he nAtha ! mAruM citta nisAra bhava-cakrathI virakta thaI tArI taraphanA premarasanI umiomAM satata vilAsa karatuM rahe ! e huM yAcuM chuM. 5 (5) O my dearest Lord ! May my mind, I pray, be estranged from the evanescent or unsubstantial phenomenal world and be continually sportful in the waves of love flowing towards Thes, Ahol Shrugyanam

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mAra-pIta [ 22] prajvalatparitApAgnerasmAduddhRtya kAnanAt / tvadutsaMgaM sudhAkuNDaM naya mAM jagadIzvara ! sattApanI Aga jyAM sarvatra saLagI rahI che evA A bhayAnaka jagalamAMthI, prabhu! mane bahAra kADha! ane tArA sudhAkuMDa sarakhA kheLAmAM mane laI le ! 6 (6) O my revered Mastor ! take me out from this dreadiul forest (in the form of Samsara) burning with the fire of affliction, and lift me up to Tby lap-the reservoir of nectar, dayAsindhuH kSamAsindhurjJAnasindhustvamIzvaraH / dayAM kuru kSamAM dehi duHkhino mama pApmanAm // 7 // prabhu! tuM mahAsamartha che ane dayAsa-dhu, kSamAsibdha tathA jJAnasidhu che. huM du:khI chuM, mArA para dayA kara ! mArAM pApanI mane mAphI Apa! 7 (7) Thou art omnipotent as well as the ocean of compassion, forbearance and knowledge; have mercy upon me a miserable being and forgive me for my sins. vizvavizvazaraNyaM tvAmananyagatirAzrayam / ghorAndhatamasaM bhivA mamAtmAnaM prakAzaya ! // 8 // tu vizvazaraNya che. ananyagati (jene bIje kaMI AdhAra nathI) evA meM tAre Azare lIdhe che. prabhu! mArA sunibiDa annatimirane bhedI mArA AtamAne prakAzita kara. 8 32 Ahol Shrutgyanam

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mata-gotam (8) Thou art the sole refug: of the whole uuiverse. Having no other shelter for me, I have resorted to Thee, Dispal my inner dense darkness and enlighten ny self. sArA svAsa mahattaSi vizAradAH | nIvAzAntamearsava-vaoNMtA: tArA AlaMbana vagara moTA paMDito paNa Atarika prakAza ane Atarika bala vagaranA rahetA hoI azAnta jIvana bhogave che. te (9) Without resorting to Thee, eveu the highly learaed, being devoid of internal light and spirit, live an uneasy life. narendro vA surendro vA ko'pi naikAntataH sukhI / ekAntasukhalipsUnAM tvamevaiko'valambanam // 10 // narendra ke surendra keI ekAnta sukhI nathI. ekAnta sukhanA Icchuone tuM ja eka AlaMbana che. (klezarahita akhaMDa sukhanI prApti kevala tArA ja Alekhana para prApya che.) 10 (10) None, whether he be the sovereign of men or gods (demi. gods), is absolutely happy. Thou alone art a shelter to those who long for perfect happiness. sArasyena smarantastvAmacintyaizvaryamampadam / / chindate duHkhino duHkhamiSTalAbhaM ca kurvate // 11 // prabhu! tArI aizvarya sampatti aca-ca che. tane sa-rasatAthI maranAra, je dukhI hAlatamAM hoya te pitAnA duHkhane chedavAmAM samartha banI jAya che ane mane bhilaSita ane prApta kare che. 11 Aho! Shrugyanam

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bhaka-gItam (11) Those who, with great interest, remembar Thee whose dirine grandeur is unimaginable, destroy their misery, if any, and achieve their desired objeots. tvadbhAvanaratasvAntAH zUdrA ajJAnino'pi vA / klezavRkSAna samunmUlya laGghayanti bhavATavIm // 12 // tArI bhAvanAmAM jemanAM citta ramatAM rahe che teo, cAhe zUdra hoya ke ajJAnI hoya, kaleza-vazenuM umUlana karI bhavATavI UtarI jAya che. 12 (12) Those whose mind is devoutly absorbed in meditating upon thee, though they be low-born or illiterate, root out the trees of ignorance or agonies, and safely pass through the forinidable forest of the phenomenal world, mAM tamane je niLadvAra-briAna te ziromaNayo nUnaM maMsAre bhAgyazAlinAm // 13 // bhaktinA rUpamAM nirvANakAranI cAvI jemane maLI gaI che teo saMsAra mAM sahuthI moTA bhAgyazALI che. 13 (13) Those are, indce, the foremost of the fortunate in the world, who have buen able to secure the key of the doors to Salvation, in the forin of devotion to Thee. naraizvarya suraizvaryaM purastvadbhaktizarmaNaH / vijAnanti vihInaM ye kRpApAtraM ta eva te // 14 // jemane tArI bhaktinA sukha AgaLa mAnuSika eNdhi ke svargIya vaibhava kSaka lAge che te ja tArA kapApAtra che, 14 Ahol Shrutgyanam

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[251] bhaka-bIkA (14) Those alons are worthy of Thy favour, who regard and feel the high status of a king either earthly or heavenly, 44 of little consequence before the happiness of devotion to Thee. smaraNe kIrtane cAbhivandane sampravRtya te / sadA bibhratu pAvitryaM manovANIvapUMSi me he mahezvara! mArAM mana-vacana-kAya tAre maraNamAM, tArA kItanamAM ane tArA vandanamAM rUDI rIte pravRtta rahI hamezAM pavitra banyAM rahe ! 15 (15) 0 Almighty Lord I May my mind, speech and body be always kept pure, being engaged in remembaring, hymning and saluting Thee ! tvadbhaktirasapIyUSanijharIbhUtacetasi / snAyaM snAyaM mamaujjvalyamAtmA paramamApnutAt ! // 16 // mAruM citta tArI taraphanA bhaktirasarUpa amRtano jharo bane ! ane emAM mAro AtmA nhAI nhAI parama ujajavala thAo ! 16 (16) Oh my God I let my mind be a fountain of nectar in the form of devotion to Thee, and let my soul be rendered very clean by constantly bathing therein ! tvamevAsi mamAnandastvamevAsi mamAzrayaH / tvamevAsi paro bandhuH premapAtraM tvameva meM che, tuM ja paramabadhu prabhu! tu ja mAro Ananda che, tuM ja mAre A che, tuM ja mAruM prema pAtra che. 13 Aho! Shrutgyanam

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jA-sama [ 21] (17) Thou art my joy, Thou art my.support, Thou art my highest kineman cr relation, Thou art the sole object of my love. tvaM me jIvanasarvasvaM nimagnaH syAM tathA tvayi / yathA muhyena me cetazcetanAcetane kvacit // 18 // tuM mArA jIvananuM sarvasva che. tArAmAM huM nimagna banuM! e nimagna banuM ke pachI koI bIjI cetana ke acetana vastu upara mane moha na thAya. 18 (18) Thou art my all-in-all. Let me be so absorbed in Thee that my mind would cease to be attached to any thing, whether animate or inanimate. travitrAdirazIta jhAsTAgrAma | yadA bhAvi mama svAntamujjvaliSyAmyahaM tadA // 19 // jyAre mAruM antaHkaraNa phakta tArA pavitra caraNarUpa kalpavRkSanI zItala chAyAnuM rasiyuM thaze, tyAre mAruM jIvana ujajavala banaze. 19 (19) When my mind will be solely actuated with the desire of regurting to the cool shelter afforded by the wisb-yielding tree (Fire) in the form of Thy holy feet, then my life will be cleaned and brightened. mama karmAkhilaM bhAvi tvatprINanaparaM yadA / vediSyAmi tadA''tmAnaM saphalIbhUtajIvanam // 20 // tyAre mArI dareka pravRtti tane rIjhavavAmAM lAgaze tArI prIti meLavavAmAM pravartAze, tyAre ja huM mArA jIvanane saphala thayuM mA nI za. 20 Ahol Shrutyanam

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[254] makta-gItam (20) When all my actions will be directed to please Thee, I shall regard my life us successfully lived. bhagno'smi mohajambAle duHkhAye'haM cirAya ca / yadA tvAM pretumutthAsye tadaivoddharaNaM mama // 21 // mehanA kAdavamAM khucele huM bahu lAMbA vakhatathI duHkhI chuM; paNa e nizcaya che ke, jyAre tane prasanna karavA khaDe thaIza tyAre ja mAro uddhAra che. 21 (21) I have fast stuck in the mud of infatuation or illusory atta. chment, and consequently hive been suffering distress from time immemorial; but I am convinced, I shall be delivered only when I shall get up to propitiate. Taee. (Surely, other than this there is no way to lead ine to the blessed state. ) ardhanto'pi japanto'pi bhajanto'pi sagauravam / nopalabdhuM kSamante khAM vinA cAritramujjvalam // 22 // tane bahumAna sAthe mANaso pUje, jape ane bhaje, paNa ujajavala cAritra 12-theTamA bhArathI-tane bhenI zata nayI. 22 (82) Persons wanting in good conduct, are not able to realize Thee, even though they be respectfully adoring and worship piog Thea and repeatiug Tny name or remembering Thes with the aid of a rosary or otherwise, tvadbhaktito ye sambudhya sadbrahmAkhiladehiSu / puSNanti vizvavandhutvaM te bhaktAstava vAstavAH // 23 // AholShrutgyanam

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bhA-gotama || ra99] samagra prANIo tatvataH sabrahmarUpa (paramAtmarUpa) che ema je tArA bhajanamAMthI zikhyA che ane ema zikhIne vizvabadhubhAvane poSe che teo tArA vAstavika bhakta che. 23 (23) Those are Thy true devotees who, as a result of thefr devotion to Thee, realise that the soul of all worldly beings is, in its intrinsic and real nature as good as the Supreme Being and thus foster and propagate the idea of ubivereal brotherhood. yathArthabhaktAH satpuNyA vizvanAtha ! ta eva te / ye phullayanti cAritraM tvadbhaktirasasekataH // 24 // he vizvanAtha! tArA yathArtha bhakta te ja puNyazAlIe che, ke jeo tArI bhaktino rasa sicI sicI pitAnA cAritrane praphulla banAve che. 24 (24) Oh lord, really devoted to Thee are oply those meritoricus ones who make their conduct bloon by watering it with their juicy devotion to Twee. mogA apyupalabhyante tvadbhaktarmahatojasA / tattRSA tvAM bhajantastu na bhaktA na zubhaMyavaH // 25 // tArI bhaktinA mahAna baLe bhego paNa meLavI zakAya che, paNa enI tRcchAthI tane bhajanArA tArA sAcA bhakta nathI, tema ja AtmakalyANanA sAdhaka paNa nathI. 25 (25) The objects of worldly pleasure ure even acquired through the great power of Thy worship, but thosa who worship Tbee with the object of gaining the in, are not true devotees, nor worthy of real welfare. Ahol Shrugyanam

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[26] bhaka-mosa ye kantanti mahAvIryAstvadbhakti-kharapazunA / rAgadveSanikuJjAni zreSThabhaktAsta eva te // 26 // tArI bhaktirUpa tIkSaNa kuThAravaDe je mahAvIrya mAnave rAgadveSanAM niku jene hI nA cha tesa tAsa zreSTha mata che. 26 (26) The best amongst Thy devotees are only those higbly vigorous persons who hew down the arbours of attachment and hatred with the sharp axe of Thy worsbip. manomukuramAnetuM narmalyaM balamarthaye / venaiva zakSyase draSTumagamyo'pi jagatprabhuH // 27 // manarUpa darpaNane nirmaLa banAvavAnuM baLa, e ! paramezvara ! tArI pAse mAguM chuM. kemake e ja baLavaDe, tuM agamya chatAM dekhAvAne, e ja baLavaDe tAruM ni 6m / zAnu. 27 (27) Ob my Lord ! I beseech Thee for an inspiration by dint of which I may be able to remove the dirt from my mirror-lite mind. Since it is the only nieans whereby, Thou Almighty Lord, though imperceptible, couldet come into realization. bhava- santamase dIpaH sarvaduHkhapratikriyA / mohajADya-vRhadbhAnuH samastasukhazevadhiH // 28 // saMsAdhayantI cAritraM zodhayantI manorajaH / yogavama nayantI ca zazvat tvadbhaktirastu me ! // 29 // (yugmam ) bhavadhakAramAM dIpakarUpa, sarva duHkhanuM Sadha, meharUpa ThaMDI sAme agni, sakala sukhanuM nidhAna, ane cAritrane paDatI, marajane khaMkheratI temaja yegamArga ta25 dostI mevI tArI sahita bhane nirantara / 28, 28 Ahol Shrutgyanam

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bhakta-gItam (257 ] (28-29) Let Thy worship be constantly steady in me-the worship wbich is a flame in the horrible darkness of Samsara, an antidote for all anguishes, a hearth in the cold of delusion, a repository of all happiness, and which moulds good conduct, renoves mental refuse and leads to the path of Yoga. titikSA saMyama dhairya balaM buddhiM ca dhArayan / tvatprasAdAd vikAsyAtmA bhaveyaM janasevakA! // 30 // prabhu! tArA prasAdathI titikSA, saMyama, vairya, bala ane buddhi evA guNe dharAvate vikAsazIla janasevaka banuM ! 30 (30) Oh my dear God ! Through Thy grace may I be an humble progressive server of people, having the good qualities of forbearance, continence, resolution, fortitude, strength and talent! tvadIyasevAsiddhAntaM sollAsa samanuvrajan / prabhaveyaM tvadAsannamAgantumadhikAdhikam ! // 31 // prabhu! tArA sevA-siddhAntane ullasita hRdayathI barAbara anusarI vadhu ne vadhu tArI najIka AvavA samartha banuM! 31 (31) O my lord ! may I be able to come to Thee more and more closely, fairly and buoyant-heartedly adhering to Thy grand doctrine of Sirrice ( sevA ). kRtAJjaliH prArthitavAnidaM tvAM lame sma tasmAca manaHprasAdam / ayaM ca bhUyAd bhagavan ! mama tvat prasAdapAtrIbhavanasya hetuH ! // 32 // Aho! Shrutgyanam

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[ 0 ] maka-gItam prabhu! tArAM caraNamAM hAtha joDI A prArthanA karI, temAMthI mane mana prasAra sAMpaDe che, je mane tArA prasAdane pAtra banA! (mana prasAdathI bhagavaprasAda, bhegavaprasAdathI AtmasAja.) 3ra (32) Thus I prayed to Thee with folded hands, and thereby I obtained mental delight. Oh my God ! may this mental delight be the cause of my becoming worthy of Tay favour | iti bhakta-gItaM samAptam vAsanAnI tRpti kSaNika che, duHkhAnta che, rAgadveSapaSaka che ane klezAvaha che. e bhUkha saMtoSAtI nathI. ene jema jema saMtoSavAmAM Ave che, tema tema e vadhu bhaDake che, vadhu vakare che. ene saMtoSatA rahevAmAM jIvana pilAtuM jAya che. ame rakSAne maMtra saMyama che. emAM sAcI tRpti che, mAnasa svAcya ane AtmazAnti che. bhagavAna saMyamanI mUrti che. enA AlaMbane saMyama sadhAya che, khile che. mATe e ArAdhya che. nyAyavijaya zrIarhatparamezvarasya paramaM pUrNojjvalaM jIvanaM smRtvA tadguNarAzitaH sumahataH kizcinnidhAtuM nija / cittamlAnimapAsitu ca vipulAmAdhyAtmikI preraNAM prAptuM sAdhayituM zamaM bhagavatI mUrtiH samAlambyate // -nyAyavijayaH arthAta-prabhu paramAtmAnA pUrNa ujavala parama jIvanane yAda karI tenA mahAna guNarAzimAMthI kAMIka pitAnA jIvanamAM utAravA mATe, cittanI plAnine dUra karavA mATe, rUDI AdhyAtmika preraNA meLavavA mATe ane upazamanI sAdhanA mATe vItarAga paramAtmAnI pratimAnuM AlaMbana levAmAM Ave che. Ahol Shrutgyanam

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saMskRta-patrANi Sanskrita Letters (1) vidyArthijIvanarazmiH (A Ray to the Student Life) (2) AzvAsanam (Consolation) (3) AtmahitopadezaH (Precept of Spiritual Benefit) IzacIya 1920 varSe prakAzita-pUrvANi Aho 1 Shrutgyanam

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saMskRta-patram-1 vidyArthijIvanarazmiH A Ray to the Student Life (A message to a Student) Aho 1 Shrutgyanam

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Amukha (vivAthIMone-) ApaNe sAcA arthamAM manuSya banIe e ApaNuM dhyeya hovuM joIe, vidyArthI jIvana eTale mAnavatAnA abhyAsanI ummaramANasAInA bhaNataranI ummara, vidyArthI avasthAmAM manuSyatvane khilavavAnA sAdhano abhyAsa karavAno che. 1. vidyA. vidyAnI mahattA viSe vidvAnoe ghaNuM gAyuM che. paNa vidyA kaI ? kaI jAtanI ? e samajavAnuM che. AjanI skUlalejomAM vidyArthIne kevaLa buddhinuM zikSaNa maLe che. paNa vidyAthI kevaLa buddhimAtra nathI; tene zarIra che, hRdaya che ane AtmA che; mATe e badhAno vikAsa thavAmAM madadagAra thAya evuM zikSaNa maLavuM joIe. "NA vidyA yA vimu e prAcIna A sUtra yAda rAkhavA lAyaka che. vidyA te che ke je bandhanemAMthI choDAve. athaoNta, zarIra, buddhi, indriya, hRdaya, mana ane AtmA e badhAne emanA mAMthI mukta karI tejasvI banAve, ane mANasane Arthika, sAmAjika, rAjakIya ane bauddhika dAmAMthI mukta kare te vidyA, te sAcuM zikSaNa - tamAre bhaNatarathI zArIrika, mAnasika, bauddhika, vyAvahArika ane AdhyAtmika vikAsa sAdhavAno che. bhaNIne tamAre vyavahArakuzala te thavAnuM che ja, paNa sAthe ja sAthe cArivazAlI paNa thavAnuM che. A rIte bhaNatara phalapa thavuM joIe. jIvanane ghaDe te vidyA; mANasane svAzrayI banAve te zikSaNa, vicAra, uccAra ane AcArane keLave te keLavaNI. Ahol Shrutgyanam

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212 2. vinaya. vinayathI vidyA maLe che, ane vidyAthI saMskAra Ave che. tame vinayazIla bane. guruono vinaya karatAM zikhe. mAtA, pitA, zikSaka, vaDIle, vRddha bujargo ane dharmopadee sate e badhA guru che. upaniSane upadeza che ke-mAtAne deva mAna, pitAne deva mAna, AcAryane deva mAna. manusmRti kahe che. mAtA, pitA ane AcArya temane saMtoSavAmAM sarva tapa samAI jAya che. tame mAtApitAnA pUjaka bano. emanI sevAbhakitathI tamAruM kalyANa thaze. zikSake tamArA vidyAgura che. temanA pratye tamAre vinIta rahevuM joIe, temanA tarapha pUjyabhAva rAkhI temanI adaba rAkhavI joIe. temanA AjJApAlaka banavAmAM tamAruM hita che. zikSakoe asara haLImaLIne rahevuM joIe, paraspara sahabhAvathI vartavuM joIe ane eka-bIjanA hitevI banavuM joIe. teoe eka-bIjAne uddhava ane yazavAda joI AnaMdita thavuM joIe. temanI A prakAranI udAratA ane mahAnubhAvatAnI vidyArthIvarga upara sArI asara thAya. temaNe vidyAthIo pratye nimala vAtsalyabhAva rAkhavo joIe; temane tarachoDavA ke tucchakAravA na joIe, temane premathI, mIThAzathI bolAvavA joIe. teo vArevAre pUchavA Ave, ke samajavA mAge che tethI kaMTALo na lAvatAM temane premabhAvathI samajAvavA joIe, temanI jijJAsAone rUDI rIte saMtoSavI joIe. A zikSakenI pharaja che. zikSakanuM pada e moTI javAbadArIvALuM pada che. zikSakee pitAne mATe ane sAthe ja potAnI nIcenA vidhAthI enI khAtara paNa cAritrazIla rahevuM joIe. vidyArthInI jIvanadorI temanA hAthamAM seMdhAyelI che, teo temanA bhAgyavidhAyakanA Asana para beThA che, mATe vidyArthIo upara sArI chApa paDe evI vartaNUka temanI rahevI joIe. zikSake je satyAcaraNa, sadAcaraNI hAtha" ane durvyasanathI mukata hoya to tenI sundara asara vidyArthIo para paDayA vagara rahe nahi. ane e rIte teo vidyAthIomAMthI keTalAka tejasvI hIrA nIpajAvI zake, ke jeo bhaviSyamAM Adarza athavA ucca zreNanA manuSya banI rASTranA ane mAnavajAtinA kalyANasAdhana-kAryamAM samartha preraka yA sahAyaka thAya. 3. prAmANikatA. bhaNIne tame je kaI lAIna leze temAM prAmANika rahevA Aho! Shrutyanam

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263 mATe atyArathI prAmANika banavAnI Teva paDe. tame AjathI samajI jaze ke, dagAba chathI, luccAIthI ane bIjAne herAna karIne meLaveluM dhana bhraSTa che ane buddhine bhraSTa kare che. e nApAka dhana sukha bhogavI zakAtuM nathI, ane jIvavA detuM nathI ane ghara-kuTuMbamAM kalaha-kaleza phelAve che. vaLI te mAnasika zAntine lUMTI le che, cittane cintAgrasta hAlatamAM rAkhe che, aneka anarthone janmAve che ane jIvatarane khAruM jhera banAvI mUke che. nyAyazIla sajajanenAM marataka temanAM satkarmonA baLa upara UMcAM rahe che, jayAre dagAbAja kukamIonAM meM upara nUra rahevA pAmatuM nathI; teo ejasU vagaranA banI jAya che ane Thera Thera temane ThebAM khAvAM paDe che. thoDethI calAvavuM, garIbAIthI rahevuM, paNa anItinA te kadI javuM nahi e pATha tame tamArA hRdayamAM utArI leze, saccAInI, nekInI lUkhIsUkI roTImAM paNa je sukha che, zakti che ane ejasU che te anyAyanIanItinI kamANInA mAlamatrIdAmAM nathI e tame samajI jaze. 4. uttama ALasane khaMkherI nAkhe. A avasthA mAM tamArI andara ekiTaviTi, ena, enaje Taka pAva, ghanazanATa karate hoya che, paNa teno durupayoga na karatA, tene sadupayoga karaze. tame paragaju bane. keInuM hita karavAmAM, keInuM kAma karI ApavAmAM ane raste cAlatAM ke Ina madadagAra thavAmAM tamane rasa paDave joIe, tamane Ananda AvA jaIe. 5. saMyama, pUrvakALamAM brahmacaryAzrama, gRhasthAzrama, vAnaprasthAzrama ane saMnyAsAgama e cAra AzramenI vyavasthA hatI. e sundara vyavasthA jyAM sudhI cAlu rahI tyAM sudhI bhAratavarSanI unnata avasthA rahI. vastInI bahAra jaMgalamAM pavitra pradezamAM pavitra vAtAvaraNutho samujajavala Azrama hatAM, jemAM sacAritrazAlI mahApuruSanA Aya nIce vidyArthI e vidyA, kalA, udyoga ane zAstra-zamanuM zikSaNa letA. temAM samrATranA rAjakumAre paNa hatA ane garIbanA chokarAo paNa . paNa e badhAo upara guruone samadaSTi hatI badhA ene AzramanAM ane gurasevAnAM kAma karavA paDatAM rAjakumAra ke garIba badhAne jaMgalamAM jaI lAkaDAM vANuM lAvavAM paDatAM. A rIte gurusevA karavA sAthe Amo ! Shrutgyanam

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teo potAne vidyAbhyAsa karatA. kamamAM kama bAra varSa sudhI abhyAsa karI zarIra, buddhi ane jJAnavijJAnamAM tejavI banI pitAne ghera AvatA. Azramapaddhati hatI tema vidyApIThanI paNa paddhati hatI. e saMsthAomAMthI javalaMta rane nikaLatAM, ane emanA prakAzapuMjathI jhagamagatAM bhAratavarSanA unnata zikharo jaganA bIjA saghaLA dezane AhvAna karI kahetAM deza isUtA sadAzAstrArA: 1. svaM svaM caritra zikSeran pRthivyAM sarvamAnavAH // I duniyAbharanA mANase amArA dezanA vidvAna pAsethI pitatAnAM cAritra zi. ] dezanI A bhUtakAlika uttama paddhati ane uttama saMpattine yAda karatAM ApaNane ema ja lAgI Ave che ke - te ja ra divA natA. ! ! ! mitro ! brahmacaryAzrama e jIvanane pAme che. ene ja AdhAra para AkhI jindagInuM maMDANa che. egya ummare gya lagna thAya tyAM sudhI tamAre brahmacaryanuM akhaMDa ane akhalita pAlana karavuM joIe. brahmacarya e heTamAM maheTI lata che, mahaTAmAM mahesuM baLa che, moTAmAM mahesuM teja che ane mahekamAM mahatuM bhAgya che. e na bagaDe, na luMTAya e mATe tamAre khUba sAvadhAna, khUba satarka ane khUba sateja rahevuM joIe. balavAnuM ane zaktimAna banavuM hoya, yazasvI ane tejasvI banavuM hoya, nasIbanuM pAnuM ughADavuM hoya, sukhI thavuM hoya ane laukika temaja lattara kalyANa sAdhavuM hoya te brahmacaryane khUba sAcavajo; ane lagnasaMsthAmAM praveza karyA pachI paNa brahma carya jeTaluM vadhu paLAya teTaluM pALavAnuM dhyAnamAM rAkhajo. tamAre durvyasanothI mukta rahevAnuM che. Dagale ne pagale nakAmuM jUThuM bahu belavAmAM Ave che. e kharAba che. sAcuM bolavAnI Teva pADo. jUThuM bolatAM tamArA hRdayamAM dharatIkaMpa jevo AMcake lAgavo joIe. sane mahAn mahimA che. yara e prAcIna SienuM nAnakaDuM sUtra bahu arthapUrNa che. azlIla zabda, cacA-bhaklA jevA gaMdA zabda bahu bolAya che e na joIe. e nApAka zabda vAtAvaraNane bagADe che, ane belanAranA hRdaya para kALubhaMTha aMdhAruM pAthare che. potAne aNagamo batAvo heya te ene mATe zabda kayAM ochA che ke pelA gadA zabda me para lAvavA paDe ! Ahol Shrutgyanam

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25 eka paisAnI cerI e paNu cArI ane lAkha rUpIyAnI cerI e pazu cerI. pramANamAM game teTalu antara hAya pazu cAravAnI manevRtti te sarakhI ja ne! mATe kAinI cIja para mana na bagADavu. atyArathI ja tame bIDInI burI latamAM paDe e te kharekhara tame tamArI jAta upara julama gujArI rahyA che ema ja kahevu paDe. bIDI-dhUmrapAna tabiyata bagADe che, zarIramAM kharAba garamI pedA kare che ane parajIAme ArAgyane hAnikAraka nivaDe che. uparAMta, bIDInA dhUmADA pAchaLa dezanA karoDo rUpIyAnA dhUmADA thAya che. ArAgyane bagADIne, pApane vherIne ane paisAnI bharakhAdI karIne bIDInI gadakImAM khucavu' e kharekhara samajadArI vagaranuM kAma che. vartamAna paristhiti viSe A lekhake anyatra kahyuM che ke majJAnayogaM caritaM gRhasya zikSalayA dUSitavAsasaMgAH / saAnoMdho dhasatADatha prajJAH humAai kusamAviti tAsAM balaM nATaka haTTalAyA mighnanti zRMgArikavacanaM ca / raktasya zoSaM kurute vijJAsA'nveSAya vATatti vikAra-dAsA: [ cIravibhUti ] arthAt--gRha-jIvananI ajJAna dazA, zikSaNuAlayAnAM dUSita vAtAvaraNa ane satsaMga tathA sadupadezanI khAmI evI AjanI ucharatI prajA aTa ADe mAge UtarI jAya che. nATaka-hoTalasinemA vagerenA zokha temanuM khaLa hI rahyA che, zu gArika vAcana temanu khUna cUsI rahyuM che ane vilAsanA bhUkhyA vilAsanI zodhamAM AthaDe che. yauvananA AvezamAM ucchva khala na anatAM mane khaLate keLavI sadAcaraNI banavAmAM ja yuvakanI kharI aThThAdurI che ane emAM ja enA prANavAna puruSAyanI sAcI parIkSA che. dharma, artha, kAma ane meAkSa-badhA puruSArthAnuM mULa kAraNu ArAgya che, jene mATe durvyasana cheDavAnI sakhta jarUra che. ArAgyanuM zAstra eka ja leAkamAM tamArI AgaLa dharI daiza. ane te A svaccha jala zuddha- samIraNaM ca yogyA va bhustistapamAtapazca / svactrayogaH zrama-saMyamau cADaDomasya detorucitA ca nidrA || arthAt-svaccha jaLa, zuddha havA, sAttvika bhojana, sUryanA Aho! Shrutgyanam

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tApa, svacchatA, ucita nidrA ane parizrama tathA saMyama e ArogyaprAptinAM sAdhana che. yAda rAkho ke. cAritraka pA? e rasa na dha: che, jenI lata prabhAthI je mANasa jevA do hamAna banAve che - cA ba hoya te paNa bAdazASTha ke cakavavA karatAM prA. ...na che. mAsanI keTalI mehanda dazA che ke te jue ! potAnA kapaDAM para ke cAmaDAnAM buTa para eka jarA chAMTA paDI jAya ke DAgha lAgI jAya te e ekadama tamatamI UThe che, tapI UThe che, paNa pitAnA cAritrarUpa mahAna pika upara reja kALI zAhInI zIzIo DhaLI rahI che chatAM e tarapha enuM dhyAna ja jatuM nathI! e mATe ene kaI ja thatuM nathI! thAnamAM rAkhe ke jo tame tamArA kAne ( passius) nAnAmAM nahi karo te teo tamane potAnA ta khAmAM karaze. tame tamArA potAnA mAsTara bane ! pRthvI uparanA ucca koTInA satyapUjaka ane dhIre pitAne Atara ripu sAthe laDe che, ane jagata kalpanA na karI zake e vijaya meLave che. yuddhavijetA ane siMhavijetA vIra che, paNa AmAvajetA badhAye vIrane vIra che, mahAvIra che. jagatanAM tamAma bhautika baLA mahAna AtmAnA, ke jeNe pitAnI Indra upara ravAAMmatva meLavyuM che, tenA pracaMDa AmabaLa AgaLa niSpabha che, kSudra che, hIna che. TUMkamAM samajI rAkhe ke dhana gumAvatA kaMI gumAvyuM nathI, ane Arogya gumAvatAM kaMIka jarUra gumAvyuM che, paNa cAritra gumAvatAM badhuM gumAvyuM che, 6. zakita, saMyama, Arogya ane zrama-kiyAnA sahayoge zakti khile che. tame tenA bhAvI bhalA che, tamArI khAMdha upara nUtana rASTranA ghaDatara thavAnAM che, tamArI upara baha hATe javAbadArI che, tamArI upara mahaTI AzA che; mATe tamAre balavAna ane bahAdura thavuM joIe-zArIrika, mAnasika ane naitika badhI rIte vAra banavuM joe dezanA rakSaNa khAtara, prajAnA rakSaNa khAtara, nyAyanA rakSaNa khAtara ane garIba, dIna-hIna, pIDita, dalA varganA uddhAra khAtara ane sAmane karI zake, AtatAyIone sIdhA dora karI zake evA cUrA pADavAnI have dezamAM sakhta jarUra che. tame evA zUrA Aho! Shrutgyanam

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217 bane, evA banavAnI bhAvanAneA hutAza tamArA dilamAM khaLatA rAkhe. nimoviSaya sammAnaM yadi viSThAsathe ! jjvalam | bhaveta cahalanA mama: sautharAjana! // 7. sevA. garIeAnI sevA e izvaranI sevA che. Izvarane pAmavAnA asaMkhya mArgomAM sahuthI TUMkA ane sahuthI zreSTha mArga sevA che, prabhunI bhakti ane AjJAnuM pAlana karavAmAM che, ane enI AjJAnuM rahasya zvimandhutvano sAdhanAnuM che. mana sevA e enu ( vizvabaMdhutvanuM spaSTa ane ujjalarUpa che. badhAM purANAne sAra parIpakAramAM AvI jAya che. sevA-bhAvanA sarakArane tamAre AthI paiSavA joie. 8. vizvamandhutva. paramezvara japatA che, eTale duniyAnA tamAma mANase ane pazu-prANone pitA che, mATe ApaNe atrA-hindu, musalamAna, pArasI, kizcamana, yAhudI badhAAkhI duniyAnA mANaseA-sagA bhAIe thaie chIe; mATe badhA sAthe, pazuprANIo sAthe paNa ApaNe bhrAtRbhAva keLave. oIe. prANImAtra izvaranAM bALa che. izvarane prema meLavavA hAya ! tenAM mALaka para prema keLave. e maheAprabhunI dayA cAhatA hAtA tenAM bALaka upara rahemadila ane t dhArmika saMkucatatA ane kaumI sakucitatAe dezane pArAvAra nukazAna pahoMcADayuM che e pApone have dariyAmAM padharAvI devAM keie. paNa dhArmika sakucitatA zA mATe dharma zuM jItyuM che ? nA khama te duniyAbharane sAruM eka che. 4. hama hai sevA. A tripuTImAM tamAma dharma samAI jAya pachI dhAka kalahu zAne ? kaumI kalaha paNa zu kA ? gAya, bheMsa gheDA, UMTa, hAthI vagere pazuenAM zarIranA AkArA judA judA che, mATe pazuemAM jAtibheda hoI zake, jema ke gAyajAti, andhajAti vagere vagere, paNa mANasA zararakAra te badhAnA eka sarakheA che, mATe mAlusamAM jAtibheda hAI zake nahiM, manuSyajAti eka ja che kArya-vyavasthAnI Aho! Shrutgyanam

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khAtara vibhAge ke batAvavAmAM vargo AvyA ethI karIne mANasanI jAte judI judI dhArI levI joitI nathI. Ama vastusthiti samajI javAya te kaumI kalahane halavAtAM vAra na lAge. vizvabaMdhutva e jIvanane UMcAmAM UMcA Adarza che. ene ApaNe ApaNI najara sAme rAkhIe. hAlA yuvaka mitro! A ATha su tamArA jIvanane ajavALe ane tame tamArA jIvanavikAsamAM AgaLa vadho eTaluM icchI have huM ahIM mAruM prAstAvika vaktavya samApta karIza, -nyAyavijaya Ahol Shrutgyanam

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vidyArthijIvanarazmiH afa ! tvadIye kuzalaM zarIre ? kaccit tvadIyaM hRdayaM prasannam ? pravarttate te'dhyayanaM ca kaccid ? gacchanti kacit sukha - vAsarAste ? ||1|| bhAI, zarIre kuzala che ? citta prasanna che ? vidyAbhyAsa barAbara cAle che ? divase AnandamAM jAya che ? 1 Are you well? Is your heart delightful? Are your studies progressive ? Are your days passing with ease ? (1) bhAI ! tabIata acchI haiM ? citta prasanna haiM ? vidyAbhyAsa barAbara cala rahA hai 9 dina Ananda se kaTa rahe haiM 1 nivedanIyaM prathamaM mamedaM bhaveH ! sadA jIvana-sAvadhAnaH ! vilAsavAtAvaraNapracAro na tvAM pariskhAlayituM kSamaH syAt // 2 // mAruM prathama vaktavya te e che ke jIvanane sa`bhALavAmAM tuM barAbara sAvadhAna rahe ! vilAsanAM unmAdI vAtAvaraNa tArI vikAsa-kriyAne skhalita karavAmAM samatha na thAya e huM paheluM icchuM. ra What is at first to be suggested is this: Be most careful of your life, so that the prevailing atmosphere of amorous sports may not be able to influence and interrupt your progressive career. (2) This is the author's English Rendering. Aho! Shrutgyanam

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270 vidyArthinIvamarazmiH mujhe pahale yaha kahanA hai ki jIvana ko samhAlane meM tU sadA sAvadhAna rahe / vilAsa kA unmAdI vAtAvaraNa tero vikAsa-kriyA ko skhalita karane meM samartha na ho yaha maiM pahale caahuuN| 2 vidyArjanAyAM yadi sUdyato bhaveH samunnato'gre bhavituM tadarhasi / dhiyA paTustvaM vayasA laghuH puna stasthitaM te'bhyudayasya sAdhanam // 3 // jJAne pArjanamAM je te rItasara ullata rahe te AgaLa upara bahu unnata bane tema che. tArI umara haju nAnI che ane buddhi paTu che. abhyadayanAM sAdhana tane hasatagata che. 3 You merit to be well advanced in future, if you are pro. perly aggiduous in gaining education or in earning learning. You are now young in age and smart in intellect. All means for progress are at your disposal. (3) jJAnopArjana meM yadi tU ThIka Thoka udyata rahegA to Age unnati kA mArga tujhe sulabha ho jAyagA / terI umra abhI choTI hai aura buddhi paTu hai| abhyudaya ke sAdhana tere hasta gata haiM / 3 mA nirbalastvaM manasA makhe! bhUH sarva tvayi syAdupapadyamAnam / eka dRDhaM cittamapekSyate te manovalaM sarvatralAgrimaM hi sakhe ! manane nirbala thavA daIza mAM tArI mandara badhuM banI zake tema che. phakta aDaga rahevuM joIe manebala, je sarva balAM pradhAna che. 4 You, brother ! do not be feeble-minded. You can fructify within yourself all the seeds of elevation. It is only necessary for you to have your mind firn and resolute. Since the power of mind ranks first among all powers. (4) Aho! Shrutgyanam

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vidyArthijIvanarazmiH 271 sakhe | mana ko nirbala na hone denA / tere andara saba bana sakatA hai / sirpha mAnasika dRr3hatA kI jarUrata haiM manobala hI saba baloM meM mukhya hai / 4 brahmAdimaM sAdhanamunInAM sammAna sacaritojjalaM tat / vidyAzriyaM jIvanasaMvikAsa vahAM cetuM prayatastra samyak brahmacarya. unnatisAdhananuM prathama sAdhana che, tene sacca ratathI ujavala anAva ! evA ujjavala brahmacaryanA pAlana sAthe tArI jJAnalakSmIne vadhAra ! evI jJAnalakSmI ke je jIvanavikAsa-sAdhanamAM samatha sahAyaka thAya. 5 // 5 // The virtue of celibacy is the first means of exaltation. Observing it, accompanied by noble character and good manners, try befittingly to accumulate wealth in the form of learning which is so as to lead to the elevation of life, (5) unnati - sAdhana kA prathama sAdhana brahma hai / use saccarita se ujjvala banA / aise ujjvala brahmacarya pAlana ke sAtha terI jJAna - lakSmI ko bar3hA | aisI jJAna- lakSmI, jo jIvana-vikAsa ke sAvana meM samartha sahAyaka bana sake / 5 ullAsahIno baladAraNottha-rogArdito jIvati duHkhapUrNam / vIryaprakarSasavivekaSTimAlambate jIvana-saMvikAsaH // 6 // vIryanAzanA pariNAme mAsa aneka rAgArA bhAga ane che, e hAlatamAM ane tamAma umaMga naSTa thai jAya che, ane bIcArA duHkhI jIvana jIve che. niHsandeha, jIvananA vikA" vivekavabhUSita vAcoka para AdhAra rAkhe che. huM Aho! Shrutgyanam He who has wasted his vitality, is infected by multifarious disenses; all his joy or zeal arsappears, sund that poor man lives an uneasy or a miserable life. The advancement of life, surely

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ra72 vidhAyijIvanarazmiH depends on the growth of semen accompanied by discriminative faculty. (6) vIrya-nAza ke pariNAmasvarUpa manuSya aneka rogoM kA zikAra banatA hai; usa hAlata meM usakI saba umaMga, usakA saba ullAsa naSTa ho jAtA hai, aura becArA duHkhI jovana jotA haiN| niHsandeha, jIvana kA vikAsa vivekavibhUSita vIryotkarSa para Azrita hai / 6. yathA yathA brahma parikSataM syAt tathA tathA zaktividAraNaM syAt / utsAhadhaiomivalaprakAza -vibhUtibhUmiH khalu zIlavRttam // 7 // jema jema brahmacaryano nAza karAya che, tema tema zakti, baLa haNAtAM jAya cha. zAya-hAya21-12yaritra pare52 sADa, dhaiyaH, mi, teja, bala, skUtti ane kapaTutA e badhI vibhUtionI upaja-bhUmi che. 7 The more one's virtue of celibacy is decayed, the inore one's strength or spirit is ruined. Good moral conduct is indeed, the field productive of enthusiasm, courage. sentinents, lustre, agility and energy. (7) jyoM jyoM brahmacarya kA nAza kiyA jAtA hai tyoM tyoM baja evaM zakti kA kSaya hotA jAtA hai / yAda rakhanA cAhie ki utsAha, dhairya, mi, teja, bala, sphUrti aura karmapaTutA ina saba vibhUtiyoM kI upana-bhUmi suzIla AcaraNa hai| 7 manovalaM khaM prakaTIkuruSva ! protsAhapUraM hRdi vAhayasva ! AvazyakaM syAt khalu kAryasiddhAvicchAbalaM nizcaladhairyazAli // 8 // tArA manebalane pragaTAva ! hRdayamAM utsAhanAM pUra vahevaDAva! dhyAnamAM rAkha ke, kAryasiddhinI pAchaLa IcchAzaktinI jarUra che, ane te IcchAzakti evI ke akhUTa dharyathI bharapUra hoya. 8 Aho! Shrutgyanam

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vidyArthinIvamarazmiH 273 Awaken your mental power! Let the torrent of zeal fow in your beart! Will-power endowed with unfliaching patience or resolution, is bighly essential for the fulfilment of an object. (8) manovala ko prakaTa kara ! utsAha kA pUra apane hRdaya meM bahA ! samajha rakha ki krAyasiddhi ke lie icchAzakti ko jarUrata hai, aura vaha icchAzakti aiso ki bho adamya dheya se paNa ho / 8 yaH sanmatiH satpuruSArthazIlastasyodayaH bhyAna vilambabAhI / na pAmareccha vidhirunayeta sphAraM balaM sphAraya sanmahecchaH // 9 // je buddhimAna ane puruSArthazIla che tene pitAne udaya sAdhavAmAM vadhu vilaMba lAgo nathI jenI vRttio pAmara che, jenI IcchAe tuccha che tene vidhi UMce caDhAvato nathI. maheccha bana ! uMcI IcchAo rAkha! ane tadanusAra tArI mahAna zaktine pherava ! 9 He who is possessed of good intelligence as well as is disposed to propor diligence, does not delay to rise. Destiny does not exalt him whose efforts ure Ouly confined to the scene of low desires he cherishes, Realizing this, Oh friend, be of noble and sublime ambitions and scordiagly expand your man ly power. (9) jo buddhimAna aura puruSAryazIla hai, usake unnata hone meM dera nahIM lgtii| jisakI vRttiyA~ pAsara haiM, jo tuccha icchArasika hai use vidhi U~ce nahIM caDhAtA | isalie ucca prakArakA maheccha bana ! uMcI icchAeM rakha ! aura tadanurUpa terI zakti ko pArita prerita kara ! 9 mA bIvizazcittamasadvicArAna antaH pravizvA''tmanipAtakArata / dhyeye sthirIkRnya pare dRzaM svAM pralobhanairmA sma parAjito bhUH // 10 // 35 Aho! Shrutgyanam

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274 vidyArthijIvanazmaH kharAba vicArone tArA hRdayamAM pesavA na dete teo andara dAkhala thaIne AtmAne nIce pADe che. ene herAna gatimAM nAMkhe che, ene adharmanA khADAmAM paTake che. mahAna dhyeya para pitAnI dRSTine sthira rAkhavI ane keI lebhanathI parabhUta na thavuM. 10 Do not let evil (passionate} thoughts panttrate your mind. They having entered it, hurl down the soul. Fix your inner eye on a high ileal, and do not yield to temptations. (10) bure vicAroM ko mana meM ghusane nahIM denA / ve andara dAkhila ho kara AtmA ko nIce girAte hai-use hairAna karate haiM aura adharma ke khaDDe meM paTakate haiM / mahAn dhyeya para apano daSTi ko lagAe rakhanA aura kiso pralobhana se parAbhata na honaa| 10 cAritramevAsti dhanaM pradhAnaM taduttamAnandanidhAnabhUtama ! vibharti ko'pi sa sArvabhaumAta sthAna mahat nadvibhavonnatA yaH // 11 // zreSTha dhana cAritra che. e ja sarama sukha ane uttama AnandanuM nidhAna che. e mahAna vibhavathI je unnata che te garIba hAya, te paNa samrATrathIye mahAna che, 11 The foremost riches is only pure conduct. It is the very treasure of excellent pleasure. He who has raised himself to this high graudeur, though poor, is even superior to a govereigu. (1) zreSTha dhana cAritra haiM / yo sarasa sukha aura uttama Ananda kA nidhAna hai / isa mahAna vibhava se no unnata hai vaha cAhe garIba ho, samrATa se bhI uccatara hai| 11 vidyAnuSaMgA vimalaM ca vRttaM sevAnurAgazca vinItabhAvaH vidyArthikarttavyadizAjnayA yAna sajIvanasyonnatimAnu ! / / 12 / / AMO 1 Shrutgyanam

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r`iaadhin dhi: vidyAnuvaMga, sadAcaraNa, sevAbhAva ane vinItatA e vidyArthijIvananI dizAmAM prayANa karate rahIza to tArA vikAsa sAdhanamAM jarUra pragati karI zakIza ane unnata sthitie pahoMcavA bhAgyavAnuM banIza. 12 Devotedness to learning, goul conduct, incliogtion to serve others and politeness-this is the line of the students' duties. Conduct yourself this way anl be able to uplift your life. (12) vidyAnuSaMga, sadAcaraNa, sevAbhAva aura vinItatA isa vidyArthi-novana kI bhUmi para calatA rahegA to tere vikAma-sAdhana meM jarUra pragati kara sakegA, aura nIvana ko ucca evaM unnata banAne kA sanmArga tujhe sugama ho nAyagA / 12 yathocitA''hAra-vihAra-nidrA-zramo dadhAnazca manaHprasAdam / rakSeH svamArogyamazeSazarmA''spadaM virAjezca vivekabhAsA // 13 / / AhAra-vihAra, nidrA ane zrama-kriyAmAM niyamita ane vyavasthita rahI tema ja mAnasika prasannatAne sAcavI tuM tArA Arogyane, ke je samagra sukhone bhaMDAra che, saMbhALaje ! ane viveka-ramithI tArI jAtane suzobhita manApa ! 13 Preserve your health which is the repository of all happi. ness, being moderare and regular in diet, sports, sleep and er. ertion, and keeping your mind cheerful; and b3 elegant pith the light of discretior. (1.3) AhAra-vihAra, nidrA aura zrama-kriyA meM niyamita tathA vyavasthita raha kara evaM mAnasika prasannatA ko surakSita rakhakara apane Arogya ko, jo samagra sukhoM kA bhaMDAra hai. samhAlanA, aura ghiveka-razmi se apane ko suzobhita banAnA / 13 Ano! Shrutgyanam

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shithinr'him: saMsmareH paramAtmAnaM nIti-doSAnapAsitum / manaHsaMzodhanAyA''tmavalasaMgrahaNAya ca nitika dene dUra karavA, cittanuM zedhana karavA ane AtmabaLane saMgraha karavA bhagavaraNa hamezAM 2AkhavuM ghaTe. 14 Always with pure devotion how to and remember paramAtmA, with a view to remove moral fests, parily the minst und store up spiritual po ver. (14) naitika doSoM ko dUra karane ke lie, citta ko vRttiyoM ko sudhArane ke liye aura Atma-bala ko saMgRhIta karane ke lie bhagavat-smaraNa hamezA rakhanA / 14 vidyArthino'vagaccheyunijAmuttaradAyitAm / samAjarASTranirmANa kArya bhAvi tadAzritam // 15 / / kuryustadanurUpa sva-saMskAra lakSyanizcalAH / svAvalambIbhavantaste balamudhotya naitikam // 16 / / (yugmam) vidyArthIe pitAnI javAbadArI samajavAnI che, bhAvI samAjanA ane rASTraghaDataranuM kArya temanA mAthe AvanAra che, mATe teoe tene anurUpa potAnuM saMskaraNa karavuM joIe. teo dhyeya para aDaga rahI svAzrayI bane, netika balane vikasAve, ane pitAnuM jIvana bhAvI mahAna kAryane upayegI thAya tebha ghaDe. 15-16 The stu lents should understand their responsibilities The fuiure function of osial reform and nation-building is to di polse upon them. So they should be resolute in their aim and being self-reliant and manifesting moral spirit, should deservingly cultivate themselves. (15-16) Aho! Shrutgyanam

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277 vidyAdhijoSanarazmiH vidyArthI apane uttaradAyita ko smjheN| bhAvo samAja-racanA aura nana rASTra-sarjana kA kArya unake sira para AnevAlA haiM yaha khayAla meM rakarakheM / ve usake anurUpa apane ko saMskRta banAveM / ve apane dhyeya para aTala raha svAzrayo baneM, naitika bala ko vikasita kareM aura apanA jIvana bhAvo mahAn kArya ke yogya banAveM / 15-16 idaM zikSaNamAphalyamida gaurava-bhAjanam / idaM kartavyasarvasvamidaM jIvana-maMgalam zikSaNanuM caritArthya AmAM che, bhAmA sAyu au21 cha, uttavya-21 AmA cha, AmAlavananu 46yA che. (17) This contains the fruitfulr.ess of education, it is the receptacle of greatness, it is the ess-nce of human duties and in it con. sists the suspiciousness of life. (17) zikSaNa kA cAritArtha isameM hai, imameM macA gaurava hai, kartavya- sarvasva isameM haiM, isameM jIvana kA kalyANa hai| (17) vidyArthijIvana-razmiH svopajJa-gUjarAtI-hindI-aMgrejo anudamahitA samAptA Aho! Shrutgyanam

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Oh young men ! expand your energetic power, be sincerely devoted to the well-being of bunianity and come out with fuil foroe to do good to your country, -Njaya vijaya To die nobly is far better than to live shamefuliy. You should ti to other you wish others to do to you. Ahol Shrutgyanam

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saMskRtapatram-2 AzvAsanam ( Consolation ) vimuca khedaM hRdayaM prasannIkuruSva dhairya samupAzrayasva / viveka-dIpaM hRdaye vidhAya zokAndhakAra jahi sacazAlin ! // 1 // e ! sAtvika sajajana! kheda mUkI de ! cittane prasanna rAkha ! dhIrajane dhAraNa kara ! vivekarUpa dIpaka hRdayamAM pragaTAvI zekapa andhakArane 22 42 -1 (i) (Orgool ele, shak: off depression, be of gool cheer, have courage or foriitude. Light the lamp uf discrimination in your heart and dispel the darkness of sorrow. yad bhAvikAle niyamana bhAvi kenApi dUrIkaraNaM na tasya / ityevamAlocya mahAnubhAva ! santoSamatAkaraNe nidhehi // 2 // bhaviSyamAM je avazya bananAra che te keIthI haThAvI zakAtuM nathI. Ama gaMbhIra dRSTithI vicAra karI anaHkaraNamAM santoSane sthApana kara ! 2 Tals letter and the next are translated into Eoglish by Manilel Dviatctuand Shah, B. A, L. L. B} Patail. Aho! Shrutgyanam

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280 A pAnanuM (2) Whatever is destined to happen in future cannot be averted by anyone. Bearing this in mind seriously rest content. ed or satirtied (under any circunstances). yateta devA yadi sarvazaktyA tathApi zuSyennahi bhAzi-rekhA / sUryaH pratIcyAmudito yadi sthAd, na nizcitaM karma tathApi nazyet // 3 / / devatA paNa jo sarva zaktithI prayatna kare toye je avazya bhAvina rekhA che te maTI zakatI nathI. sUrya pazcima dizAmAM udaya pAme te paNa sunizcita kama bhegavyA vagara naSTa thatuM nathI. 3 ( A zikhAmaNane upaga pharmanuM pariNAma AvyA pachI che. azubha karmanuM duHkharUpa pariNAma AvyA pachI mananuM sAtvana karavAmAM ene upayoga che. bAkI to kama khaseDI zakAya tema che ke nahi e vAta aya he nAthI saMbhavita azubha ke aniSTane haThAvavA mATe je prayatanavAna banavuM e ja mANasanuM kartavya che.) (3) Whatever is pre-lestined cannot be undone even by & god striving with all his power or might. Even though the sun mey (contrary to all expectations according to the ordinary courge of Nature ) rise in the West (instead of in the Elet), an act (Kirma) does not enpty its all of its effset until the doer bas endured the tippropriate result of the act (Karma ). This precept is not meant to make a man a fatalist who relies much more on bis fate rather than his effort. It is meant to hearten and console a man when he is overtaken by the actual occurrence of a calamity, and to enable him to bear it with equanimity and fortitude. The effects of sime past Karmas, which are to fructify in future are avoidable by proper effur: while the effects of some other ones are unavoidable in spite of much efforty. But we ar: not in a position to know before and whicb kring full within ibo former category and which Karmas fall within the latter cat:gery. Under such circumttances, it is proper fur to make suitable efforts regardless of the ultimate eveni. ] Aho 1 Shrutgyanam

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Asanama alpavIryeNa gati nvina kAcid yadi praskhalanaM labheta / tathApi pAtraM khalu dhanyavAda - sammAnanAyAH sa mahAnubhAvaH // 4 // prakhaLa vIyathI gati karate kAi sajjana cAlatAM cAlatAM jo cAMya skhalanA kSati pAme te paNa te mahAzaya dhanyavAdanA sanmAnane pAtra che. 4 saMsAravAse vasatAM janAnAM sukhaM ca duHkhaM ca sadA saha staH / na santi sarve divasAH samAnA vicitrakarmANi hi te vahanti (4) A good person advancing further and further with all his capacity, is deserving of respect and congratulation even though he occasionally stumbles in the attempt. 18 | | || sa'sAra-vAsamAM vasatA mANasA-prANIone haMmezAM sukha ane du:kha mane lAgelAM che. badhA divase sarakhA nathI hetA, kemake dehadhArI thavA bhinna bhinna rItanAM karmo dharAvatA haiAya che. pa (5) Human and other living beings (while in the embodied state) are liable to varying experiences of happiness and misery. All days do not pass in the same or similar state on account of the differences in the fruit-yielding Karmas of every individual at different moments of their existence ). nopArjitA tApuNyalakSmIryataH sukhaM santatamApnuyAma | tossukhasyAssgamane manaH svaM svAsthyena rakSyaM paTu sAntvayitvA ||6|| Aho! Shrutgyanam tevI puNya-lakSmI kayAM upArjana karI che ke jethI nirantara sukha ja maLatu rahe? mATe duHkha AvatAM manane ceAgya sAnjIna ApI svasya rAkhavu . e ja ceAgya che. 6 (6) The attainment of uninterrupted happiness is the 36

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282 AzvAsanam rezult of & continuous chaiu of only meritorious acts wbich bave not been possible for us to perform. So, even when misery overcomes us, we should not get agitated, but remaia tranquil and undisiu bed in mind. pAzco mahAnto'pi janAH kaThora-svakarma-mukterabhavana muktAH / ki sarvasAdhAraNa-karmajanyaklezaprasaGge vitanoSi zokam ? // 7 // pUrvakALamAM thaI gayelA mahApuruSe paNa potAnAM kaThora kama bhegavyA vagara na chUTI zakayA, to pachI tuM karmanA pariNAmarUpa nukazAna ke kaSTa prApta thatAM, reyAne sabha5 cha, ma / 2 cha ?--7 (7) Even the great persons, who thirished in former times, could not get themselves e'nincipated without having (patiently) endured the fruits or effects of their hard Karnay. This law of Karina is applicable to all living beings. Such being the case why should you grieve over the advent of a calamity or disad. vantage which has accrued as the result of your Karma ? agniprasaGge kanakasya kAntiyathA'dhikaM dIpyata evameva / kSati-prasaGge'dhikadIptimattAM manovalaM yAti manasvino'pi agnine saMga thatAM suvarNa jema vadhu kAntivALuM bane che, tema, manasvInuM manobaLa paNa kaSTa-prasaMge (saMkaTanA samayamAM) vadhu prakhara bane che. 8 (8) As the surface of gold sbines brilliantly at the touch of fire,so, the mind of a high-minded person gets more and more spirited when beset with any calamity. te hInavIryAH patane hatAzA bhavanti zocanti muhurmuhuya / / notsAhahInAstu bhavanti dhIrA anekavAra-skhalanodbhave'pi // 9 // Aho! Shrutgyanam

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maAzvAsanam 283 teo hInavIya che ke jeo "paDI jatAM " nirAza thAya che ane vAraMvAra zeka karyA kare che, paraMtu dhIra mANaso aneka vAra khalita thavA chatAM nirAza ke nirutsAha thatA nathI (ane vikAsa-mArga para caDhI javA prayatna zIla rahe che). 9 (9) Persons feebla in vigour lose all hopes, and go on be. wailing even at the occurrence of first failure, while persons of courage or fortitude do not become dejected or diepirited even at the occurrence of repeated failures. utsAhavRttinahi zokasatve notsAhavRttevirahe ca dhairyam / vinA ca dhairyeNa na kAryasiddhiH zokastato'smAkamananyazatraH // 10 // zokanuM AkramaNa thatAM utsAha cAlyA jAya che, utsAha cAlyo jatAM dharya khala sa thAya che ane dharya nahi rahetAM kAryasiddhi banatI nathI. mATe zeka amAre kaTTo duzmana che :10 (10) Grief or sorrow drives away enthusiasta (r zeal, and in the absence of enthusiasm or zeal, courage or fortitude dis appears and on the disappearance of courage or fortitule, succ. ess in any undertaking is rendered nugatory. Hence grier or sorrow is our deadly enemy. karoti zoko hRdayastha hAni buddhiM punarbhazayati smRti ca / zorene marita ma jhamatu rA,na pustatA zANA suroghA ?? zoka hadayane hAni pahoMcADe che ane buddhi tathA smaraNazaktine manda kare che; zekathI mastiSka paNa bhamavA lAge che, mATe samajI mAso zekavaza thatA nathI 11 Ano ! Shrutgyanam

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mAdhAsanam (11) Sorrow impairs heart, renders intellect and memory dull and makes the brain reel. So men of understanding do not give way to sorrow. yadeva jAtaM khalu jAtameva zokena jAtaM na bhavatyajAtam / tataH kathaM sajjana ! zoka-vanau svakIyamantaHkaraNa juhoSi 1 // 12 // je banI gayuM te banI gayuM. zeka karavAthI have banI gayuM te na banya' nahi thAya, mATe zekarUpa AganI jhALamAM tuM zuM kAma baLe che? 12 (12) Done is done.' Whatever has been done cannot be undone by grieving or lamenting over past occurrences. Oh good one, why do you then burn yourself in the fire of sorrow ? saMsAra-bAse ghaTanA anekA vicitrarUpAH satataM bhavanti / jagatpravAho dhruvamevameva sadA bahannasti kimatra zocyam ? // 13 // saMsAravAsamAM aneka vicitrarUpa ghaTanAo haMmezAM banyA kare che. jagatane pravAha hamezAM Ama ja vahete cAle che, emAM zeka karavA che zu1-13 (15) Variety of successive agents agreeable or disagreeable Occus ceaselessly in the worly life. The current of successive erents go38 on ilowing constantly in this fashion without interruption. Such being the case where is the justification for upnecessary bewailing? aikAntikaM nAsti sukhaM pRthivyAptIdRkSa evAsti bhava-pravAsaH / akhaNDadhairyeNa vayaM tathApi svAsthyena jIvema tathonnamema // 14 // Aho 1 Shrutgyanam

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28 duniyAmAM akAntika sukha kayAMya nathI. sauMsAra-pravAsa ja evA che. ema chatAM dhairyane akhaMDa rAkhI ApaNe peAtAne svastha rAkhIe, svastha paNe jIvanayAtrA karatA AgaLa vadhIe ane unnata thatA jaIe, 14 gAbhyAsanama (14) There is not and cannot be unalloyed happiness in the world. Such being the nature of the phenomenal world (ist), it is not a thing to be worndered at. Nevertheless, with steady courage or fortitude we must remain tranquil and move forward in the journey of life with a view to its advancement. evaM ca zokAvaraNaM jahIhi ! manaHprakAzaM prakaTIkurupa ! prAgvat punaH sajjakaTItaTIsyAH ! samunnateH saJcaraNAya mArge / / 15 / / mATe zAkanA paDadAne dUra kara ! ane mananA prakAzane pragaTAva ! ane unnati-sAdhananA mArga para cAlavA mATe agAunI jema pAche pharI kaTIbaddha thA! 15 (15) So, destroy the curtain of sorrow and bring to light the brilliant spirit of your mind. Gird up your loins and renev your efforts in the direction of (mental and spiritual) elevation. iti AzvAsana - patra samAptam Aho! Shrutgyanam

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saMskRtapatram-3 AtmahitopadezaH ( Precept of Spiritual Benefit ) sudurlabhaM mAnava-janma buddhA tatsArthatAyai sudhiyo yatante / svArtha na yaH sAdhayate sa mUrkhaH svArthazca nAtmonnatitaH paro'sti // 1 // manuSya-janmane bahu durlabha samajI tene sArthaka karavA sujJa jene prayatnazIla rahe che, je vArthane sAdhato nathI te pUrNa che. ane, svArtha paNa kharI rIte AtmAnI unnati sivAya bIjuM kaI nathI. 1 (During the transmigratury cycle of births and deaths of an embodied soul ) birth in the human form of existence is very difficult of attainment, Knowing this, wiee persone strive to make it succegsful by using it to good purposes. Fool is he who does not look to and strive for his owa enlightened self-interest which consists in, and is not different from, spiritual aclvancement, 1 saMsAra-bhAvAH sakalA anityA mA vizvasIstatra mahAnubhAva ! vijJAna-zaktI pravidhAya citramAtmonnatermA viparAGmukho bhUH ! // 2 // saMsAranA saghaLA bhAvo anitya che. temAM vizvAsa na kara. vijJAna(bhautika sAyansa)nI prayogazakti para Azcarya karI (enA upara mugdha thaI AnnatinA mArgathI parAbhUkha na thA. 2 Ahol Shrutgyanam

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gAmaH 28s Things or events, phenomenal, are all transitory. Oh good one, do not rely upon them (for your eternal bliss ). Do not turn your face against, and swerve from, the path of your spiritual advancinnt by becoining woner-struck at tho power exhibited by scientific inventions, 2 parAyaNA aihika-sAdhanAyAM nirantaraM santi jgnmnussyaaH| parantu pAratrika-sAdhanApi vidhIyate suSThu vivekabhAjA // 3 // ehika (A jindagInA) bhegapabhoga meLavavAnA prayatnamAM jagatanA mANaso hamezAM mazagUla che, paNa vivekI manuSya pAralaukika (paralekanuM AgaLanI jindagInuM) hita sAdhavAmAM paNa barAbara jAgrat rahe che. 3 People in the world are engaged and absorbed in achie. ving the means or objects of worldly enjyment. But men with discrimination, do not confioa themselves to this only, but they in addition remain wide awake in iinprovisiog for their happine6s in the next birtb, 3 idaM zarIraM yadi nAzi na syAd , na vA punarjanma-gatiyadi syAt / na karmasRSTayadi sambhavaH syAd , na bhoga-yoge pratibodhanaM syAt // 4 // sarvA''stikAnAM paramAgameSu bhavAntaraM karma ca siddhamucaiH / sAkSAczarIrAdi vinazvaraM ca tasmAd virAga-sthitireva yuktA // 5 yugmam / / je A zarIra nAzavata na hota, janmAntara ke paraloka jevuM kaMI na heta ane kamanuM sarjana tathA tenuM niyamana na hota to bhega ke yoga bAbata kaMI kahevA paNuM na raheta; paNa jyAre badhA AstikonAM AgamamAM punarjanma ane karmanA astitvane khUba jorathI sAbita karavAmAM AvyuM che, ane zarIra vagere pratyakSa nAzavanta dekhIe chIe, te virAgavRtti (nirmoha AcaraNa) ja jIvana-kalyANane sAce mArga che ema samajAya che. 4-5 Ahol Shrutgyanam

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Pec AtmahitapadezaH Had the body been not liable to ultimate destruction, bad tbere buen no rebirth of the soul after the body was buried or oremated, had tbere been no operation of Warmic energies ari sing out of good or bad acts, it would have been unnecessary to preach against exclusive porldly enjoyment and, in favour of seeking contact with the Supreme also. But the thing is that the religious scriptures of all the theistic schools of thought, testify to the theory of transmigration of the soui and universal operation of Karmic energies; moreover, bodies and other material things are actually seen as being liable to destruction. Such being the case, it is proper to refrain from undue attachment to exclusive worldly enjoyments, 4-5 vicAryamANaH parizuddhabuddhayA bhAtyeSa nissAratayA prapaJcaH / paraM mahAmohatamo'ndhalatve na vastutatvaM pratiyanti lokAH // 6 // zuddha buddhithI vicAra karatAM A saMsAra-prapaMca niHsAra bhAse che; chatAM mahAmehanA aMdhakAre UpajAvelI "anya" dazAnI hAlatamAM loko vastutavane samajatA nathI. 6 If we dis passionately ponder over the bappenings of this phenomenal world, they appear to be of little consequence (because they have no eternal or permanent value). But people (crdinary) do not realise this. The real truth ascapes their comprehension beokuse they are blinded by the darkness spread over them by great illusion under which they labour, 6 ki nAma mohAtma-mamatvapAtraM vizvatra vizva'pi vicArayasva ! paropakArapravaNo mahAtmA nimoha ekaH paramaH sukhI syAt // 7 // Aho Shrutyanam

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mAsmAhitopadezaH 289 oha! sajajana! vicAra kara ke AkhI duniyAmAM meharUpa mamatA karavA jevuM zuM che? je paropakAraparAyaNa ane nirmoha che e mahAtmA che, ane e ja samagra jagatamAM sukhI che-parama sukhI che-sahuthI vadhAre (kyAMya vadhAre) sukhI che. 7 Who or what is deserving of delusive mineness (Ha) or worthy of attachment in the whole world ? Pouder over this, Ob od ose ! llu who is clovoi lo auduo utt chuont am why is devoted to the service of others, is Mahatma ( highBoulcu ) and le ale is the lappiest of all, 7 snehaH sthiro nAsti viyogitAntA saMyogitA tena sukhaM kA mRgyam ? premNA vimAhAvaraNAtmakena sajIvanaM duHkhi janAH sRjanti // 8 // neha-rAga sthira nathI. saMgane anta vigamAM che. A hAlata che. AmAM sukha kayAM zodhavuM? mihanuM AvaraNa (mehavAsanA, jene mATe "prema" zabdano prayoga karavAnuM vadhI paDayuM che, tene vaza thaI mANase potAnA jInane dukhI banAve che, te Lova for individuais as individuals, Cannot enduru long. Their unioa ur compuny (at upe timo) in sure to be followed by separatiou (at auother tiwe ). Iu ilais slate of things where are we to get for (enduring ) bappineas? People unnecessarily noake their life miserabla by their ia:liserininate love ( for individuals) which is nothing but a sort of infatuation. ( Love, righty understood, means lors for the virtues of an individual rather than the exterior form of the individual. ) 8 saMsAra-bhoge sukhamasti duHkhamizraM tataH ko matimAMstadicchet ? caitanyazaktaH paramonnatatve yanirmalaM zaM mudhiyAM tadiSTam // 9 // 17 Aho I Shrugyanam

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mAtmahitAgdezaH saMsAranA viSayomAM je sukha che te duHkhathI mizrita che. vivekabuddhine e sukha pRhaNIya na hoya. AtmAnI zuddha caitanyazaktinI parama vikAsa-dazAmAM je nirmaLa sukha pragaTe che te buddhimAnane abhiSTa hoya che. 9 In the enjoyment of worldly pleasures, we do experience happiness, but that balpiness is always mixed with pain. Who would prefer such sort of happiness if he has senze cnongh to understand whertin erduring bappiness lies The wise prefer that happiness wbici is un mixed with pain and which cosicists in the perfect evolution and clivation of the powers of the soul. 9 na dakSatA'yo pravinAzizarmaNe vyucchedanaM zAzvatazarmavarmanaH / tRSNA-pravAhaM vinirudhya ceta ''nandAnubhUtI yatanaM tu dakSatA // 10 // saMsAranA mohaceSTArUpa vinazvara sukha mATe pavitra zreSTha zAzvata sukhanA mAgane bhUMsI nAMkhave e kayAMnI buddhimAnI? mehamaya tRSNAne nirodha karI Amika zuddhatAne ujavala sukhanI anubhUtinI dizAmAM prayatnazIla thavuM e ja kharI samajadArI che. 10 It is not wise to wipe out the path leading to tternal happiness for the sake of enjoyment of transient worldiy pleasures. Wisdom lies in puttinz a check to the current of sensual desires and in striving for achieving Spiritual knowleige und eternal joy. 10 nAnyavyapekSA sukhasiddhirasti pratIyate yadyapi kintu tucchaa| anarajisurAri ni vivivANita havA ! | ??!! Ahol Shrutgyanam

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bhAramahitopadezaH 291 kharI rIte sukhanI siddhi anyane adhIna nathI, jo ke anyane adhIna hoya ema anubhavAya che, paNa anyane adhIna evA sukhamAM zuM bhalIvAra hoya? o! sajajana! tAruM pitAnuM svarUpa je ananta saccidAnandarUpa, anantavIryarUpa che tene je! ane tene anubhava karI sukhI thA! pitAnI oLakha karI sukhI thA ! 11 Although we experience our happiness as being dependent upon other individuals or external things, such happiness is of listie consequence. That is not real happiness. Real happiness is independent of such individunls or things. Koow that your soul is the abode or repository of eternal existence and infinite intelligence bliss as well as power, Realise this and try to be happy in that consciou inesg. 11 zrIdharmazAstrAdhyayane'pi bhUyasi prabhUtavairAgya-vivecane'pi ca / jano'yamAtmonnati-dharma yAti nArAdhinI tatra vimohavAsanA // 12 // dharmazAstronAM adayayana ane vairAgya-bhAvanAnAM vivecana ghaNuM ghaNuM karavA chatAM A mANasa AdhyAtmika (AtmavikAsanA) ma ga para AvatA nathI enuM kAraNa enI uddAma mehavAsanA che. 12 This m , in spite of hi: extensive sturiy of religious scriptures an abundant discussion and expatiation on the subject of lisattach:nent,' is no: able even to approach the path leading to the clevatiou of the soul. What is responsible for this? The fault lies in the fact that he himself is not free froin overpowering delusion and attachment. 12 pravartamAno vyavahAramArga AtmArthakAryANyapi sAdhayeta / AtmIyamaMzuddhimasaMspRzat tu jAnIta sarvAcaraNaM nirartham // 13 / / Ahol Shrutgyanam

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291 AtmahitopadezaH mANasa vyavahAramArgamAM vartamAna hoya te ye eNe AtmahitanA sAdhanamAM paNa udyata rahevuM joIe enuM vyavahAraka paNa pavitra dhamaMpUta hovuM joIe. Atmazuddhine, AtmavikAsane nahi sparzatAM kArya badhAMe nirarthaka samajavA joIe. 13 Even while transacting worldly affairs, a man should not neglect to do such acts in u manner conducive to spiritual bene. fit. He should know that all acts which (from the manner in which tbey are done) do not tend to the purification of the soul or spiritual benelit, are useless (worthless). 13 AtmobhinISAM prabalIkuruSva ! sthairyaNa tatvaM pravicArayassa ! sanAtanaM sacca vinAzi cAsata samyag vivicya prathame yatastra ! // 14 // AtmannitinI AkAMkSAne prabaLa kara! sthira dRSTithI tattvasvarUpane yathAsthita vicAra karI ane, sat tathA sana tana ( zAzvata) zuM che, tema ja asat tathA nAzavanta zuM che e bAbatane barAbara viveka karI sata-sanAtanane mAga grahaNa kara ! 14 En vigorate your enthusiasm for the clevation of ihe soul. With steny minil, think out where the real truth exists. Disting. uish between what is eternal as relias substantial and what is transitory as well 19 1178:hyantja, srive for the former, 14 mawA dha virU thatA gsri--pizAcImAM vizvAsu ayaM hi panthAH paramodayasya rahasyamAdhyAmikametadeva // 15 // adamya dha ne dhAraNa karI tRSNArUpa pigIne nabaLI paDavA prayatna kara! parama thika (sAcI) unna ne e ja mAge che, ane e ja AyAmika jJAnanuM rahasthabhUta tava che. 15 Ahol Shrugyanam

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mAtmahitopadeza 297 Will great courage or fortitude try to weaken witch-like desires. This is the path leading to true elevation and this is the secret underlying spiritual a lvancement. 15 kuvAsanAnAmudayaM nirasya saMrakSa cetaH satataM pavitram / kadApi kasyA'pyazubhaM na vAJchezcareH sadA zAnta-gabhIravRtyA // 16 // burI vAsanAone jAgavA na de. (emane utpanna thatI raka!) cittane hamezAM pavitra rAkha! keInuM paNa kyAreya buruM na cAha! ane hamezAM zAnta tathA gaMbhIra rIte vihara! 16 Suppreeg evil dcsites if they at all arise; always keep your mind pure i. e. iree from passions; never think ill of any body; and always conlucs yourself in a manuer solemn and tranqnil. 16 AtmonnatirmAnava-jIvanAd yA na deva-dehAdapi labhyate sA / ityevamAlocya mahAnubhAva ! mA bhUH pramAdIti mamopadezaH // 17 // mAnava-jIvanamAM je AtmAnnati sAdhI zakAya che te vaganA zarIrathI paNa sAdhI zakAtI nathI. Ama samajIne, he mahAnubhAva! tuM pramAdI thaIza mAM! e mAro upadeza che. 17 Spiritul clovation, which is not even attainable by beings in the cel ustial form of existance (i, . liy give ) is attainable by beings in the human form of existence (i. c. by men or women), Oh! god oue ! tak: this into your consideration and do not be negsciful. This is my advice. 17 - - - - - - iti Atmahitopadeza-patram , samAptazca / " saMskRta-patrANi "-zIrSaka-khaMDaH Aho! Shrutgyanam

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zrI vijayadharma sUrizlokAJjaliH ( zrIgurudeva nirvANa - paJcaviMzavarSe samarpitaH ) lokasaMkhyA 25 The Homage to the Memory of the great Saint and Scholar Vijaya Dharma Suri vIra saM. 2473, dharma saMvat 25, vi. saM. 2003 1947 - juna mAse prakAzita- pUrvaH / Aho! Shrutgyanam

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zrIvijayadharmasUri-lokAJjaliH lAda reze 'va'sfmane prAne pApa-kupImAM zrIrAmacandraH kamalAvatI ca zyo yadIyau piparAbhUtAm // 1 // jemanAM pitA-mAtAnAM nAma rAmacaMdabhAI ane kamalAbAI, vizAzrImalI vaNika jJAtinA teo saurASTra (kariyAvADa)mAM Avela "mahuvA " gAnAM, je gAmanI bhUmi phaLadrupa ane mIThA jaLavALI (sujalA ane suphalA), 1 I(I bow to the great t he lijny Dharma Sur:--) Whose varents kaunchanda and Kamil Devi by name. belonging to the Visa Shrimai Vaishy: comiaunity. lived in their native village of Mabuva with land fertile and watery, in the country of Syura btra (Kathiawar ): at "Hje midhAmud vivI zikSA aTATyamAno'svahitAvadhAno dyUte ca saTTA'varaNe ca saktaH // 2 // jemanuM mULa nAma mUlacaMda'; petAnuM hita samajavAmAM gAphela rahetA buDathala jevA je chokarA e bhaNavA tarapha-prAraMbhika zikSaNa levA tarapha dhyAna na ApyuM, ane bhamavA-ramavAmAM mazagula banI Akhara jugAra ane "saTTA? sudhI pahoMce 2 This is the author's English Rendering, Ahol Shrutgyanam

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22 zrIvijayadharmasari pralokAJjali 2 Whose origical name was Malachanda and who, dull and disregardful of his own future, being avers to sohol-life or study, stupidly gavs kimself up to playing and purposelass rouming, and in the long run became addicted to gambliog and speculation; durodare dhUtaparaH paredhuryaH svIyavittavyapathApanena / pituH kRzArthA'dhigateranalpopAlagmanAdekapade prabuddhaH // 3 // vataparAyaNa je chokarAe-jenA pitAnI Arthika sthiti sAdhAraNa hatI - jugAramAM pisA he myA, je upara bApane A karo Thapako sAMbhaLavAthI ekadama jenI "kha" ughaDI (jenuM hadaya e damA phAphATa karatuM jatuM thayuM, 3 3 Wio, beng foval of ga u biitg, one day riskad and lost a large amouut of noney in the evil pastim, whereupon who was severely reprimanded by his father whose peouniary condition was not satisfactory, with the result that who suddenly became a wake ned; abhAd yadunmIlitalocanasya jagatprapaJco viSamo vicitrH| virajya yo mohagayAd vihArAczreyA--saganveSaNa utsuko'bhUt // 4 // jenI khulelI dRSTine saMsAraprapaMca viSama ane vicitra bhA; mohamaya viharaNathI virakta thaI je kalyANa zodha mATe utsuka banyo; 4 4 To whose awakened inner eye the transmigratory cycle phenomenal world or carthly life-hait ) appered ugly or stra. ngely mysterious and troublesome, whereupon who being disgu. sted with the delusivu mundane living, became auxious to find out his true welfare. Aho I Shrugyanam

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bhovinayadharmazliokAJjali svagrAmato '+pAvapuraM ' sametya yo 'vRddhicandraM samupetya santam / AkarNya tajjJAnamayopadezaM sajjo'bhavat prAjituM tadante // 5 // je pitAnA gAmathI "bhAvanagara gayo, mahA mAM "vRddhicandra"nI pAse pahoMcyo ane te santa sabaMdha paNa upadeza sAMbhaLI, temanAM caraNemAM hozita thavA ( mapati' ne yaha 2) layA thayo; 5 5 Who theruuun laving his native village went to Bhavnagar, approached the adorable gaint Vriddbichandraji Ilabaraji and after bearing bis instructivo gernong giving proper guidance, became ready to lay binigolf at the feet of the revered ascetic and to get himself initiated into the ord's of monks; aso mahAtmA pitRsammataM yaM prAtrAjayad yogyty| viditvA / ekonaviMzAndayayaHprapanaM 'dharmAdinAmnA 'vijayA'ntritena // 6 // mahAtmA zrI vRddhicandrajIe jene cogya samajI vaDIlanI sammatipUrvaka rikSA ApI, ogaNIsa varSanI umaranA je yuvake cAritrane grahaNa karI nabha nAma 'vilaya' ghA251 yu) 6 Who, being considered lit (for initiation), was, at the age of nineteen, initiated into the order of monks by the high-souled monk, with the coasent of his father and who received the monastic name of Dharmavijaya; cAritrayogo gurubhaktiniSThA suyogyavidyAdhyayanodhamazca / etastrayaM nizvalanizcayaM yaM pravardhamAnAmyudayIcakAra / / + bhAvanagaram 'dharmavijaya ' iti nAmnA saha Aho! Shrutgyanam

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218 bhI vijayadharmasUrizlokAli cAritranuM paripAlana, gurubhaktinikA ane vidyAdhyayanamAM suyogya prayatna rIlapaNuM A traNanA cage, AtmanizcayamAM nizcala e je sAdhuno abhyadaya vakhate cAle che 7 Who, with unswerving resoluteness, went on achieving his progressive adv.ncement with the aid of right conduct, steady devotion to the great Guru ( praeceptor ) uod propar diigence in the parau't of learning; apyalpamedhA DhaDhanizcayena prakarSamArohati karmayogAt / ityetadarthasya nidarzanaM yaH svataH prakAzaM prakaTIcakAra | 8 | jADI buddhine mANasa 5daDha saMkalpanA ane prakhara puruSa tha sAdhI lekamAnya utkarSane prApta kare che e vAtanuM udAharaNa jemaNe pitA nI jAtathI spaSTa raju karyuM che, 8 8 Who has, by his own example, clearly demonstrated that even a dvil-witted person cin achiev: & high degree of advance. ment, if he is devotel to his duties with the force of firm determination; gRhasthavargeSu suyogyavidvan-niSpAdanArtha hRdaye yadIye / samutkaTo jAgarito'bhilASaH samAjamabhyunnatimAninISau // 9 // samAjane unnata banAvavAnI bhAvanA sevatA jemanA hRdayamAM, sAmAnya janasamUhamAM (vezya-vargamAM sugya vidvAne utpanna karavAnI utkaTa AkAMkSA jAgI. 9 9 In whose mind bent upon leading the society to elevation, there ar088 & ardent desire to prod1109 abls learned aien from among the house-holdere (common people ); Ahol Shrutgyanam

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ra11 jafansfer vidAbavArA satya mathAvatta saMgraha-vArANA . tataH samutpAdya vizAradAMzca tejasvino dezahitaM vyavAd yaH // 10 // jemaNe vidyApracAra mATe kAzI jaI tyAM saMskRta pAThazAlA sthApana karI, e saMsthAmAMthI tejasvI vidvAne pA karI dezanuM bhaluM karyuM che, 10 10 Who, having gone to Kashi (Benares ) founded a Sanskrita-teaching institution for the spread of learning and benefitted the country by producing from the institution great erudite scholare; prakAzya yaH prAktana-tatvavidyA-vidyotitagranthanidhi mahAntam / adIdRzat sundara-bhAratIya-sAhityalakSmI suvizeSaRddhAm // 11 // jemaNe tatvajJAnanA mahAnuM prAcIna granthane prakAzamAM ANI bhAratIya sujAra sAhiyalakSamIne vizeSa samRddha jAhera karI che; 11 11 Who brought light tim:-honjured ancient graat works on various ingportant subjects and thus proclained the superior richness of the good Arya (Indian ) literature; pAzcAtyamedhAvigaNena sA vidhAya ptrvyvhaarmuccaiH| vyastArayat tatra bhuvi prabhUtAM ya AryavidyAmahimaprazastim // 12 // jemaNe pAzcAtya vidvAno sAthe maDattvapUrNa patravyavahAra karI te dezamAM Arya tatvajJAnanA mahatvanI mahatI prazasti phelAvI che; 12 12 Who kept np an excellent correspondence with western Boholars and thus diffuse i iu their countries tha renown of the greatness of the Arya culture and philosophy; Ahol Shrutgyanam

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300 bhI bijayadharmasUrikA aki inforzImagadhAdibhUmibhaTana hisAmupadizya samyak asidharme samatiSThipad yaH paraHzatAn krUra - palAdalokAn // 13 // jemaNe maga, aMga, kAzI ane magadha vagere pradezemAM bhramaNa karI, ahiMsAnA upadeza karI seMkaDA krUra ane mAMsAhArI mANasane ahiMsA-dhama pamADyo che; 13 13 Who, while trave!ling in the countries of Kishi, M+gadha, Anga and Bangu, preached AhinsTM (non-injury ) and anused hundreds of cruel and flesh-eating men to follow the path of Ahinsa; medhAvividyArthiyugaM prAhitya laMkApurIM tatsthita bauddhalokaiH / prAyasvadApAdayituM prazasyAM ya ekatAM sAMskRtikamudAram jemaNe je ta'nA vidvAna e dyArthI jene "lakA" (sileAna) mekalI tyAMnA oddho sAthe sAMskRtika ekatA sAdhavA udAra prayatna sevye che; 14 // 24 || 14 Who having sent his two learned stnlents to gnks ( Ceylon ), broad-heartedly tried to work out good onltural unity with the Baud thes of the place; 4 kummastha parvAha-mahAmabhAyAM zromAlavIyopanimantrito yaH / 4 prayAga bhUmAvAmAgaH sAbhinandyate sma // zyu | prayAga( ala hu khAta) mAM kulanA meLA vakhate bharAyelI 'sanAtanadhama'mahAsabhA'nI mahAsabhAmAM bhAratamUSaga 5. zrI mAlavIyajInA AmantraNathI upasthita thai jemaNe suedhavAhI vyAkhyAna ApyuM hatu' ane te samaye sabhAnA harSanAdothI jemane abhinandavAmAM Avyu hatA; 15 Aho! Shrutgyanam '

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bhauvinayadharmasUrizlokAJjali 202 15 Who, being invited by the late Pandita Malaviyaji, delivered & lecture in the grand meeting of Sanatana Daarma Mabasabha assembled on tbs occasion of the Kumbh-vs at Prayaga (Allahabad) and who was there highly greeted with acolamations; jo jarmanI-in-dA4i-vitariAtAjaunA sadasyarUpeNa samIyate sma paurastya-pAzcAtyakazekhalIyan // // 16 // pauraya ane pazcAtya vacce sAMkaLa jevA jemane baMgALanI eziATika sosAyaTie esosieTa membara tarIke ane jarmanInI riyanTala sosAyaTi tathA iTAlinI eziATika se sAyaTie enarari membara tarIke suyogya samAnathI svIkAryA hatA; 1 16 Who being regarded as a connective link between the East and the West, whe honoured by big election as an Hono. rary Member of the German Oriental and Italian Asiatic Sosieties and an Associate Member of the Asiatic Society of Bengal; 'AbU / jinaukAMsyavizana sacarmopAnapadAbhyAM paradezilokAH / amUmanaucityavatIM pravRttimapAsayad gurvadhikAriNA yaH // 17 // "AbU"nA jinAlamAM paradezI yAtrIo camaDanAM buTa sAthe praveza karatA ha . e anucita pratti jemaNe upari adhikArI (ejanTa Tu dhI gavarnara janarala rajapUtAnA, "Evina' sAheba) dvArA dara karAvI che; 17 17 Who inananal through the intarvention of tha High authority (E, G. Colvin, late A(, G., Rajputana) to put a stop to th: unholy prt?tio of the foreigners who insisted upon catering tha Jaiaa taples on Mount Abu, with their leather. boots on; Ahol Shrutgyanam

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rUra dhI parisi ka -nRvANita-mAratIya-vidhAtaviddhijahAmAyAnA 'AcArya' nAmnA guruNA padena yaH zAstradRzyA samamAni riH // 18 // kAzI" nA mahArAjA sAhebanA pramukhethI suzobhita bhAratIya vikhyAta vidvAnonI mahAsabhAmAM zAstradarzI ane vidvanda 2ka evA jemane 'AcArya padavInA gurusammAnathI sammAnita karavAmAM AvyA hatA; 18 18 Who, heing a ripe and learned scbolar of world-wide reputation, was honoured with the distinguished title of Aebirya' (Sbastravisharada Jainicbarya ) being conferred upou him, by a large assembly of eminent Panditag of India, uuder the presidency of the Maharaj of Benares; sammilya yo bhAratadezirAjAnabodhayad bhUmidhavAidharmam / acIkara yodhapure' pure ca yo jainasAhityasabhA'dhivezam // 19 // jemaNe bhAratanA dezI rAjAone maLI temane rAjayamane upadeza Ape che, jemanA dvArA jainasAhitya-samelananuM pahelavaheluM adhivezana jodhapura (mAravADa)mAM bharAyuM; 19 19 Who met native Rajas in Irelia and periwonized to tbem the duties of Raji-; who got a Jaina Literary Conferenec first held at Jodhapur (Narvar ); yo vizvamaitrI dizati sma loke prAsArayata sArvajanInadharmam / vidyAkarAre to zrIdharmamU iLA sA ratha (dhAri-uttama) jeNe janatAmAM vizvamaMtrIne upadeza karyo che, sarvajanahitAvaha (mAnava) dhamane pracAra karyo che ane vidyAne phelA karavA pAchaLa jeo khUba prayatnavAnuM rahyA che, e zrI vijayadharmasUrijIne vanDara he ! 20 Aho! Shrutgyanam

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movijayadharma marimokAJjali 20 Who advised people universal brutherhooll, preached religion (Dharwa) of humanity and strovo considerably to spread education and Icarning:-to that great ascctic Vijaya Dharma Suri, I pay iny homaga. satra-ta-kAra-vA-mu na viskRtaM pApati tAva ! adhItayo bhArata-bAGmayastha yAvad baghuH pRthivI tale'smin // 21 // saMskRta-prAkRta vANI sAhityanA kSetramAM emaNe banAvelI uttama sevA bhAratIya maya(sAhitya)nuM adhyayana cAlyA karaze tyAM sudhI nahi bhulAya, 21 21 The distinguistiul survizos runderci by bio to the ciuse of Smu8krina-Prakritt-literatire will neyr he forgotten as long as Indian literatury continue to be studied. vidyAlayaH 'zivapurI'mupatiSThamAnaH 'zatruJjaye' gurukulaM, guru-pustakaukaH / bIyA nAvarti, zAsa-nANAM-pharamAvanA', tathaspya muvArA zivapurI" (gavAliyara sTeTa)nI "vIratavaprakAzakamaMDala" saMsthA, pAlitANu'nuM "zrI vijaya jaina gurukula" "AgarA" nuM rAnamandira tathA bhAvanagaranI yazavija - jainagranthamALA" e emaNe sthApelI saMsthAomAM mukhyabhUta che. 22 22 An educational institu ion * Shivapuri (Gipulior ), the Yasbovijaya Jaina Gurukula at Palila 6 (Katbiuwer ), Juana manuira a grand public library) at age and the publication of periodical series of Slaskrict and Prakrica works ( tha Yuhopije. Jaius Granthamaa) at Bhavaaayirs, are the cichest of his legacies, Ahol Shrutgyanam

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304 zrI vijayadharmasUri zlokA ki yasya jJAnamanantadarzimayAmbhorA zimanthA calo yasya kSAntiranalpakopanajanakrodhAgnidhArAdharaH / yasya brahmatapomahaH prasRmaraM bhUpITha udyotanaM vizvAbhyarcitasaMyamo vijayate zrIdharmazvarIzvaraH // 23 // jemanuM jJAna zAstrasamudranuM dhana karavAmAM manthAcalasamuM, jemanI samA ugra kolInA kodhAnane zamavatrAmAM jaladhara samAna ane jemanuM tejasvI brahmA-tapa bhUmi upara udyotarUpa, evA, vizvavanya sayamavALA zrIvijayadhamasUri vijayate, 13 23 Victory to Shree Vijaya Dharma Suri whose knowledge was like the churning-nouat in churning the ocean of scriptures, whose forbearance was like a shower of rain for the fire-li ke anger of the intonsely angry, whose extending lustra of austerity of Brahmacharya (celibacy) was a light on the earth and whose self-restraint was far eulogized or widely revered! bhadraM projjvalanaprabhAvamahaso vizvopakAraiSiNo durdAntaprativAdiyahRdayaprahalAdanazvetagoH / 8 vairAgyAmRtavarSaNaprazamitaprodAmamohArciSaH sarvatrApi guNAdaravyasaninaH zrIdharmaressataH ! // 24 // bhadra hA ujjavala prabhAvaka tejavALA, leAkeApakArarasika, duma prativAdInAM vaka hRdayane Ananda pamADavAmAM candrasamA ane vairAgyarUpa sudhAnI varSothI zamAvI che vikaTa mehu-vAlA jemaNe evA tayA satra guzuAdara karavAnA vyasanI gurudeva zrI vijayadharine! 24 24 Be good to the preceptor Yijaya Dharms Suri, who was possessed of high diguity and lofty spirit, who was greatly inclined to doing good to others, who was like the moon in Aho! Shrutgyanam

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bho vijayadharma parizlAkAJjaliH pleasing the crooked ininds of hard opponents, who was able to quell down the intense flame of ignorance, evil-inindeduess or infatuation by fouriog the sectar-like instruction of disattachment and who was wint to appreciate the virtues of any person ! dharmayogaprakAzAya karmayogavihAriNe / AtmayogaprasaktAya gurakhe'yaM kRto'JjaliH dharmagamAM prakAzatA, kamaMgamAM vihatA ane AtmayogamAM ramatA evA zrI gurudeva vijayadharmasUrijIne AmArI aMjaliA 25 25 This is my pura devout salutation with folded tands to the great Guru shining with dharma yoga (religious activities ), enjoying karmayoga ( works benefitting people ) and sporting in Atmayoga (Spirituality), racanAsamayAdinirdezA-- zrIdharmarisaMsthAsaMvatsarapaJcaviMzatismaraNe / gUrjara-iMgliza-arthADhayaiH zlokaH paJcaviMzatyA gUrjara--vizruta-paTTana / eSa kRto'aliramuSya ziSyeNa / tri-kha-kha-dvivikramAvde vaizAkhe nyAyavijayena // 2 // (yugmam ) mAta-pi. sa. 2007 nA zAma pATaNa (bhUta) bhAM muni nyAyavijaye svargata gurudeva zrI vijayadharmasUrijI mahArAjanA nirvANanAM paccIza varSanI puNya smRtimAM zrIgurudevanI aMjalirUpa A glaeNka-paccIzInI gUjarAtIaMgrejI artha sAthe racanA karI. terinaray iti zrIvijayadharmasUri zlokAJjaliH samAptaH / Ahol Shrutgyanam

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Aho! Shrutgyanam

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adhyAtmatattvAlokaH [ Spiritual Light ] aSTaprakaraNanibaddha-sAdhikapaJcazatazlokAtmakaH prathama- prakAzitaH dvitIyaM saMskaraNaM tRtIyaM (vi. saM. ) 1976 barSe 1990 2000 caturthe punaH kAzate atra saGgrahe / *mpact PorticoIVA Aho! Shrutgyanam

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The modest author (Mauimabaraja Nyayavijayaji) in the concluding Slulk ( of his work "Adhyatmatatt valoka") claims to be possessed no more than & smattering of knowledge; but the success which has attended his efforts in presenting so difficult and abstruse & subject in graceful and easy flowing Sanskrita verse, shows not only the author's great profici:noy in Sanskrita, but also his long and cloge intimacy with the subj.ct. - Natavaralal Manekalai Surati, B. A; LL, B., City Magistrate, lihavangar. Ahol Shrutgyanam

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adhyAtmatattvAlokaH Aho! Shrutgyanam

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vissy-nirdeshH| prathama-prakaraNamdvitIya-prakaraNamtRtIya-prakaraNam-- caturtha-prakaraNam -- pazcama-prakaraNam-- SaSTha-prakaraNam-. saptama-prakaraNam-- prabodhanam / pUrvasevA / aSTAnayogaH / kaSAya-jayaH / dhyaansaamgrii| dhyAna siddhiH / yogshrennii| antima udgAraH / aema-prakaraNA-- Aho! Shrutgyanam

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prakaraNam-1 prabodhanam (zloka saMkhyA 112) adhyAtma pIyUSamanakSagamyaM pItvA kaNehatya viSa nijamnuH / anAdikarmapracayAtmakaM ye vidhA pravande paramAtmanastAn / / 1 / / 1 jemaNe adhyAmarUpa atIndriya amRtanuM paripUrNa pAna karI anAdikasamUharUpa viSane haNI nAMkhyuM che te parama AtmAone manasA, vAcA, mA pahana 2 e. 1. My three-fold (i. e. with thougbt, word and act ) salutation to the Highest Souls who having drunk deep of the neotar of Adhyatina which is imperceptible to the feases, overcame the poison of Karma acoumulating from time without beginning. hataM hahA ! zAstravizAradatvamanarthahetuzca vacaHpaTutvam / vijJAnavettRtvamapArthakaM ca nAsvAdito'dhyAtma-sudhArasazcet // 2 // 2 je adhyAtma-suSAnuM rasAsvAdana karAya nahi, te sakheda kahevuM joIe ke, game teTaluM zAstrapAMDitya paNa haNAyeluM gaNAya ane vANakozala anarthakArI bane tathA vijJAna vidyAnI vizAradatA nirarthaka jAya. The original English translation ch this work by the late learned Motichand Jbavercband Mehta, Bhavnagar, das b'en in subsequeut editions revised according as subsequent alterations and additions of the Sanskrita Shlokas necessitated. Aho! Shrutgyanam

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312 adhyAtmatavAlokaH 2. Erudition in scriptures is of no avail, tloquence proves barnful and proficiercy in physical sciences come to naught, if the spiritual ambrosia be not tacted, jJAnasya bhaktestapataH kriyAyAH prayojanaM khalvidamekameva / / cetaHsamAdhI sati karmalepavizodhanAdAtmaguNaprakAzaH // 3 // 3 jJAna, bhakti, tapa ane kriyAnuM A eka ja prayajana che ke, cittanI samAdhinA mArge kamalepanuM ucchedana karavuM ane ema karIne AtmaguNene prakAzita karavA. 3. Indeed, the sole objact of knowledge, devotion, austeri. tits and religious ritep, is the illumination of the soul by the removal of all the internal ine purities with the calmness of mind brought abcut with the aid of concentration of mind on the real nature of the Sjui. dhyAnaM ca maunaM ca tapaH kriyA ca nAdhyAtmamArgAbhimukhImaveccet / na tarhi kalyANaniyandhanaM syAd yuktA hi lakSyAbhimukhI pravRttiH // 4 // 4 dhyAna, mauna tapa, kriyA e badhuM adhyAtmamAganI sanmukha na hoya te kalyANasAdhaka na bane, lakSyasammukha ja pravRtti pariNAmakAraka bane. 4. Meditation, silenge, uusterities and sacred ceremonies, if not practised with a view to eelf-realization, will not be produ. ctive of spiritual good. Those activities are only effectual that are directed towards [ the attainment of ] the gol. dIpaM payodhau phalinaM marau ca dIpaM nizAyAM zikhinaM hime ca / phAle karAle lamate dugapamadhyAtma-tattvaM bahubhAgadheyaH // 5 // . Ano! Shrutgyanam

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prathama-prakaraNam 323 5 samudramAM dvIpa, marumamimAM vRkSa, rAtrimAM dIpaka ane himatumAM agnine vega, tema, karAla kalikAlamAM adhyAtmane vega durlabha che. mahAna bhAgyavAna ja e durlabha tatvane prApta kare che. 5. In this very formidale Kaliyuga, it is a rare and for. tunate being alone that attains Adhyatm difficult of attainment, which is like an island in ocean, a fruit-bearing treo ini a desert, # lamp durivg night or a hearth in winter. jarA jarAyA maraNaM ca mRtyoH sarvAmayAnAmapi rAjayakSmA / janmadrubIjAgniranantavidyAnidAnamadhyAtma-mahodayazrIH // 6 // 6 mahodayA adhyAtma-vibhUti e jarAne mAthe jarA che, mRtyunuM mota che ane sarva rego para kSaya-pa ta che. e janma-maraNanA cakarUpa vRkSanA mULamAM Aga che ane ananta vidyAnuM udgamasthAna che. 6. The resplendent spiritual grandeur is vanquisher of old age, annihilator of death, consumer of all diseases, oonfiagration to the seed of the tree of birth and death, and the cause of perfect knowledge. te'pi pracaNDA madanasya vANAzchidrAkulaM yaH kriyate tapo'pi / adhyAtmavApihite tu citte niHsaMzayaM kuNThitatAM vrajanti // 7 // 7 kAmadevanAM te pracaMDa bANa paNu-jeo tapane paNa chidrAkula karI mUke che--adhyAtmarUpa bazvarathI DhaMkAyelA citta AgaLa kharekhara buThAM paDI jAya che. 7. Before the neverfailing shafts of Cupid, even austerities are rendered vulnerable; but surely they ( i, e. the shafts ) prove blunt, take no effect on mind armoured with Adhyatma. Aho 1 Shrutgyanam

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214 adhyAramatavAlokaH adhyAtmadhArAdharasabhipAte manomarI puSyati yogabIjam / puNyAkurA nirbharamullAnita sarvatra zAntiH pratarItarIti // 8 // 8 manarUpa marudezamAM adhyAtma jaladhara varasata bIja purNa thAya che, puNyAM kuro adhikAdhika ulasita thAya che ane sarvatra khUba zAMti prasare che. 8. With the pouring down of the shower of Adliyatma the seed of Yog* takes rout in the barren mind, sprouts of merit shoot forth in aburdance and Everywhere quietude reigns. (Yoga utans concentration of this suind os tine loal Baturs of the Sun) adhyAtma bhAnau pratarapratApe manonA- paribhAsamAne / tamAM? zuta mo-g, vAya-kAraka gharanIdhyate | il 9 manarUpa nagarImAM praNa tA tA para be adhyAtmarUpa sUrya tapatAM timira kema rahe? bhega-paMka te sukAI jAya ane kapAyarUpa ene tyAMthI bhAgavuM paDe. 9. When the sun of spiritu:) ligtit shines resplendent in ibe city of mine, low on ther: b3 any room for the darkness of ignorance? The mire of desires dries up and the thieves of moral uncleanlineas flee away. AnandapUNA ca sudhA samAdhi vitanyate'dhyAtma-sudhAkarAya / spRhA yadIye hRdi nAvirAsIta pazurnUrUpeNa sa moghajanmA // 10 // 10 Ananda pUrNa mAdhirUpa sudhI prasarAvatA evA adhyAtma-sudhAkaranI spRhA jenA hadayamAM jAgarita nathI thaI, te nisTAra-nirarthaka jamadhArI mANasa mANasanA AkAramAM pazu che. 10. The person with no yearning for the spiritual moon. Aho! Shrutgyanam

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prathama-prakaraNam light diffusing the nectar of blissful concentration or tranquillity, is like a beaat in human form and be lives a fruitless life. adhyAtma--zastraM bahate kharaM yo bhaved bhayaM tasya kutatrilokyAm ? Atmasvatantro vimalAtmatenAH so'nanta zAntyA viharatyavanyAm // 11 // 11 jeNe prakhara adhyAtma-zAstrane yathAvat dhAraNa karyuM che, tene traNa jagamAM kene bhaya hoya? e Ama-svataMtra nirmala-tejasvI AtmA ananta zAnti anubhavate vihare che. 11. Fearless treads, in the three worlds, the man who wields the very sharp weapon of Spiritual Light. He, with his soul, independent of everything else and shining with pure spiritual lustre, always remains enjoying infinite peace. vidhAya pApAnyatibhISaNAni ye'nantaduHkhAtithayo babhUvuH / etAdRzAnapyudadIdharad yat kiM yo'dhyAtma--gAyanaM tat ? // 12 // 12 mahAbhayaMkara pApi karI jeo anata duHkhanA atithi banelA, evAone paNa jeNe udvaryA che e adhyAtma-rasAyana kema varNavyuM jAya? 12. Words fail to adequately appraise the elixir of Spiritual Light which emancipated even those wretched buinga who, by the perpetration of monstrous sins, brought oa theulselves colless miseries, AtmasvarUpasthitacittavRttarbhavaprapazceSu taTasthadRSTeH / adhyAtmarAjezvarasuprasAde kA nyUnatA sidviSu labdhiSu syAt ? / / 13 // 13 jenI cittavRtti AtmAnA zuddha svarUpamAM ramatI rahe che ane jenI dRSTa bhavaprapaMcamAM taTaratha che evA mahAn AtmAne adhyA-rAjezvaranA vipula prasAdathI siddhio ane lati zI kamI hoya ? Aho! Shrutgyanam

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adhyAtmatastrAlokaH 13. With the supreme sovereiga Lord ITA favourably inclined, what Siddhis and Labdbis are not within the reach of One whose mind is concentrated on the real nature of the soul and who is disinterested in or indifferent to worldly phenomena. karmeritaM sarvajagatprapaJcaM vidan paraM sAmyamupAjaganvAn / tiraskRto vA nitarAM stuto vA nAdhyAtmavid ruSyati modate ca // 14 // 14 je akhila vizvaprapaMcane karmaprerita samajI parama samabhAvanI dazAne prApta thayela che evo adhyAtmavid game teTalo tiraskRta ke sammAnita thatAM ruSa ke tuSTa thatuM nathI. 14. He, who has attained high equanimity of mind, kaow. ing that all the worldly phenomena are brought into existence by Karmio forces, is neither delighted nor displeased, whether exceediogly eulogized or censured. AtmAsti karmAsti paro bhavo'sti mokSo'sti tatsAdhakaheturasti / ityevamantaHkaraNe vidheyA sampaka pratItiH suvicaarnnaabhiH|| 15 // 15 AtmA che, kama che, punarjanma che, mekSa che ane tene (mekSa) sAdhanamArga che e prakAranI samyaka pratIti antaHkaraNamAM samyavicAra-pUrvaka thavI joIe, 15. After careful and thorough deliberation, one should have in one's mind firm conviction in the existence of soul, Karma, Teith and Salvation and the means and ways leading to it ( Salvation ). (Karma is a variety of matter obscuring the real qualities of the Soul. ) Ahol Shrutgyanam

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mr'msngkaamu arvAgdRzAM naiva parokSabhAvAH pratyakSadhIgocaratAM labhante / atIndriyajJAnyupadezatastAna santo yathArtha pratiyanti kintu // 16 // 16 chadmasthA( apUrNa arthAt AvaravALA AtmAo)ne atyanta parAkSa ta pratyakSa-gocara na thAya, chatAM te sujJa sajajano atIndriyajJAnI mahAna AtmAonA upadezanA AdhAra para te tattvonI yathArtha pratIti karI zake che. 16. To persons who are devoid of Perfect Knowledge, on account of their being under the influence of obscuring Karnas, super-ger sual objects are not visible with their physical eyes, but they can at least have convictioa in their mind, of those objects with the help of the advice of those that are endowed with superphysical knowledge, provided they (the former ) are intelligent and righteous. zuddhAtmatattvaM pravidhAya lakSyamamUDhadRSTyA kriyate yadeva / adhyAtmamAhurmunipuGgavAstad, cihna prabuddhAtmana etadasti // 17 // 17 zuddha Atmatatvane lakSya karI amUDha daSTithI je (zubha cintana ke zubha pravRtti) karAya tene munipuMgave "adhyAtma" kahe che. prabuddha AtmAnuM A sakSa cha. 17. The lordly gages define Adhyatma As everything that is done rightly keeping in view the unsullied nature of soul, It is the very characteristic of the enlightened state. (Adhyatma meens realising the einbozied soul intrinsically identioal with the Supreme eing.) kalyANabhUtaM kimapIha tavaM mano mama protsahate pravaktum / yadIcchathA'dhyAtmanagAdhirohaM nibodhatedaM hRdayena sujnyaaH| // 18 // AholShrutgyanam

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228 adhyAtmatatvAlokaH 18 ahIM kalyANabhUta kaIka vaktavya kahevAne mAruM mana utsAhita thAya che. sajajane ! je adhyAtma 5ta para AraNa karavA cAhatA he te A upadeza karAtuM jJAna eka manathI sAMbhaLe ! 18. Here I am eager to say something auspicious. Listen, O wide ones! to it with an attentivo mind, if you desire to reach the highest summit of Adhyatma, puNyaprabhAvAnmahato viziSTa sampadyate mAnuSajanmayogaH / tat sArthakatvaM sujanA nayanti sajjJAnataH svaM caritaM vizodhya // 19 // 19 mahAna puNyaprabhAve viziSTa manuSyajanma prApta thAya che. sajajano samyaga jJAna dvArA pitAnA cAritranuM zodhana karI e mahAt janmane saphaLa banAve che. 19. The good birth as a human being, is the result of the great influence of meritorions dseds. The wise turn their life to advantage by the purification of their own conduct with the help of right knowledge. prAptAnyanantAni vapUMSyanena jIvena mohAvaraNAvRtena / mohasya sattve khalu dehayogo dehe ca labdhe punareva duHkham // 20 / / 20 mahAvaNathI AvRta evA A jIve ananta zarIra dhAraNa karyA che. mohanI hayAtImAM dehane vega nizcita ja che, ane dehanA yoge dukha paNa eTaluM ja nizcita che. 20. The phenomenal gcui being overpowered by ignorance ont infatuation, took innumerab'e birihx; infatuation certainly brings on the shackles of bodies, and bodies are in variably entwined with ailineats. Ahol Shrutgyanam

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prathama prama zarIriNAM janma-jarA-mRtInAM duHkhAni zAstrAnubhavA vadanti / rogAdijAtAni punarbahUni bhayaGkare'smin bhavavArirAzau // 21 // 21 prANInAM zAstraNita ane anubhavasaddha janma-jarA-maraNanAM duHkhA ane e sivAya Adhi, vyAdhi, upAdhi, zAka-santApanAM khIjA duHkhe bhava samudramAM ghaNAM che. 319 21. In this dreadful ocean of worilly existenel, there exist innumerable ailments as described in scriptures aud as experienced by us. There are the ailments of birth, old age and death of living beings, is also of diseas, anxiety, adverse condition, 8rrow and the like. dehAntarAnAgamanAya tasmAd, mohaM nihantuM sudhiyo yatante / moho hi saMsAra - mahAlayasya stambhaH samastAsukhavRkSatrIjam // 22 // 22 mATe phrI zarIrayeLa na thavA devA mATe sujJa jana meAhune haNavAnA prayatna kare che. kemake mehu ja sa'sAra-mahAlayanA staMbha che. ane samagra duHkhavRkSAnuM bIja che. 22. Consequant!y to pr vent the recurrence of birth, the wise try to destroy illugory attachmeat; because it [only] is the seed of all trees of sufferings and the main prop of the gigPage #383
320 adhyAtmatatvakokaH 23. Delusion is the source of all vices; the destruction of the former leaves no scope for the advent of the latter. This is the secret of the teaching of Spiritual Knowledge, which the wise always carry in their mind. zarIramevAtmatayA vidanto vidanti naitat khalu 'ko'hamasmi' ? idaM jagad vismRtavat svameva svasmin bhramaH sphUrjati kIdRzo'yam ! ||24|| 24 zarIrane jee AtmA samaje che, tee nathI samajatA ke ' huM keNu chaM ? ' A bhagat potAne bhUsI gayuM che. potAne ghotAne (ghotAne viSe 4) A keve! bhrama ! 21. Those who identify their bodies with their souls, do not properly understand their real nature; they are unable to give a correct reply to the question "Who am I?" This world has forgotten its own self. Oh! what a strange and bewildering delusion of one, as regards one's own self !! bhrAmya zarIrI bhavacakravAle bhuGkte sma bhogAn bahuzaH prabhUtAn / tathApyanAsAditavAn sa tRptiM tRptyai nRbhogeSu viceSTate'tra // 25 // 25 lava-cakramAM bhramaNa karatA dehadhArIe sa'sAranA aneka jAtanA bhAge ghaNI vAra bhegavyA che, chatAM tRpta na thaye, ane have manuSyanA lAgeAmAM tRpta thavA mathe che ! 25. The phenomenal soul wandering in the cycle of births and deaths, has enjoyed many times various kinds of worldly pleasures; still, it not being content with them is now feverishly hankering after human enjoyments. riktIkRte'pyambunidhau nipIya tRpA yadIyopazamaM na yAtA | luNAprabhAgasthitatoyavipAnena tRptiM kimasau labheta ? // 26 // Aho! Shrutgyanam

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prathama-prakaraNam 321 26 samudrane pIne khAlI karavA chatAM jenI tRSA zAnta na thaI, te, tRNanA agrabhAga para rahelA jalanduinA pAnathI zuM tRpti meLavI zakaze? 26. When a man's thirst has not been quenched, even though he has dryok aud exhausted th, whole ocean, can he ever be satisfied with a drop of water standing on the top of a blade of grass ? pAraM svayambhUramaNAmburAzeH samaznuvAnAH sumahaujaso'pi / apAratRSNAmbudhilaGghanAya nahi prayAsaM prabhavanti kartum // 27 // 27 svayambharamaNa" samudrane pAra pAmavAnI zakti dharAvanArA bahu meTA zaktizAlIe paNa apAra tRSNa-sAgarane oLaMgavAno prayAsa karavA samartha nathI thatA. 27. Even those gifted with indomitable energy and possessing the ability to crosd over the great ocean called "Svayambhu. ramana', are not able even to make an attempt to cross the unfathomable ocean of desires. akhaNDabhUmaNDalazAsakatvaM na durlabhaM durlabhametadeva / tRSNAnirAsopagatAvakAza santoSa-ratnaM paramaprabhAvam // 28 // 28 akhaMDa bhUmaMDalanA zAsaka banavuM e eTaluM durlabha nathI, jeTaluM durlabha che paramaprabhAvazAlI " sanateSa" ratna. enI prApti tRSNAne dUra karIe tyAre thAya. 28. The sovereignty of the whole world is not unattainable; but the only thing difficult of attainment is the lustrous jewel of contentment which finds scope only after the cessation of all Ahol Shrutgyanam

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312 adhyAtmatatvAlokaH desires. ( The sovereignty of the world is not so very difficult as is the virtue of contentment. ) na tat sukhaM vibhrati prabhujo'pi na tat sukhaM svargasado na candrAH / yasmina sukhe tuSTamanaHprabhUte vivekino nirgamayanti kAla // 29 // 29te sukha rojAone nathI, ane te sukha devatAo tathA Indrone paNa nathI, ke je AtmasantoSajanita sukhamAM vivekI loke kAla-nigamana kare che. 29. The wise piss their time in the happiness derived from contentment. This sort of happiness is superior to that enjoyed by even kings, gods and Indras. kAmodbhavaM zarma yadasti loke divyaM ca devAlayasaGgata yat / tRSNAkSayodbhUtasukhazriyo'gre khadyotavad bhAnumatastadalpam // 30 // 30 lokamAM je vaizvika sukha che ane svarganuM je devatAI vaiSayika sukha che, te tRSNAkSayajanita sukhanI AgaLa, sUrya AgaLa AgIyAnA sarakhuM tuccha che. 30. The happiness arising from sense-pleasures in this world B8 also happiness derived from heavenly enjoyments in the heavens are decidedly much inferior to that derived from the total cessation of desires, just as the light of a fire-fly to that of the sun. ihAsti ko nAma vidhAya satra mamatvabhAvaM sukhamApnuyAma ? sarve'pi mohAvaraNAvRtAzca karotu khalvAtmahitaM kutaH kaH ? // 31 // 31 saMsAramAM evuM ke che ke jenA para mamatva karI sukha pAmIe? badhA mahAvaraNanAM banthanathI baddha che. koNa konI pAsethI mAhitI sAdhI zake? Aho! Shrutgyanam

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kavara kahaLadU - 31. Is there anyone in this world with whom we can iden. tily and associate ourselves and can thus make ourselves happy ? All being under the potent influence of illusion (1), who can, with association with whom, achieve his spiritual good ? sarve ca tRSNAnalatApataptAH zaknoti kasyArpayituM zamaM kA ? kriyeta sambandhavidhizca kena ? na tasya hi kvApi phalAvahatvam // 32 // 32 badhA tRSNAgninA tApamAM baLI rahyA che. ke kene zAnti ApI zake? sambandha paNa kyAM kare? kemake vAstavika rIte saphala thAya e sambandha kayAM sAMpaDe? 32. All being scorched by the fire of desires, who is capable of giving peace to others ? With whom are we to associate when suoh association is incapable of any fruitful result ? (i. e. when there is no possibility of an association such as would lead to really good reenlt ? ) sarve parAdhInatayaiva santi kA kaM svatantraM kSamate vidhAtum ? svayaM daridro hi paraM vidhAtumADhyaM kathaGkAramalambhaviSNuH 1 // 33 // 33 badhA parAdhIna che. keNa kene svatantra banAvI zake? pote ja daridra heya, te bIjAne kevI rIte samRddha banAvI zake ? 33. None being master of himself, who can then liberate others? How can one, himself poverty.striken, make others rich? so janaH svArthanimagnacetAH svArthazva smbndhvidhaandkssaa| prema-pradIpasya sa eva tailaM svArthe samApte khalu kaH kimIya 1 // 34 // 34 badhA pitAnA svArthamAM mazagUla che. svArtha ja sambandhane sarjanahAra che. e ja premarUpa dIpakanuM tevA chesvArtha khatama thaze ke pachI keNa kene? Aho! Shrutgyanam

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324 sArI : 34. Sell-interest governs all minde; it is a potent factor in bringing about friendly relations. It alone feeds love, 88'oil does light. When once the interest ceases, the bond of usion gurely breake. yasyAsti vittaM pracuraM tadIyA vinamrarUpeNa bhavanti sarve / dAridrya Apte tu sahodaro'pi premI vayasyo'pi parAGmukhaH syAt // 35 // 35 jenI pAse pracura na haya, badhA namratApUrvaka tenA anugAmI bane che, badhA tenI sAthe mAnabharyo vahAra rAkhe che; paNa e ja mANasa daddhi dazAne prApta thatAM ene snehI sahedara paNa ane premI mitra paNuM enAthI para humukha thaI jAya che, 35. All persons become servile followers, importunately soli. citing favours of him who is the possessor of immense wealtb. But when he is reduced to poverty, even his own brother or even an affectionate friend is loath to look at bim. piteti mAteti sahodareti mitreti karmasphuraNopajAtam / avAstavaM khalvapi mandamedhAH sambandhamAtmIyatayA pravetti // 36 // 36 pitA, mAtA, sahadara, mitra e badhe sambandha kamasaMskAranA virakuraNa para racAyeluM che. atae te avAstavika che, chatAM mandImati e sambandhane AtmAne pAramArthika sabandha samaje che, 36. Tho relations of father, mother, brother and sister ) and friend rise from the working of Karma; but the ignorant con. sider auch relationsbips, though unreal, as connected with Soul. na ko'pi kasyApi jagatyazeSe pRthaiva mohAd vyathate jano'yam / adhyAtmadRSTyA paricintayeJcenissArametanikhilaM pratIyAt // 37 // Aho! Shrugyanam

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prathama-prakaraNam 37 vastutaH jagatamAM kaI keInuM nathI. prANI phegaTa mehathI pIDAya che. adhyAtmadaSTithI vicAra karAya te A saghaLuM nisTAra jaNAya. 37. In the whole phenomenal world, nobody stands in per. manent relationship with another. La vain does this world trou ble itself painfully out of illusory attachment. If one judges from the standpoint of spiritual wisdom, one would be convincad of the unsubstantiality of all objects. mahAlayArAmasulocanAdi yad bAghadRSTyA paridRzyamAnam / bhaved vimohAya tadeva vastu vairAgyalakSya punarAtmadRSTayA // 38 // 38 mahela, bAga ane ramaNa vagere je bAhA dRSTithI jotAM meha UpajAve che, te ja annadraSTithI jotA vairAgyajanaka bane che, 38. Palatial buildings. gardens ( pleasure-grounds ), beautiful-eyed ladies, etc., if viewed from the phenomenal standpoint, fetter the mind; but the game things viewed from the spiritual standpoint, bring on glorified disattachment. duHkhaM vinA kiJcana dRzyate na sukhaM vicitre'tra bhavatrapaJce / tathApyaho ! vaiSayika prasaGgaM sukhasvarUpaM bhavino vidanti // 39 // 39 vicitra bhavaprapaMcamAM (havAsanAnI duniyAmAM) duHkha vinA kaMI sukha dekhAtuM nathI, chatAM prANI (mahAdhIna hovAthI ) viSayaprasaMgane sukhasvarUpa "samaje che. 39. In this phenomenal worldly expanse nothing but miger ry is to be seen, not an iota of happiness; yet deluded persons look upon amorous pleasures as constituting bappiness." ** Aho ! Shrugyanam

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adhyAtmatavAlokaH marIcikAM vAritayA vilokya mRgo yathA dhAvati bhUrikRSNaH / bhogAn sukhatvena tathA viditvA dhAvantyaho! tAn prati dehbhaajH||40|| 40 bahu tRSita mRga jhAMjhavAne paNa samajI te tarapha doDa lagAve che, tema prANI kAmane sukha samajI te tarapha deDe che. 40. A8 & very thirsty deer runs after mirage, deluded by the illusion of water; 80 this creature, taking worldly pleasurea to be real happiness, runs after them. kastUrikAsaurabhalubdhacetA mRgo yathA dhAvati tannimittam / na vetti tu svodaravartinI tAM prANI tathA saukhyakRte sukhAtmA // 4 // 41 kasturInI sugandha para lukhya thayuM che citta jenuM e mRga karaturI nimitte doDAdoDa kare che, paNa nathI jANatA ke e vastu enA udaramAM ja vidyamAna che; tema prANu sukha mATe Amatema phAMphAM mAre che, paNa nathI jANatA ke ene AtmA pote ja sukhamaya-AnajarUpa che. 41. Just as a deer, being strongly attracted by the fragraace of musk, wanders here and there for its acquisition, not knowing that it exists only in his own navel; in the same way a stupid person makes ineffectual exertions for happiness here and there, not knowing tbat his soul itself is full of bliss. prabhAtakAle dinamadhyakAle sAyaM ca kAle khalu vaisadRzyam / vilokyate vizvapadArthasAthai kvArthe vayaM vizvasimo vicAryam ? // 42 // 42 prabhAtakAlamAM, madhyAhnakAlamAM ane sAyaMkAlamAM vastuonA visadaza pariNAma (citra-vicitra pheraphAra ke spaSTa dekhAyA kare che. AvA svarUpanA saMsAramAM AsthA karavAnuM sthAna kayAM? Ahol Shrutgyanam

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maMca-prama 327 48. In the morning, at noon and in the evening all objeets of the world are seen undergoing changes. What then can be the object of our trust? Here are a sarvaH saMsAravAse vasatAM janAnAm | eSa svabhAvasiddhaM paramArtharUpaM cidrUpasambandhamupekSase ki 1 // 43 // 43 sa'sAravAsamAM vasatA prANIonA A tamAma sambandha aupAdhika [ bAhya upadhithI sajA'ye ] che. khare sambandha je svabhAvasiddha chete caitanyasvarUpa samanya che, tenI upekSA kema kare che? 43. All these [phenomenal ] relationships of living beings are due to causes foreign to the real nature of the'r soul. Why do you, then, disregard the real and natural relationship based upon the Knowledge of Soul? nArI kimayA tanayaH kimIyo mitra kimIyaM pitarau kimIyau ? gantavyamekAkina eva hItaH puNyaM ca pApaM ca paraM saha syAt // 44 // 44 adhyAtmaSTie ( tAttvika ane zAzvata sarcALanI dRSTie ) vicArIe te| zrI kenI ? putra kene mitra ke ne ? mAbApa kAnAM ? ahIMthI ekalAe ja javAnuM che, sAthe AvavAmAM phakta puNya ne pApa ja. 44, Whose is the wife, whose the son, whose the friend and Lose the parents? At the time of departing from here, Oh man you have to go alone unaccompanied by anyone except your merit and demerit. (The relations with wife, son, frien} and parents are merely temporary and not pranent, and should be viewei as such, ) Aho! Shrutgyanam

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118 adhyAtmatavAlokaH gireguhAyAM jaladhezca madhye pAtAlabhUmau tridazAlaye vaa| kvApyetu mRtyostu bhavena guptaH sa bhUrbhuvaHsvastritayaM hi zAstA // 45 // 45 giri-guhAmAM, samudranA madhya pradezamAM, pAtALamAM yA devalekamAM kacaMya paNa prANI cAlyA jAya kayAMya paNa saMtAI jAya, paNa mRtyuthI chAne rahI zakato nathI, mRtyuthI bacI zakato nathI. kAraNa ke svarga, maryAM ane pAtALa e traNe lokone e zAsanakartA che. 45. Wherever one may go either to the interior of the ocesn, or to the caverns in mountains, or to the Dether-worlds or to the abode of gode, he will not remain concealed from the god of death, because he (the latter ) controls and rules all the three worlds. uddaNDadordaNDabalavyapAstajagadvalA duHsahatejaugrAH / prazAsati sma kSitimaNDalaM ye te'pi prayAtAH khalu riktahastAH // 46 // 46 jemanuM udaMDa deDa-bala jagatanA baLane parAsa karavAmAM samartha hatuM evA pRthvIzAsaka ugra temUti rAjA-mahArAjAo paNa Akhare khAlI hAthe ja cAlatA thayA 46. Even the sovereigo kings who dissipated the forces of tbe world by the might of their terrible staff-like arme, who were endowed with awe-inspiriog lustre and who once supremely ruled the terrestrial globe, left this world indeed with empty hands. jegIyate smendumayUkhazubhraM yazo yadIyaM pRthivItale'smin / mahAbhujArate'pi hatA yamena vyAdAya vaktraM sahasA prasuptAH // 47 // Aho! Shrutgyanam

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prathama-prakaraNam 47 jemane candarami-dhavala yazavAda A bhU-pITha para khUba gavAto hato evA mahAbAhu narapatie paNa kALane karAla prahAra paDatAM ekadama meTuM phADatA jamIna para lAMba thayA. 17. Even the paramouat kings whose glory, bright like the ray of the moon, was loudly trumpeted on this earth, were struck by the god of death, and lay prostrate on the ground with their distorted faces. mahAlayo'yaM dhanakoza eSa imAH sumukhyaH parivAra eSaH / dhyAyanniti syAnmanu naH praphullo dRzostu sammIlitayorna kiJcit // 48 // 48, A mahAlaya che, A dhanabhaMDAra che, A ramaNIo che, A parivAra che ema vicAro (ema potAnI sampattinuM cintana karate) mANasa pitAnA manamAM khuza thAya che, paNa AMkha miMcAI ke pachI kaMI che? 48. Man b:cones plated with the thought of being in the possession of his palace, treagure, beauties and retinue; but once the eyes are closed, they are no more. (They do not exist 80 far as the decea ed is concerne ) atyanta-bhIma maraNe samete prabhUtakaSTArjitamapyanalpam / artha tathA deha-gRhAdi muktvA dharmo hi bhAvI gamana sahAyaH // 49 // 49. motanA bhayaMkara vakhate jyAre mANasa bahukopArjita dravya ane ghara vagere tathA zarIrane mukI vidAya thAya che tyAre kevala dharma ja (je ArAI hoya to) tene sahAyabhUta thAya che, Aho ! Shrugyanam

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adhyAtmatatvAlokaH 49. At the horrible time of death, when, leaving hard-earned wealth, body and Louses etc., one departs from here, Dharma (merit) alone, accompanies and becomes helpful in the future journey. 330 anena dena kariSyase yat puNyaM tadanyaM bhavamedhyataste / sukhAvahaM bhAvi samarthazakti svavargatastvekatamo'pi naiva // 50 // 50. A zarIrathI je puNya kamA~ karIza, te samaya ktivALu hAi paraleAkamAM jaIza tyAM tane sukhadAyaka thaze; paraMtu kuTu Mba-parivAramAMthI ke i sahAyaka thavAnuM nathI. 50. Whatever good de de you ferform here, the powerful merit acquired therefrom will alone accompany you to the next world and be giving happiness to you there; but none of your fau ily or other relations will then be of any use or help to you. vinazvaraM vizvamasArametaj jJAtvA sthirIkRtya manaH svakIyam / vicArayAntaHkaraNe yathAvat kalyANa- saMsAdhanamAtmanaH kA ? // 51 // 51, A badhu` vinazvara ane asAra samajI, ane peAtAnA manane sthira karI ataHkaraNamAM kharAkhara vicAra kara ke AtmAnuM sAcu kalyANa zemAM che. 51. Ponder deeply upon what the spiritual good consists in, knowing the whole phenomenal world to be unsubstantial as well as perishable, and abandoning the ticklences of mind. asti trilokyAmapi kaH zaraNyo jIvasya nAnAvidhaduHkhabhAjaH ? dharmaH zaraNyo'pi na sevyate ced duHkhAnuGgasya kutaH kSayaH syAt 1 // 52 // Aho! Shrutgyanam

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prathama-prakaraNam para. nAnAvidha duothI pIDAtA jIvane traNa lokamAM kaI zaraNa che? zaraNa levAyegya dharma che te paNa je na ArASAya te duHkhane nAza kema sadhAya ? 52. There is none who can afford refuge, in the three wo r!de, to an embodied soul exposed to various miseries. Dharma is the sola refoga, and if that be pot resorted to, nothing else can relieys him of his distress. saMsAradAvAnaladAhatapta AtmaiSa dharmopavanaM zrayeccet / duHkhopalabdhirna bhavet tadA'sya kIdRk tamo bhAsvati bhAsamAne 1 // 53 // 53. saMsAra-dAvAnaLanI javALAmAM baLate AtmA je dharmanA bagIcAno Azraya le te tene duHkha bhegavavAnuM na rahe, tenA saghaLA santApa za'nta thaI jAya jyAM sUrya tapato hoya tyAM alpakAra ke ! 53. There is no scope for ailments, when the embodied soul scorched by the confligration of the worldly existence, ri. gor!! to the pleasure-garden of Dhrama ( religious duties or meritorious deeds ). How can there be darkness when the sun shines ? mAteva puSNAti piteva pAti bhrAteva ca snihyati mitravaJca / prINAti dharmaH paripAlyamAno na sAmprataM tatra nirAdaratvam // 54 // 54. dharmanuM ArAdhana karanArane dharma mAtAnI jema piSaNa kare che, pitAnI jema rakSaNa kare che, ane bhrAtAnI jema sneha tathA mitranI jema prema kare che. mATe dharma tarapha anAdara dharAve ThIka nathI. 54, Dhrama ( religious duty ), if discharge prop`rly, r ars Ahol Shrutgyanam

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adhyAtmatavAlokaH the embodied soul like a mother, protects him like a father, loves him like a brother and consoles him like a friend; consequently it does not deserve to be disregarder svAsthyaM ca Rddhi pratibhAM ca kIrti labdhA sukhamyAnubhavaM karopi / yasya prabhAveNa tameva dharmamupekSase cena karoSi sAdhu // 55 // 55. svAdhya, dhana, buddhi ane kItta e badhuM jene prabhAve meLavI sukhanI majhA bhogavI rahyo che, te ja dharma tarapha bedarakArI rAkhavI zuM 55. It is not proper if you disregard Dharma which has bestowed upon you health, wealth, intelligence and fame, and enabled you to enjoy happiesa accruing therefrom. iSyanta Amrasya phalAni cet tat saMrakSaNaM tasya vidheyameva / tathaiva dharmo'pyanupAlanIyaH sukhaiSiNA taddhi phalaM tadIyam // 56 // pa6 AMbAnAM phaLa(kerI) iSTa hoya te AMbAnuM rakSaNa karavuM joIe, tema, sukha prApta karavuM ya te dharmanuM pAlana karavuM joIe, kemake sukha e dharmanuM phaLa che. 56. If mangoes are desired, the mango tree must be reared; in the same way if happiness is to be attained, it is necessary to perform Dharma, because haptiness is the fruit of Dharma, wi hout the observance of which the forner is surely unattainable. na bIja-vApena vinA phalaM syAta sukhaM na dharmAcaraNaM vinA syAt / ataH sphuTaM nityasukhIvubhUSunirantaraM dharmaniSetrakaH syAt // 57 / / Ahoi Shrutgyanam

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333 KUKA p 57. zrIja vAvyA vagara krU ! na heA", tema, dhana! AcaraNa vinA sukha na hoya. A uparathI e spaSTa che ke, hamezAM sukhI rahevAnI IcchAvALAe nirantara dharma parAyaNa deva joie, 7. Fruit cannot be got if & see is not son; happiness cannot be obtained if Dharana is not performed. So, it is clear that he who wishes to be permanently happy should incessantly adhere to Dharma, sukhasya mUlaM khalu dharma evacchine ca mUle kA phalopalambhaH ? ArUDhazAkhAvinikRntanaM tad vihAya dharma sukhasevanaM yat / / 58 / / 58. sukhanuM mULa dhama che. mULa kapAtAM phalaprApti kevI ? dharmAMte haDazailIne ke avagaNIne sukha bhagavavu e kharekhara je zakhA para besavuM te ja zAkhAne kApavA arAbara che. 58. Dharna is the root f happiness. If the root he eut ok, you cannot reap the fruits. To be engrossed in mere sensepleasures without caring for Dharma, is in itself equivalent to lopping off the branch, on which you are sitting. vapuH paridhvaMsi vinazvarI zrIrmRtyuH punaH sannihitaH sadaiva / tasmAt pramAdaM parihAsa dharme samutaH syAt satataM sumedhAH / / 59 / / 19, zarIra nAzavanta che, lakamI vinazvara che, mRtyu sadA pAse ja che; mATe samastu mANase dhama sAdhanamAM pramada na karatAM satata udyata rahevuM ghaTe. o). Boly is euheneral, wealth is fiele, leath is ever threa Aho! Shrutgyanam

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adhyAtmatavAlIkA tening; tierefore a wise man should ab pdon sluggishness And should be devoted to Dharma, bhukSe vilAsaM vapuSaH sadaiva poSaM tathA'laGkaraNaM vidhAya / paraM na tasmai tvamihA''gato'si jAnIhi kartavyadizaM tvadIyAm // 6 // 60. zarIrane pANI ane zaNagArI hamezAM tuM vilAsI jIvanamAM marata rahe che, paNa te mATe tuM ahIM AvyA nathI. tArI kabadizA samaja! 60. You ever remain absorbed in the enjoymeat of sensepleasures by nourishing and embellishing your body; but you have not come here for that very purpose. Understand wherein your duty lies. bhuktAni bhojyAni surocakAni pItAni peyAni rasAmRtAni / yadA bahistAt kSipate zarIraM kIdRk tadA teSu virUpabhAvaH ! // 61 // 1. sundara rocaka be jana lIdhAM hoya ane addabhuta rasanAM pINAM pIdhAM hoya, paNa jayAre zarIra ene bahAra pheke che tyAre emAM kevI [135tA hAya che ! 61. Think about the foal transformations the objects undergo, wben they are thrown out of the body-the very objects which were once enjoyed as palatable dishes and extra-ordinarily Alipoured drinks. rasAyanaM sevatu sarvadApi bhuGktAM punaH pauSTika bhojanAni / tathApi no naGkhyati deha-kumbhe bhasmAvazeSIbhavanasvabhAvaH // 62 // Aho! Shrutgyanam

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vizat-kALA | dara hamezAM rasAyaNa seva ane piSTika bhajana kare, te paNa A deha-kuSNane je bhamavazeSa banavAne svabhAva che te maTavAne nathI. 62. Even though you may resort to medicinal compounds serving as elixir vitiu: and take tonicfoods: get the physical (jurlike ] fraue cas never be made to acquire immunity from destruction. (So, strengthening the body should not be made the 80!e purpose of life. ) rogaiH prapUrNa bhavinAM zarIramanta:sthiteSveSu jano madAndhaH / yadA bahiste prakaTIbhavanti dInAnanaH pazpati duHkhameva / / 63 // 63. dehadhArInuM zarIra rogathI bharapUra che. e roga andara hoya tyAM sudhI mA sa madAdha thaI phare che, paNa jyAre te (roge) bahAra Ave che tyAre mANasa bapaDe dIna banI jAya che ane sarvatra duHkha ja jue che. 63. The physical body of creatures is the repository of diseases. So long as they are hidden inside, oue moves about blinded by intoxication or passion. When once they become manifest, the wretched person with bis dejeoted lock, sees nothing else but misery everywhere. zarImohaM rijha retA-zudra vAra: satA viSe na deha zuddhau puruSArthasiddhizcitte tu zuddhe puruSArthasiddhiH // 64 // 64. zarIra-meha dura karI cittanI zuddhi mATe sadA prayatnazIla thavuM joIe. dehazuddhimAM puruSArtha-saddhi pUrNa thatI nathI, paNa puruSArthasiddhi pUrNa thavA mATe cittanI zuddhi parama ane pramukha Avazyaka che. Ahol Shrutgyanam

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dhyAmasarakAsToka 61. So disattach yourself from :undue partiality for boly and apply yourself unceasingiy to the purification of mind. The tuifiiment of wavly effort consists in the purification of mind, and is not confined to tbat of body alone. anyatra mokSAnnahi vAstavaM zaM dehazca tatsAdhanatA viti / asau mumukSozca zivopayogI bhaved bubhukSozca bhavopayogI / / 65 / / 65. mekSa sivAya anyatra vAstavika sukha nathI, ane deha mokSanuM (paNa) sAdhana che, mATe mumukSune e me-sAdhanamAM upayogI thAya che, paranta bubhu (bhegA bhilApI) eno saMsa 2 vardhanamAM upayoga kare che. 63. There is no real (permanent) happiness in any other condition except in the final Emancipation (an); and physical body is 80 instrument employed in the achieve went thereof. To a person desirous of Emancipation, this body is helpful in. facilitating his way to Moksha, while to a person merely desirous of worldly pleasures, it is helpful in perpetuating his Same ara [ the transmigratory cycle] yenaiva dehena vivekahInAH saMmAra-pIjaM paripoSayanti / tevA vikramA : haMsAra-vInaM vaziSathati da6. je zarIravaDe vivekahIna mANaso saMsAranA bIjane puSTa kare che, te ja zarIra vaDe vivekazAlI sajIne saMsAranA bIjane sukavI nAkhe che. 6%, The same boy which, zen, baraft of wisduin [ siguri. minating powers ) niliz: for nurishirg the need of Stobars birtbs and deaths 1, servos for the wise as an instrunent for drying and destroying it. Ahol Shrutgyanam

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prathama-prakaraNam miSTAnna bhogaM kurutaH samAnaM dvau mAnuSAvekatarastu tatra | badhnAti karmANi nihanti cAnyo mohe viveke ca vijRmbhamANe // 67 // 67, e mANasA samAna miSTAnna jamI rahyA che, temAM eka mAdbhavaza hAi jamatAM jamatAM kema bAMdhe che, jayAre bIje vivekadRSTinA yeAge ( AtmakalyANunA sASana tarIke zarIrane sAMbhALavAnI yALe heAvAthI ) kamane haNe che. 67. While two persons are enjoying the same sweet dish, one of them as a result of ignorance and infatuation, accumula. tes Karmas, while the other with his wisdom, destroys them. 337 [ One enjoys the dish for enjoyment's sake, while the other, to preserve the boy as an instrument for achieving spiritual bliss. ced dhAvato jIvavadho na jAto jAtaH punaH pazyata eva pAtaH / tathApi hiMsA - phalamAdimaM syAnmUDhe, dvitIye na dhRtopayoge / / 68 / / 68. kadAca koi doDatA mAsathI jIvavarAdhanA na thaI ane bIjA mahusathI kharAkhara joine cAlavA chatAM jIvavirAdhanA thai; chatAM hu'sAne dveSa pahelA upacegazUnya maNasane lAge, paNa bIjA upayAgasampanna mANasane na lAge, 68. Suppose that, in one case, no insect is killed while one is running inattentively or with his eyes shut, and that, in the other case, some insect is killed by another walking with pro per attention or with his eyes open. The former, on account of his carelessness only, incurs the sin of Hinsa (though no insect is killed ); while the latter, on socount of his attentiveness, incurs none (even though an insect is actually physically killed). santuSyati zyAmakamAtrato'pi jJAnI, tadanyo na dhanAdhito'pi / saptaparNAdivane'pi muktirmUDhasya, buddhasya gRhespi muktiH // 69 // Aho! Shrutgyanam

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18 jagyA batAvoH 69 jJAnI zAmA (eka jAtanuM dhAnya) tenAthI paNa santuSTa rahe che, tyAre ajJAnI dhananA dariyAthI paNa nathI dharAto. "saptapaNa" Adi vRkSeAvALA jaMgalamAM rahevA chatAM, e jaMgalamAM tapa tapavA chatAM ajJAnInI mukti thatI nathI, jyAre jJAnI gharamAM rahyo thako paNa mukta prApta karI zake che. 69. The er ligbtened one is fatisfied even with Shyarak: ( a kind of cheap food-grain ), while the ignorant one is not satiated even with ocean-ful of wealth. The infatuated one can not be liberated ( ven by residing, and practising austerities, in the forest of Saptaparna and other trees; while the seer, even risidling at home, can get Emancipation. azuddhamantaHkaraNaM bhramAya vizuddhamantaHkaraNaM zivAya / niryAtanaM mAnasa-kalmaSANAM sarvapakRSTA puruSArthabhUmiH / / 70 // 70. azuddha antaHkaraNa bhava-bhramaNa mATe che ane vizuddha antaHkaraNa kalyANa athavA mokSa mATe che. mananA melane kApavA e puruSArthanuM moTAmAM moTuM kSetra che, arthAta sahuthI moTA puruSArthanI darakAra manane mela kApavAmAM paDe che. 70. Mind if impuce, tends to Samsara, and that if unsullied, leads to spiritual bliss. In reality, the annihilatio oi mental impurities is the most ins portent subject for rauis efforts. rAga ca ropaM ca paratra kuna vRthA jano yApayati svajanma / sukhaM ca zAntiH paramArthavRtyA cittasya sAmyaM bhajato bhavetAm / / 71 // 71. mANasa bIjA para rAga ne roSa karate rahI pitAnI jindagIne vRthA gumAve che. cittanI samavRtti jeNe prApta karI che, tene ja sAcuM sukha ane vAstavi zAti prApta thAya che. Ahol Shrugyanam

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zaw w 71. A man of low intcllect spends his life in vain by cherishing feelings of undus love for, and hatred, against others. Really speaking, true happiness and real peage are secured by him wbo has acquired equanimity of wind, paronnatI kiM parikhidyase vaM parakSatau ki vahase pramodam ? spRzanti nAnyaM tava durvikalpAstvAmeva badhnanti tu karmapAzaiH // 72 // 72. bIjAnI unnatimAM tuM khinna thAya che ane bIjAnI hAnimAM khuza thAya che e zA mATe ? yAda rAkha ke tArA duSTa vikalpa bIjAne spazatA nathI, paNa UlaTuM, tane ja karmanA pAzamAM jakaDe che. 72. Why do you envy the rise of others ? Voy do you rejoice at their fall? Your evil thoughts do not affect any one alge, but on the contrary, they entrap you alone in the meshe, of Karna. duzcintanaM yat kriyate paratra pratidhvaniH svaM samupaiti tasya / AghAtato'nyatra vidhIyamAnAta pratyAhatiH svaM samupasthitA syAt // 73 / / 73. bIjAne mATe je buruM ciMtavAya che, tenI pratidhvani pitAnI ja upara paDe che. mANasa bIjA para AghAta kare che, paNa tenA pratyAghAta tene pitAne ja lAge che. 73. Evil thougats cherished against others redound on one's own self. Blow given to others bas a reaction against one's own body. " action and reaction are equil and opposite." Aho! Shrutyanam

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rU40 adhyAtmatavAlokaH jAgarti puNyaM prabalaM yadIyaM pravardhamAnodayabhAgadheyam / tamanyathAkartumalaM na ko'pi sUrye rajA-kSepaNato bhavet kim ? // 74 // 74. jenuM prabala puNaya jAgatuM che tenA vadhatA jatA bhAgyodayane anyathA karavA duniyAmAM koI samartha nathI. pachI IrSyA zA mATe ? ane sUrya tarapha dhULa pheMkavAthI zuM vaLe? 74. When one's mcrits fructify in full force, there is none to reverse the tide of one's inoreasing prosperity. What is to be achieved by throwing dust against the sun ? IyAniSTa vidadhat parasya svasyaiva hAni kayamAtanoSi ? nApi vairaM kuru duSprayatnairAdhehi vairiNyapi zAntimeva // 75 // 75. manamAM ISya rAkhI bIjAnuM aniSTa karate huM kharekhara pitAnuM ja aniSTa karI rahyo che. koInuM buruM karI koI sAthe vaira na bAMdha, vairI tarapha paNa zAMti rAkha. 75. Why do you harm yourself by doing harm to others cut of jealousy? Don't antagonize others by your wicked attem pts. Be tranquill even towarde those persons who bear hostility towards you. duHkhaM samutpAdayitA parasya svaduHkha-bIjAnyabhivAvapIti / parasya kartA kuzala-pravRttiM kSemaM svakIyaM vidadhAtyudarkam // 76 // 76. bIjAne duHkha ApanAra pitAne mATe bhAvI duHkhanAM bIja vAve che; ane bIjAnuM bhaluM karanAra pitAnuM bhAvI bhaluM banAve che sukhasampanna ane kilyANaparNa ghaDe che. Ahol Shrutgyanam

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prathama-prakaraNam 76. He who injures other", sows the seeds of his future misery: and he who is devoted to doing good to others, makes his fgtur?, good and blissful, dharmA mahAnasti paropakAraH parApakAro mahadasti pApam / vihAya dharma caraNaM ca pApe sudhAmanAdRtya viSasya pAnam / / 77 // 77. paropakAra e mahAna dharma che ane paropakAra e mahAna pApa che. dhamane cheDI pApa AcaravuM e amRta mUkI viSa pIvA jevuM che. 77. Veneficence towards others is, indeed, the great meritor rious or religious duty [ Dharma], while to do ill to others, is & great sin, Abandoning Dharma and committing sin is like diecarding nectar and drinking poison. abhyugmatizcAvanatizca yat syAt puNyasya pApasya ca jRmbhita tat / kSINe ca puNye'bhyudayo vyapaiti tanavare zarmaNi ko vimohaH 1 // 78 / / 78. duniyAmA 'yatI, ''tI' se puthya, pApI zyanA che. puzya khalAsa thatAM aspRdayane ata Ave che. pachI nAzavaH sukha para mehaze? 78. Rise and fall result from merit and demerit respectively. When the stock of merit is exhausted, the star of prosperity sets. Then, why are you fascinated by momentary worldly happiness? aizvaryamAlokya bhuzaM vicitraM citrIyase muhyasi vA kathaM tvam ? vinazvaraH karma-vipAka eSa pAtAya lubdhasya ca puNya-bhogaH // 79 // Aho! Shrutgyanam

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rakama adAratA 9. duniyAmAM vicitra prakAranAM ezvarya joI tuM kema tAjuba thAya che kema moha pAme che? samaja ke e, karmane nAzavanta vipAka che, ane puNya bhegavaTa bhega-lubdha prANIne adhogatimAM paTake che. 79. Why are you wonder-struck und fascinated on goeing prosperity in its various forms in this world ? It is uil tho momentary result of Karmas; and the enjoyment of worldly pleasures following the fructification of tuerit, degrades one who is passionate iy attach:d to them, indrAH surAzvakabhRto narendrA mahaujasaH zrIpatayaH surUpAH / sarve'pi karmaprabhavA bhavanti ko nazvare karma-phale vimohaH ? // 8 // 80. Indra, deve, cakravartI e, narendro ane mahAna vIre, dhanapatio tathA sundara rUpamUrtio e badhA karmathI sajAvavA che. pachI kanAM phaLa, je vinazvara che, emAM sujJane mehaze? 30. Indras, gods, kings, param unt rulers and those posse. Being prowess, prosperity and beauty are all so because of the rise of tbeir own Kurmag. Then, why should a wise man blind. Jy Hitach himself to the fruits of Kurma wbich are transityy and do not subsist long. sadA nirIkSeta nija caritraM zudi samAgacchati hIyate vA / hAni ca vRddhiM ca dhanasya pazyan mUDhaH svavRtte na dRzaM karoti ! // 81 // 81 hamezAM manuSya potAnA vatana upara dhyAna ApavuM joIe ke te suparatuM jAya che ke bagaDatuM jAya che. mANasa pitAnA dhananI hAni-vRddhi para dhyAna rAkhe che. paNa pitAnA cAritranI (vartananI) zI dazA che te tarapha dhyAna ApatuM nathI. kevI mUDhatA ! Ahol Shrugyanam

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E-dALanuM 81. One sbould always introspect and examine whether one gets purified or becor.es defiled. The ignorant persona mainly interested in acquisition and loss of wealtb, do not examine the trend which their character takes. karoSi dRSTi na guNe parasya doSAna grahItuM tu sadA'si sajjaH / yuktaM na te zukaravat purISe parasya doSa ramaNaM vidhAtum / / 82 // 82 bIjAnA guNa para tArI pti jatI nathI, paNa bIjAnA deze graha karavAmAM tuM hamezA tayAra rahe che. jema bhuMDane azucimAM majA paDe che. tema tane bIjAnA de mAM- bIjAnA doSone kheLavAmAM Ananda paDe che A sAruM kahevAya? 82. Without appreciating the sites of others, you are al Wys ready to fiod faults in them. You take delight in the faults of others just as a bog dues in fitb; but such a course of life it quite unbi coping. doSAnubaddhaH sakalo'pi loko nirdUSaNastvasti sa vItarAgaH / na kiM punaH pazyasi dahyamAnamaho ! svayoreva padoradhastAt ? // 83 // 83. doSayukta AkhuM jagata che. nirdoSa te eka mAtra vItarAga paramAtmA che. paNa tuM tArA pitAnA ja paga nIce baLatuM kema jato nathI? ( tAruM pitAnuM keTaluM sudhAravAnuM che e kema jeta nathI?) 83. No human being is ordinarily free from faults; only the Passicnless One is fanlik 88. So do not be blind to what is burning under prur own feet. Ahol Shrutgyanam

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rekara adhyAtmatAlokaH vRdhAnyacintAM kathamAtanoSi ? vRthAnyakArye kimupasthitaH syAH ? kiM dhUma-pujaM yatase grahItuM vikalpajAlaM manasi pratanvan 1 / / 84 // 84. nakAme zA mATe pArakI cintA laI phare che? vyartha pArakI paMcAtamAM kema paDe che? mananI andara vikapALa cI dhUmADAnA bAcakA bharavA jevuM zuM kAma kare che? 84. Why do you fruitlessly trouble yourself in anxious thoughts about others in no way connected with you? Why do pou uselessly interfere with matters which do not concern you ? You try [ as it were ) to accumulate volumes of smoke, as you indulge in incoherent, useless thoughts! apAcikIrSuryadi duHkhayogamapAkuru svaM caritAvilatyam / sukhazriyaM vAJchasi vAstavIM cet sadA sadAcAraparAyaNaH syAH / / 85 // 85. duHkhanA saMgane khaseDavA cAhate hoya te durAcaraNa mUkuM de. sAcuM sukha meLavavuM hoya te sadA sadAcaraNa-parAyaNa bana. 85, If you want to ward of misery, renove impurities of obaracter. If you wish to be endowed with excellent bappiness, keep your conduct alwuss good. apAsituM duSprakRti guNAnAmabhyAsahetozca manodraDhimnA ! AvazyakatvaM sva-niyantraNasya yathocitastha pravadanti vijJAH // 86 / / 86. potAnI burI Tevane kADhavA ane saguNeno abhyAsa karavA mATe dRDha manathI pitAnI jAtane yAcita kAbUmAM rAkhavI e jarUratuM che ema viza loke vahe che. Ahol Shrutgyanam

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prathama-prakaraNam 86. It is highly necessary for a person who wishes to sobie ve self-good, io properly regulate himself witb determias. tion, in order to dispel bad habits and to practise virtues, sukhasya duHkhamya na ko'pi dAtA jIvaH samutpAdayati svayaM tat / duHkhaM samAhUya ca dUyate'jJo'nAmantritaM nApatiSThate tat / / 87 // 87, sukha, duHkha ApanAra bIjuM koI nathI. jIva pite te pedA kare che. duHkhane bolAvIne pachI ajJAnI prANa duHkhI thAya che. kemake AmatraNa vagara dukha paNa kayAM Ave che? 87. No outside fgocy is the giver of happinees or misery to an individual. It is the individual himself that brings on eitber of them. He in his igaorance invites misery (through immoral conduct ) and then becomes distressed. Misery never comes uninvited. sukhaM ca duHkhaM ca zarIripRSThe lagne yathArmavipAkyogam / matto na tu syAdudaye sukhasya na vyAkulo duHkha upAgate ca / / 88 // 88 karmavipAkanA pariNAma mujaba sukha, duHkha prANInI pAchaLa lAgelAM che. paNa sukhane lAbha thatAM mara, unmatta na thaIe, ane duHkha AvatAM vyAkula na thaIe. durgAnathI azubha karma baMdhAya upasthita kacchane nivAravA yogya upAya jarUra levAnuM paNa bhogavavuM paDe tyAM sudhI zamabhAvathI bhegavavuM. ] 88. Huppin: 88 ani misery pursue bunan beings owing and According to the fructification of varying kinds of their Karmas. So Ahol Shrutgyanam

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mAtmatatvAlokaH one shculd not be infatuated with pride at the attainment of pros. perity; nor should his mind be agitated at the approach of calamity. nizAvirAme divasaH sameti dinAvamAne ca nizopayAti / evamprakAraM sukha-duHkha-cakra vijJAya sujJo na bhavedadhIraH // 89 // 89 rAtrine virAma thanAM divasa Uge che ane divasa ati thatAM rAta paDe che. A pramANe jagamAM sukha-duHkhanuM caka cAlyA kare che. Ama samajI samaju mANasa adhIre na thAya (saMkaTa ke muzkelInA vakhate dhIrajane dhAraNa karI rAkhe). 89. When the night ceases, the day breaks and when the day closes, the night falle; in the same way & wis: man knowing the revolutionary turns of the wheel of happiness and misery in this world, should never lose bis mental balang, niSko'nale projjvalito yathA syAt tathA mahAtmA'pi viptprsngge| duHkhaprasaGgaH khalu satva-hemnaH parIkSaNe syAt kaSapaTTikeva // 9 // 9 agninA tApamAM suvarNa jema zuddha thAya che tema sajana mahAzaya dukhanA samaye samabhAva ane mahAnubhAvatAne dhAraNa karate vizeSa ujavala bane che. duHkha-prasaMga saravarUpa suvarNanI parIkSA karavAmAM kasoTI jevuM che. 50. As gold attains purity in fire, so also the higi.-gonted one io calamits. Truly tbe advent of calamity is a touch-310.je for ascertaining the true worth of character whether it is golden or gilded. prabuddhavantaH paramArtha-bhUmi svarUpalAme satataM yatante / sarUpalAbhe sati nAsti kizcit prAptavyamityAtmamukhaH sadA syAt // 11 // Aho! Shrutyanam

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- 91 jeo pa2mAthami (uca adamabhUmi)ne sAce khyAla pAmyA che teo svarUpa-lAbhanI dizAmAM hamezAM prayatnazIla rahe che. e lAbha prApta thatAM kaMI paNa bIjuM prApta karavAnuM rahetuM nathI. ataH AtmAbhimukha banavAnuM pitAnuM kalyANarUpa dhyeya kalyANAbhilASIe dhyAnamAM rAkhavuM ghaTe. 91. Those who have firmly fised their highest ideal, ungea. gingly strive for self-realization. Self-realization leaves nothing elge to be attained. So one should direct one's attention to sell. realisation, ayaM jano mAtR mukhaH zizutve tAruNyakAle taruNImukhazca / jarA''game putramukhaH punaH syAd vimUDhadhIrAtmamukhastu na syAt // 92 // 92 A mANasa bAlapaNAmAM ravAbhAvika rIte mAtAnI tarapha mAM karI bese che, yauvana-vanamAM praveza karatAM strI tarapha he pherave che ane vRddhAvasthAmAM putra sAmuM moDuM kare che, paNa mUDhamati kadI AtmA tarapha mukha karatA nathI. 92. This bumag bairg ( naturally ) hus a leaning towards his mother in his infancy; towards his young wife in his youth; towards his song again in old age; but a fool as he is he has never any leaning twards Self. Adau bhaveczakaravat purISe tataH punamanmatha -gardabhaH syAt / gAkUvA pAsA bAre manuSyo ja punardhanuSa 13 . 93 A mANasa prathama to (bacapaNamAM azucimAM bhaMDanI jema ALe te hoya che, pachI (juvAnI AvatAM) kAmaceSTAmAM gadheDA jevuM bane che ane e pachI ghaDapamAM enI bUDha baLada jevI hAlata thAya che. Ama Ahol Shrutgyanam

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adhyAtmatavAlokaH mANasa AkhI jindagI pazu jIvana jevuM jIve che, paNa manuSya manuSya (mANasa mANasa) banato nathI! 93 This human being [in infancy] is rolling in filth like a bog; afterwarde (in youto be is swayed by passions like an ale; and after that he resembles an old ox when overtaken by old age; but he never be have or acts like a real human being in bis wbole life, lAbhArthamAdhyAtmika-jIvanasya devA apIpsanti manuSya-janma / tadeva kiM tvaM malinIkaroSi pramAda-paGke hRdi ceta ! kiJcit / / 94 // 94 AdhyAtmika jIvananA lAbha mATe svarganA devo paNa manuSyajanmanI prApti Icche che. te ja manuSya-janmane tuM pramAdarUpa kAdavamAM kema raMgadaLI rahyo che? hRdayamAM jarA vicAra kara. 94 Even godo long for human birth in order to obtain api. ritual elevation, then why do you defile the same with the mud of negligence ? Give some thought to tbis matter in your mind, EUR Human life ie au invaluable life, 80 it should be properly made use of.) sadaihikaM sAdhayituM paro'si parantu kizcit sahagAmi nAsti / yadyasti kiJcit tvayi buddhitatvaM vicintaya sthairyata AtmanInam // 95 // 5 hamezAM A jindagInA bhogo meLavavAnI mahenatamAM tuM lAgyo rahe che; paNa nakkI samAja ke kaMI paNa sAthe cAlanAra nathI. tArAmAM jo kaMi buddhinuM tAva hoya te AtmAne hitakA ka mArgane sthira citte vicAra kara ! 95 You alwys (main engaged in achieving merely worldly Ahol Shrutgyanam

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KARGE K objects; but nothing worldly will accompany you. If you have an iota of intelligence, think steadily of what line of conduct is beneficial to the Soul. jIrNA jarA ki maraNaM mRtaM kiM rogA hatAH kiM yuktA sthirA kibhU ? ff sampado nizcitanityayogA yabhirvizaGko viSayAnuSaGgaH 1 // 96 // 96 gu jarA jaNuM thaI gaI che, maraNu marI gayuM che, rego haNAi gayA che, yauvana sthira thayuM che ane zuM lakSmI che zAzvata sambandha rAkhavAnA nirdhAra co che, ke viSayabhegamAM niHzaMka sa Daye rahe che 96 Has id ge lost its sting? Is death gone from this world! Ar* diseases rendered impotent ? Is youth' made everlasting? Will prosperity be permanent! If not, then why have you com pletely abandoned yourself to worldly pleasures and felt quite secure ? padvindriyatve manasaH sphuratre strasthe ca dehaM puruSArtha - siddhau / catattva, vArdhakya upAgate tu kiJcinna kartuM prabhaviSyasi tvam // 97 // 97 jatAM sudhI indriyeA kAryakSama che, mana skrUttizAlI che ane zarIra vastra che, tyAM sudhImAM puruSAtha sAdhavA prayatna karI le ! pachI vRddhAvasthA AvatAM kaMI karI zakIza nahi. 97 So long as the senses can work, so long as the mind is active and so long as the body is sound, try to realize the ideal of life. In old age you will not be able to do anything, Aho! Shrutgyanam

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1 jayArantarabatara karmodbhavaM nATakametadasti kSaNAd vilInaM zaradabhravat syAt / suspaSTavairasya iha prapaJce na buddhimAna mohavazambadaH syAt / / 98 // 98 A kameM sarjeluM nATaka che. zaradunAM vAdaLanI jema kSaNavAramAM vIkharAI janAruM. spaSTa virasa evA A dunyavI prapaMcamAM buddhimAna mANasa mohavaza na thAya, 98 This whole phenomenal world is & dram; in which karmas control the parts played by actors. The whole panorama will disperse in a noment like & cloud in the sutumu), So & wie man should not allow himself to be deluded by the pheponmenul expansion which is clearly uninteresting. kSutkSAmakukSiH kSitipo'pi bhikSu rogairmahaujA api jarjaraH syAt / adhaH pated dAruNa munnato'pi vinazvaro'yaM bhavabhUtiyogaH / / 99 / / 9 rAjAne paNa ( dazA phare che tyAre ) pitAnI sudhAkSAma (bhUkhathI dubaLa) kakSine khADo pUravA bhikSA sAru rakhaDavuM paDe che ane mahAna balavAna mANasa paNa regathI jaje deha banI jAya che; unnata dazAe pacelAnuM paNa ghora adha:patana thAya che. kharekhara A saghaLI bhautika sampattinA sambandho vinizvara che. 99 When circumstances change even a king bacones & pau. per with belly eun iciated with hunger, even the strong one decays with diseases and even the exalted mau is bitterly reduced to degradation. The worldly greatness or grandeur is indeed perishable. sukhAbhilASeNa manobhavAgnijvAlAsu caNDAsu parikSipanti / mAdha-virATa zarumA phuva rsa parasoudhu jati thAt ! 200 che. Aho! Shrutgyanam

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prathama-maThama K 100 kAmAnya mANaso sukhanI icchApAM kAmaleganI pracaMDa AgamAM pataMgIyAnI jema peAtAne phUMke che; parantu pariNAme temane unhAM unhoM AMsu sAratA rAvAnA vakhata Ave che. 100 With a view to material happiness man like moths, through blindness induced by infatuation, cast themselves in the blazing flames of the fire of sense-enjoyments and passions, but eventually they have to repent and shed hot tears. bhavenmaticed viSayAnuktyA zamaM samAyAsyati kAma - tarSaH | tadetadajJAnavijRmbhitatvaM ghRtena hanyAza ivaidhate hi / / 101 // 101 viSayAnuSa'gathI kAmatRvA zAnta paDaze ema je keAI mAnate hoya te te bhUlabhareluM che. kemake e rIte te e zAnta paDavAne badale vacce jAya che-dhInI AhutithI agni vadhe tema 101 If you believe that passions will subside with indul gence in sensual pleasures, then such belief of yours is due to ignorance; on the contrary, be effet is quite the reverse, because passions are greatly excited by enjoyment as fire is inflamed the more by purified butter (Gace) being poured into it. pratiSThitA yatra zarIrazaktiradhiSThito yatra dhiyo vikAsaH / vyavasthitaM yatra surUpa - tejo mohAvRto hanti tadeva vIryam // 102 // 102 jainI andara zarIranuM baLa samAcalu che, jenA para buddhi-vikAsane AdhAra che ane jenA pratApe mANasa sundara tathA tejasvI ; ane che, te ja vIrane mehAnya jana haNI nAMkhe che ! Aho! Shrutgyanam

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adhyAtmasaravAlokaH . .. 102 By yielding to illusory attachment one destroys one's vitulity [ elixir fluiu ) which is the souros of bodily strength and which develops intellectual powers and charming lovelinete. vairAgyapIyUSarasena dhautamapyAzu ceto malinaM punaH syAt / / vikAra-hetau nikaTa prayAte, AtmA svayaM hanti hi durvalaH svam // 103 / / 103 varAgyarUpa amRtaraphathI gherAyeluM mana paNa vikAranuM sAdhana pAse AvatAM pharI pAchuM ekadama malina thaI jAya che. A mAnasika nibalata che. kharekhara nibaLa AtmA pote ja pitAne haNe che. 103 At the sppruach of temptations, the mind, even though purified with the nectar of renunciation, becomes at once defled again, Indeed, the soul, if feeble, degrades itself. yathA manaHsArathirindriyAzvAna yuGkte tathA te viSayeSu yAnti / kSipanti duSTeSu ca tatra jIvamato'dhikaH kaH paratantrabhAvaH // 104 // 104 manarUpa sa rathi indriyarUpa ghaDAone jema prere che tema te ghoDAo vizvamAM jAya che ane jyAre teo jIvane burA vizvamAM paTake che tyAre ethI vadhu parAdhInatA bIjI kaI? 104 The horse-like senses proceed to thore regions objects] to wbich the charioteer-mind leads thev, and they cast down the ignorant soul into evil regions, Can there be any greater dependence (servitude) than this ? jagattrayozAsanazaktito'pi manokzIkAra-balaM pradhAnam / vikAra-hato sati vikriyante na ye ta evaM prabhavo yathArthAH / / 105 // Aho! Shrutgyanam

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13 44-4 ma 105 traNa jagatanuM zAsana karavAnA khaLa karatAM paNa manane vaza karavAnuM maLa caDhI jAya che. ( vizva-zAsana karatAM manazAsananuM baLa mehu' che. ) vikArahetunI upasthitimAM paNa jee vikRta thatA nathI, tee ja sAcA vIra che. 105 The strength or power requisite for curbing the mind is of a much superior kind to that required in ruling the three worlds. He is truly great who remains unaffected by seductive passions even in the midst of impellent immoral forces. dhyeyasthiraM saMvikasadvivekamakhaNDa dhairya viSayAd viraktam / AtmArthacintAnirataM manacet kiM tasya kuryAnmadanaH zikhaNDI 1 // 106 // 106 mana dhyeya para sthira hAya, vivekathI suvikasita hoya, akhaMDa dhaiya sampanna heAca, viSayavirakta heAya ane AtmabhAvanAmAM nirata hoya te phannIba ( napusaka ) kAma tene zuM karavAnA hatA ? 106. If an individual possesses & mind that is steady wut fixed on the ideal, endowed with the power of discrimination, possessed of unbroken courage, averse to sensual pleasures and absorbed in the contemplation of self, cupid is powerless before such mind, sa eva vIro vatavAn sa eva sa eva vidvAna sa punarmahAtmA / yenendriyANAmupari svasattA vistAritA mAnasanirjayena // 107 // 107 te ja dhIra che, te ja balavAna che, te ja vidvAna che ane te ja muni mahAtmA che, ke jeNe peAtAnA manane kAbUmAM karI peAtAnI indriye upara pAtAnI sattA jamAvI che. * Aho! Shrutgyanam

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rUka adhAramatavAlokaH 107 He alone is courageous, he alone is vigorous, he alone is learned and he alone is a saint, who gets mastery over bis senses by eurbing bis inind, jitendriya zAntamanaHpratiSThita kaSAyamuktaM mamatAvivarjitam / stumA prasAdaM dadhataM ca mAnasaM sa eva sAraM labhate sma jIvanAt // 108 / / 108 jitendriya, zAtama-pratiSThita, kaSAyamukta ane nirmama evA prasannatmA AmagIne ame ratavIe chIe. jIvanane sAco sAra eNe ja meLavyA che. 108 le lacd him who has got mastery over bis senses, who has attain d quietude of mind, who is free from pusions, who has renounced all selfish desiras and who is possessed of ipnar serenity. Sich & parson alone has acquired the true 0898.ce of human life. sukhaM vAJchan sarvastrijagati tadartha prayatate tathApi klezAnAM samanubhavati zreNimanizam / tadevaM saMsAraM viSayaviSaduHkhaikagahanaM viditvA nissaMgIbhavati ramate cAtmani budhaH / / 109 // 109 traNa jagatamAM sarva prANuo sukhane cAhe che ane te mATe prayatna kare che; chatAM nAnAvidha dukhe temane hamezAM vaLagelAM ja rahe che. Ama, saMsAra viSayarUpa vizvanAM (maha-mAyAnAM) duonuM gahana jaMgala che ema samajI suza jana niHsaMgatva (vItarAga) prApta karI AtmavikAsanI bhAvanAmAM ramata rahe che, Abhamukha jIvana jIvavA prayatnavAnuM bane che. 109 Ali benge of the three worlds long for happiness and they strive bard for it; still they buffer various kinds of Ahol Shrutgyanam

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prathama-prakaraNam 355 miseries. It is for this reason that the wise, knowing this Sam* Bara to be a dreadful forest of calamities proceeding from poison-like passions, give up all illusory associations and absorb themselves in the realization of Self. pUrNAnandasvabhAvaH paramavirayaM zuddhacaitanya AtmA sarvodbhAsiprakAzo'haha tadapi jaDaiH karmabhiH saMvilagya / lAni nIto nitAntaM tadatha vimalatAM netumenaM yatadhvaM prAguktaM cAtra bhUyaH smarata dRDhatayA karmabhUmiH sa mohaH // 110 // 110 p` AnandasvabhAva, ananta zaktizAlI ane savaprakAzakajyutiHsvarUpa evA zuddhacaMtanyamaya AtmAne paNa jaDa karmIe vaLagIne atyanta malina hAlatamAM mUkI dIdhe che, atyanta adhAtimAM nAMkhI dIdheA che. have ene pAche nima La sthitimAM lAvavA mATe prayatna phAravavA joie, ane AgaLa kahevAyu che tema, kama'nI bhUmi ekamAtra mAha che e vAtane smaraNamAM rAkhavI joie, 110 The soul is by nature full of bliss, pre-eminently powerful, pura consciousness, an illuminator of all the universe; but alas such a divine soul is completely defiled by stupefying (lifeless) Karmas; so, now you shoull try hard to invest it with its purity. Firmly remember that delusion born of igno. rane alone is the root-cause of Karma. kRtvA svasthaM hRdaya-kamalaM muktavAhyaprasaGga zAntyArAme samupavizatoddhartumAtmAnamuccaiH / mantra ho ! kuruta sudhiyo'nAditaH pAzabaddhaM kaH syAt svAtmopari hatadayo mUDhadhIzekharo'pi 1 // 111 // 111 sujJo ! mahAranA ( hunyavI ) prasaMgI bhUDI, hRdhya-bhavane svastha anAvI zAntinA bagIcAmAM upasthita thae ! ane anAdepAzaddha AtmAnA Aho! Shrutgyanam

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apAmatAso uddhAra mATe vicAra kare, samaje ke kAi pAtAnA upara nirdaya hAya kharA ? gRhamAM mUDha paNa evA na DrAya, na 35.6 111, Oh, wise persons, make your lotus-like heart selfabiding by extricating it from contact with external matters, and then, encamping in the garden of peaceful quietude, think out for yourself the problem of emancipation of Soul ensnared in the meshes of Karmas from time without beginning. What prince of fools even, would ever be cruel or merciless towards his own Soul ? ityevaM gRhiNo'pi cetasi sadA sadbhAvanAlambanAd adhyAtmaM racayanti cArucaritAsta trapradoSojjvalAH / etenaiva yathA ca te'pi bhavato mucyanta evAsukhAd, ityevaM paribhAvitaH parimito'dhyAtmopadezo mRduH / / 112 / / 112 A pramANe, sadAcaraNusampanna ane tattvajJa evA gRhasthe pazu saMbhAvanAnA nitya parizIlanathI peAtAnA citta para madhyAtmanI racanA karI zake che; ane A ja mAge te paNa duHkhapUrNa sa'sAra-cakrathI chUTI zake che. Ama, adhyAtmane parimita ane sugama-upadeza * prakaraNamAM thayA. A prathama 112. Thus, even householders, endowed with good knowledge and conduct, can impress the picture of Adbyatma ( spiritual wisdom) on their hearts, by constantly resorting to elevating thoughts; and thus, by such means even they become liberated fry: this painful Sumsara. Here ends the first ohapter containing brief and easy instruction regarding Adhyatma ( Spiritual knowledge ). iti adhyAtmaloke prabodhanaM nAma prathama-pragama | Aho! Shrutgyanam

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gaNa-2 'pUrvasevA [ jora-hA cha4] yogAdhiroho nahi duSkarazcet kiM duSkara tahi jagattraye'pi ? yogasya bhUmImadhiroDhumAdyaH kimapyupAyA paribhAvyate'yam // 1 // 1 ga-patha para ArahaNa karavuM je duSkara na hoya te traNa jagamAM kaie duSkara nathI. ganI bhUmi para ArahaNa karavA mATe A prAthamika upAya TUMkamAM batAvavAmAM Ave che. 1. Nothing in the three worlds is difficult, if the practice of Yoga be pot so. Below is briefly described the preliminary means of achieving this task, (Yoga means concentration of the mind on the Supreme Being or the real intrinsic nature of the Soul.] bhaktirgurUNAM paramAtmanazcA''cArastha zuddhistapasi pravRttiH / niHzreyase dveSavivarjitatvamiyaM satA'dIta 'pUrvasevA' / / 2 / / 2 gurubhakti, bhagavad-upAsanA, AcArazuddhi, tapa, ane mokSa viSe aSa vRtti ATalI bAbato pUrva sevA " nA nAmathI batAvavAmAM AvI che- ( haribhadrAcAryanA gabindu' granthamAM). 2. The following constitute what is termed [ by Haribhadra Acbarya's Yoga-Bindu] Preliminary duty [Purva seva]:-devotion to Gurus ( the elders ), worship of God, purity of conduct, practice of susters living and pon-aversion to final Beatitude. Ahol Shrutgyanam

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adhyAtmatavAlokaH pitA ca mAtA ca kalAguruzca tajjJAtayo jnyaanvivekvRddhaaH| dharmaprakAzapravaNAzca santaH satAM mataH zrIguruvarga eSaH // 3 // ? pitA, mAtA, vizvaguru ane jJAnavivekavRddha evA jJAtijane tathA dharmaprakAzaka sAdhuja e badhA guruvargamAM gaNAyA che, 3. Father, mother, teachers, elders in ont's eastes advanced in knowledge and discrimination, and saints throwing abundant light on Dharma by their preaching:-these constitute the class of elders [ Guru-Varg+ ). kartavya etasya sadA praNAmazcitte'pyamusmin bahumAna eva / puro'sya samyag vinayapravRtti varNavAdasya nibodhanaM ca / / 4 / / 4 A guruvane sadA namana karavuM, emane mATe cittamAM bahumAna rAkhavuM, emanI samakSa ucita vinayAcaraNa rAkhavuM, tema ja emanA viSenA avarNavAda na sAMbhaLavA. 4. These elders should always be bowed to with humility. feelings of respect for them should be cherished in heart; courteous behaviour should be adopted with respect to them and in their presence; and blasphemons talk, if carried on regarding them, should not be listened to. ArAdhyabhAvaH prathamo'sti pitrovimAnayastau laghudhIbuMdho'pi / ArAdhayed dharmaguru-kramau ki nAbaddhamUlastaruredhate hi // 5 // 5 sahuthI prathama ArAdhya sthAna mAtApitAnuM che. te paMDita mANasa paNa mandamati che ke je temanI sAthe anAdarapaNe vate che. e mANasa dharmagurunI bhakti paNa zuM karaze? jenuM mULa majabUta nathI te vRkSa zuM vadhavAnuM hatuM? Ahol Shrutgyanam

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dvitIya-prakaraNam 5. Parents occupy the foremost place among elders worthy of adoration, A man, though learned, is unwise if be disrespects them, Can such a inan be able to propitiate bis religious preceptors and earn their favour? A tree which has not taken deep root, is sure to remain stunted. mahopakArI pitarau prasiddhI kartavyamAdyaM hi tyorupaastiH| te mohino'jyAyyamamU prapIDya ye dharmakarmA''carituM yatante // 6 // 6 mAtA-pitA mahAt upakArI tarIke prasiddha che. temanI bhakti e prathama kartavya che. te mANaso mohA kula che ke jeo temane khoTI rAte sanApamAM baLatAM mUkI dhAmika kAma kara taiyAra thAya che. 6. Parents are known as great benefactors [ to whom all must feel deeply indebted I. To serve them with respect is the first duty. Those perzons are igoorant and misguided who wish to go to perforu -called religious practices, leaving their parents in undeserved torrents withont justification, vRddhasya sevA gurulokasevA glAnasya sevA punraartsevaa| saMsAdhanaM jIvana-maMgalasya sevApradhAno hiM manuSya-dharmaH // 7 // cha vRddhanI sevA, vaDIlenI sevA, guruonI sevA, lAnanI sevA ane duHkhInI sevA e kalyANaprAptinI uttama sAdhanA che. manuSyadharma kharekhara sevA-pradhAna che, arthAt manuSya dhamanI sAdhanAmAM sevA mukhya sthAna che. 7. Service to the aged, to the elders, to the diseased and to the distressed is the best instrument of making life auspicious. Service is indeed the principal among the duties of man. Amol Shrutgyanam

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360 adhyAtmatastrAlokaH apakSapAtAH zucitatvabodhA mahAvrateSu sthiratAM dadhAmAH / ajJinaH zAntAmIra-dhIrA dholerA suratro vattA ! 8 // 8 jee pakSapAtarahita che, jee zuddha tattvajJAnathI vibhUSita che, jee mahAvratenI sAdhanAmAM akhaMDa jAgarUka che ane jeo zAnta, gambhIra, dhIra tema ja sa'vimukta che evA zuddha dharmopadezaka virakta santA guru che. 8. The religious preceptors [Gurus] are they who are impartial, who know the essence of true knowledge, who are firm in the observance of great vows [Mahavrates], who have renou+ nced attachment to worldly things (est) and who being tran. quil, solemn and patient, ably preach pure religious principles. tathAvidhAH zrIguraal bhavAndhau svayaM tarItuM na paraM yatante / uddhartumanyAnapi dehabhAjaH, paropakArAya satAM hi yatnaH // 9 // huM evA gurue bhavasamudramAM kevaLa pete ja taravAnA prayatna kare che ema nathI, paNa mAnA uddhAra karavAmAM paNa yatnavAna heAya che. sajjana svabhAvataH parIpakAra-parAyaNa hoya che. . Not only do such teachers try to cross the world-ocean, but also try to help others to cross it. Truly the good always work for the benefit of others. na yatra rAgAdikadoSalezo jJAnaM ca yatrAkhilatantramAsi / sa pUrNazuddho bhagavAn parAtmA satAM mato ' deva ' padAbhidheyaH // 10 // 10 je rAgadveSAdi sava dASAthI vimukta che ane jenu jJAna sakalatattva prakAzaka che evA pUNa' zuddha paramAtmA 'deva' kahevAya che. Aho! Shrutgyanam

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dvi- pram 10. Tbe entirely pure. Supreme Soul who is free from all faults such as attachment eto, aud whose Knowledge is all-illu. mining is called God ((mAmA). rAgeNa roSeNa vayaM prapUrNAstathaiva devo'pi hi sambhaveJcet / kastatra cAsmAsu ca tarhi bhedo vivektumarhanti budhA yathAvat // 11 // 11 rAga ane dveSathI ApaNe bharelA chIe, deva paNa evo ja hoya te pachI emAM ne ApaNAmAM zuM phera rahe? sujJa A viSayamAM yogya viveka karI zake che. 11. If it is possible for God to be full of attachment and batred, like us-the mortals, then there is no difference between Him and us. The wise can properly distinguish this. arAgabhAvaH puruSArthasAdhyo devasya tavaM paramaM tadeva / rAgAdidoSeSvapayAtavatsu sadyaH paraMjyotirudeti pUrNam // 12 // 12 vItarAga sthiti parama puruSArthanA ge sAdhya che. e ja devanuM mukhya tatva che. rAgAdi de kSINa thatAMnI sAthe ja parama jyotipUrNa pragaTa thAya che. arthAta keI paNa chava pitAnAM AvaraNothI mukta thatAMnI sAthe ja pitAnApUrNa zuddha jJAnAdi-mULarUpe pragaTa thAya che. 12, Freedom from passions is to b: accomplished by great efforts. This is the chief characteristic of God. When impurities such as attachment etc. are totally wiped out, then only and just then there arises the divine Light of Omniscience. yo vItarAgaH paramezvaraH so'priyaM priyaM vA nahi tasya kizcit / rAmANissgharanAni nAma tA ra zuDho na ra tavaNI 22 . Ahol Shrutgyanam

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madhyAtmatavAlokaH 13 je vItarAga che te paramezvara che. tene kaMI paNa priya ke apriya (rAgacheSa) nathI. kemake rAgAdi de e ja AvaraNa che ane e AvaraNavALa na zuddha hoI zake, na pUrNa tasvadraSTA hoI zake. 13. He who is devoid of passions is God. He has no likes and dislikes. Blemishes such as attachment etc. conceal Reality. They are veils obscuring the real qualities of the Soul. How can ove, swayed by them, be called pure and the Seer of Truth or omniscient ? va sarANA vamuratA krizcijJAAseNA, sasI so'nantavIryo vayamalpavIryA asmAkamArAdhyatamaH sa devaH // 14 // 14 ApaNe rAgI chIe, jyAre deva vItarAga che; ApaNe alpajJa chIe, jyAre te sarvavat che, ApaNe apavIye chIe, jyAre te anantavIrya che. e ja kAraNa che ke ApaNane e parama ArAdhya che. ApaNe parama pUjya che. 14. We are passionful, while God is dispassionate. We know very little, while He is omniscient. We are possessed of very little power, while He is possessed of infinite power. He deserves, therefore, to be worshipped by us. pramorguNAnAM smaraNAta svaceta:-zodha-pravINIbhavanaM hi pUjA / apAsya doSAM caritaM vizuddhIkartuM mataH karmavidhiH samagraH // 15 // 15 paramAtmAnA guNonA cittanadvArA pitAnA cittane sudhAravA tatpara thavuM enuM nAma ja pUjA che. potAnI vartaNukanI andara je burAio heya temane dUra karI cAritrane vizuddha karavA guNasampanna jIvana ghaDavA pratye lakSa daravA mATe ja samagra kriyAkAMDa (pUjAvidhi gere) cejavAmAM AvyAM che. Ahol Shrutgyanam

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dvitIya-prakaraNam 15. To try to mend and purify the mind by meditating upon His virtues, is really His worship. Indeed, the sole object of all ceremonial rites, is to draw or invite attention to the religious duty of bringing about the purification of conduct by removing evils existing therein. vilAsa - goSThI vividha vidhAtuM milet saharSaH samayaH sadApi / samprArthanA paramezvarasya naivA'vakAzo'haha kaH pramAdaH ! // 16 // 16 anekavidha vilAsa ane geAchI-vinAda mATe humezAM khuzIthI vakhata maLI zake, paNa prabhuprAnA mATe phurasada na maLe! keve pramAda ! 16. Some-how or other we always unhesitatingly find spare time for various pastimes; but alas! we have no spare time for offering prayer to God. aat aati hRdayaM bibharti svamaMgalaM sAdhayituM samIhAm / samacituM bhAgavata vibhUrti kathaJcidApnotyavakAzameva || 17 // 363. 17 jene AtmakalyANa sAdhavAnI AkAMkSA che, te sajjana paramAtmAnI mahun jInnana-vibhUtinA pUjana mATe cena tena prakAreNa vakhata jarUra meLavI zake. 17. The man whose heart longs for the real exaltation of his soul, necessarily does manage to get time anyhow for the worship of God. lokApavAdaikapadInirAsaH sudakSiNatvaM ca kRtajJatA ca / sarvatra nindAparivarjanaM ca satAM stavaH prastutayogyavAkutvam || 18 || Aho! Shrutgyanam

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124 sarakAranA udAratA durvyayavarjana ca kRtapratijJAparipAlanaM ca / nAlasyavazya punarAgrahazca suyogya-kAryeSu vivekabuddhayA // 19 // ApaghadainyaM vibhavaprakarSe vinamrabhAvo dRDhanizcayazca / samArurukSA mahatAM ca mArge santoSavRttirmUdutA-ajutve // 20 // siddhAntahAnirnahi lokabhote. sarvatra caucityavidhAyakatvam / evamprakAraH svayamUhanIyaH sadbhiH sadAcAra udArabuddhabhyA // 21 // [ rastA pAttApakrama ] 18-19-20-21. lokApavAdanA mArgane tyAga, sudAkSiNya (bIjA pratye anukUla banavuM te). kRtajJatA, nindAnuM vajana, sujanenI guNastuti, samayocita ziSTa vANavyavahAra, udAra vRtti, apavyayavarjana, grahaNa karela pratijJAnuM pAlana, Alasyane tyAga, gya kAryomAM vivekayukta Agraha, ApattinA vakhatamAM adInabhAva, sampattinI vRddhimAM namrabhAva, daDha nizcayabaLa, mahAna puruSonA mArga para ArohaNa karavAno abhilASa, santoSavRtti, mRdutA, RjutA, lekabhayathI pitAnA siddhAnathI vicalita na thavApaNuM ane sarvatra cityanuM pAlana-A prakAranuM sadAcaraNu e sadAcAra che, 18-19-20-21. Abandonment of scandaloue paths, readiness to share others' burdens, gratefulness, abstention from speaking ill of others, praise of the good, polite speech proper to the occasion, liberality, refraining from improper or misdireoted expertditure, keeping of one's pro:nise or yow, giving up cf idlenese, reasonable insistence in matters of importance, loftinees of mind even in poverty, humility in prosperity, firm determination, desire to follow in the footsteps of the great, contentment, gentleness, straightforwardness, adlierence to one's principles in spite of adverse oriticism on the part of the people and aptitude for always doing the right thing at the right moment:-these constitute the rules of goort cor duct. Ahol Shrutgyanam

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dvitIya-prakaraNam svajIvana kIdRzamuccanIti sampAdayed yogpthaarurukssuH| tadetadetena vicArakANAM samAgataM syAt sphuTameva buddhau // 22 // 22 egamArga para ArehaNa karavAne abhilASI manuSya potAnA jIvanane kevuM ucca nItivALuM banAve che te A uparathI vicArakone spaSTa samajAze. 22. From this, it will be clear to the considerate, to what moral height a man who wishes to tread the path of Yoga, must raige himself, bahuprakAra tapa mananti yuktaM yathAzakti tapo vidhAtum / dehasya zuddhi dayojjvalatvaM vivekatastatra vidhIyamAne // 23 // 23. tapanA bahu prakAre batAvavAmAM AvyA che. pitAnI zakti pramANe tapa kare egya che. vivekayukta tapa karatAM zarIranI zuddhi thAya che ane citta ujavaLa banatuM jAya che. 23. A usterities are of various kind:. A person should prac. tise them according to his capacity, It austerities are properig practised, they purify the body and ennoble the mind. kiJcid vyathAyAmapi sambhavantyAmanAdarastatra na saMvidheyaH / abhyAsatastat sukaraM hi bhAvi kaSTAd vinA kvAsti ca siddhilAbhaH // 24 // 24. tapazcaryAmAM je ke kaMIka kaI thAya che, paNa ethI e taraphano Adara mUkI ne daIe. abhyAsathI e krame krame saphara thAya; ane kaNa vinA siddhi paNa kayAM che ? 24. Even though austerities involve some hardships, get a man should not view them with dislike. They become easy through practice. Can there be any success without endurance ? Ahol Shrutgyanam

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adhyAtmatatvAlokaH adhyAtmadRSTyA ca zarIradRSTyA'pyupopitaM khalvapi sUpayogi / apAsya cetomala-deharogAn bhavedado jIvanalAbhahetuH // 25 // . 25. AdhyAtmika ane zArIrika banne daSTie upavAsa upayogI che. mananI malinatA ane zarIranA rogane dUra karI jIvanane lAbha pamADanArI e varatu che. (agya prakAranA upavAsathI zArIrika ane mAnasika bane prakAranI hAni thavAno saMbhava rahe che.) 25. From both the points of view-physical and spiritual, fast is very useful inasmuch as it benefits life by dispelling physical diseases and mental inpurities. ( Fast, undertaken when no necessity therefor exista, results in starvation which impairs physical health and mental vigour. ) vizuddharUpAtmasamIpavAsa vidvadvareNyA upavAsamAhuH / kaSAyavRteviSayapravRttastyAgaM binA sidhyati nopavAsaH // 26 // 22. tatva zuddha AtmAnI samIpamAM vAsa kare ene "upavAsa"kahe che. kaSAyavRtti ane viSayapravRttine tyAga karyA vagara upavAsa siddha thatuM nathI. 26, According to the wise, the word t'pavaga (fast means dwelling near the pure Soul. It [lipiva za 1, in reality, cannot be accomplished without the removal of passions and of addiction to worldly pleasures. na vAstavo bhojanamAtmadharmo dehasya saGgena vidhIyate tu / tasmAdanAhArapadopalavdhya yuktaM tapo'pyabhyasituM svazaktyA // 27 // 27. khAnapAna e kaMI AtmAne vAstavika dharma nathI zarIranA aMge e badhuM karAya che. mATe "anAhAra"(videha ) padanI prApti sAru tapane paNa pitAnI zakti mujaba abhyAsa kare upayogI che. Aho! Shrutgyanam

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dvitIya-prakaraNam 367 27. Eating and drinking do not appertain to the real and pure nature of soul. It has become necessary owing to its contact with the body. Therefore it is proper to accustom oneself to austerities according to one's capacity, in order to be able to make an approach to that bigh state where the need for food etc, vanishes. na yatra duryAnamupasthitaM syAd yogA na hAniM samavApnuvanti / kSINAni na syuH punarindriyANi kuryAt tapastata suvicArayuktam // 28 // 28. kruSNana upasthita na thAya, mana vacana phAyanA cegene hAni na paheAMce ane Indriye kSINu na thAya evA tapa sadvicArapUrvaka, suvicArayukta karIe. 28. These austerities should be performed wisely so that they do not produce or give rise to evil thoughts, do not impair the working-power of mind speech and body, and do not weaken the power of senses. rogAdiyoge sati pAravazye kaSTaM manuSyaH sahate samagram | na svecchayA kintu tapaH karoti yathAtmazayaktAtmahitasya hetoH ! // 29 // 29. rAgAdi hAlatamAM mANasa paravazapaNe badhu duHkha sahana kare che, paNu svAdhIna hAlatamAM svecchAthI Atmahita mATe yathAzakta tapa karatA nathI ! 29. Man suffers all sorts of paine when he is overtaken by diseases or other calamities; bul strange to say, he does not willingly and of his own accord practise religious austerities according to his capacity, with a view to spiritual welfare i Aho! Shrutgyanam

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SEE adhyAtmatatvAta vadanti santaH, pratipadyate ca dAvAgnikalpo bhava eSa bhImaH / vicitrarUpAsti ca karmasRSTistad bhogakoTImavituM na yuktam // 30 // 30. jJAnIo kahe che ane ApaNe anubhavIe paNa chIe ke A saMsAra bhayaMkara dAvAnala samAna che, vaLI karmasRSTinuM vicitrya atyaMta vikaTa che, mATe bhegakITaka (bheganA kIDA) banavuM e DahApaNa nathI. 30. The wise declare and the truth is brought home in our own expirience that this phenomenal world is like a terrible conflagration, and that the working of Karmic forces is exceed. ingly odd and unfathemable; such being the case, it is not profer for a human being to go on enjoying merely worldly pleaBures like worms. tyAgena muktiH khalu bhogato na, bhogAzca rogAzca bhajanti maitrIm / bhogena mokSo yadi kiM nu yoga-prayojanaM kazca bhave bhramana syAt 1 // 31 // 31. mukti tyAgathI che, bhegathI nathI. bhego ane rogonI paraspara maMtrI che. bhegathI je mokSa thato hoya te yoganuM projana zuM raheze? ane te te pachI keInuM paNa bhava-bramaNa nahi rahe. 31. It is repunciation and not worldly enjoyment that leads one to Emancipation. Sengual enjoyments and diseases are close BB80Ciutes. If sensual enjoyments are capable of bringing about Salvation, there will be no need for Yoga; and in thet onge, none will remain subject to births and rebirths (in spite of exclusive sense-enjoyments ). antaHzarIraM pracaranti karma-pratyarthino guJjadanantazauryAH / annaM pravezyaM yadi poSaNIyA nAnaM pravezya yadi zoSaNIyAH // 32 // AholShrutgyanam

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dvitIya-prakaraNam 32. zarIranI zarIrarUpa killAnI andara ananta balathI garjatA kamarUpa zatruo pitAne akSara jamAvI che. temane je SavA hoya to te killAnI andara anna pahoMcADavuM, ane je zopI nAMkhavA hoya te na pahoMcADavuM. [ lubdha vRttithI karAtA bhAga kazaone pahoMce che ane ethI teo purNa thAya che, anyathA nahi. dehayAtrA mATe karAtA bhoga ane tene satkarmomAM karata sadupayoga kalyANakAraka ane zreyakara bane che. ] 32. Inbnitely poserful toenies in the form of Karmic forceg operate in this body. Fond should be taken if they are to be nourished, and, stvidel if they are to be [dried] destroyed. | This means that food that bis delelerious effect on pbysioul or mental healtb, should be avoided, 1 sampAditazcata tapaAdareNa RSTasya samyak shnsvbhaavH| ghadukasapheg hitArA yAtrA ne va pAraNA rUrU I 33, tapazcaraNadvArA kaSTasanane svabhAva je barAbara keLavAyela hoya te ghaNuM kaSTa-prasaMgomAM te manane zaktiA jALavavAmAM hitAvaha thAya ane maraNasamaya paNa raudra ke azubha na nIvaDatAM samAdhA sadhAya. -833ll the habit of enduring hardships is oultivated through the practice of austerities, it becomes useful in preserving, mental peace even on very many occasions that may occur calling for similar endurance. Even the time of death muy pass peacefully without being disturbed by violently wild thoughts or without confusion and 'avilness of mind Ahol Shrutgyanam

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370 adhyAtmatAH ktiH sad vA rasavarjitA vepanarmitavastumarvA / freranians areat vA prakIrtitA sAthi tapaHsvarUpA // 34 // 34. eka vakhata bheAjana karavuM, nIrasa bhAjana karavuM, peTa kaiMka UNu rAkhIne UThavuM, parimita vastuothI anveSa karavA athavA miSTa bhAjana paNa samabhAvathI levu' e badhuM pazu tapa che. 34. Taking meal once a day, taking flavourless meals, esting less than belly-ful, taking temperate meals and the eating of even very delicious food without being carried away by its taste these are also varieties of Tapa. gardhasya dUrIkaraNaM tapossti prAptaM rahasyaM tapaso'tra sarvam / aur tress free- morasitArama bhavitumArNAH // 35 // 35, lAlupatA dUra karavI enuM nAma tapa, emAM tapanuM' tamAma raheya AvI jAya che. vivekarUpa dIpakanA cetre AtmAnaMtine mAga jemane prakAtye che te anya mAzusa tapa-sAdhanamAM mhAle che, 35. Giving up of ardent longing, greediness or evil desires is Tapa. It represents the whole essence of Tapa. Those blessed persons to whom the path to spiritual development has become evident by the light of reason, delight in it. kalyANarUpaH paramaisraj bhavAbhinandA dviSate punastam / ajJAnasAmrAjya - viDambitAste sukhasvarUpaM na vidanti satyam || 36 || Aho! Shrutgyanam

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dvitIya-prakaraNam 36. apavaga (prekSa ) parama kalyANurUpa che. parantu bhraSAbhinandIone ( sasAranA viSayalegAmAM rAcImAcI rahenArAeAne) e arucinA viSaya hAya che. e majJAna sAmrAjyanI viDa'khanA che. evA vikhita prANIone sukhane sAcA khyAla te nathI. 36. Liberation, whiah in the ntage of highest walkare, in disliked by those dallying with the pleasures of the world (ware). This is terrible ignorance. Such ignorant pereons do not know what happiness is in its real nature. saMsAra - bhoge sukhamadvitIyaM ve manyate lupta - vivekanetrAH / niHzreyasaM te samadhikSipanto dayAspadaM jJAnidhyAM bhavanti // 37 // 371 37 viverUpa netra jemanuM lupta thayu' che te masA sasAranA viSayabhAgeAmAM advitIya sukha mAne che. evA meAkSane vakhADe e kaI navAI na gaNAya, evAe jJAnInI dRSTimAM dayApAtra che. 37. Those, who have lost the faculty of reason, believe that unparalleled happiness exists in worldly pleasures. Such being the case, it is no wonder that they disregard and never care for Moknha (Absolution), Their eondition is, indeed pitiable in the eyes of the wise, susvAduzcaktirmadhuraM ca pAnaM manojJavakhAbharaNAdidhAnam | tastatA paryaTana vadheluM nathampa-gopI gumusInuAM 2 28 // Aho! Shrutgyanam

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adhyAtmatatvAlokaH ityAdikaM zarma bahuprakAra maMsAra cAse prakaTapratItam / muktau kA nAmati vipasya laina prasAyansyajamaNe kuMbodhAH ||39||(yugmm) 38. 29, svAdita be jana, madhura pAna, manahara vastrAlaMkAranAM kazobhana, yatra-tatra yatheSTha paryaTana, mitrageDI ne mArIne gema : evA aneka prakAranAM sukha saMsAramAM anubhavAya che, evA gukha mAMkSamAM kyAM ? AvA prakAranA jheranA lADavA smita matinA vidyAne anna jananImAM phelAve che, 38. 39. Persons of perverted intellect disseminate such poisonous but apparently palatable notions (liks weetened poisonous balls). ae the following and the unwary ignorant. They argue," Delicious hol, eet 'iisks, charming dress and orbanents, freedom of "tirostrate movements, chating with friends and you hagutin moment-uch and similar kinds of pleapura-oring chirets-are actually and visibly met with in this work. W e are all the present and available in the Absolute state ?" maMsArabhogepu sugna yadeva pratItimAtAni nanti duHgyam / moDhAmAna mayar mnivAnijhAvavAgha |40 || 4 saMsAranA viSaya-bhe je paDe che te vAstavamAM duHkha che, kemake te meharUpa che, za gura che. A sthita che atura che, 40. The mentre appass than * Xperienced to exist in the enjoyment of woriily pitutures, sventually proves to be no. thing but nisery,' luomuse it is Tiritve,' short-lived, mixed with pain and insiguient. Ahol Shrutgyanam

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tija- ar : samagra gohitaM satra pUrva-prAAM guNadvitIyama ! yatra trilokIsukhamasti bindumuktau ka icchennahi ? ko dviSan syAt ||4|| 41. samagra karmono vinAza thatAM je mukta avasthA prApta thAya che te vizuddha jJAna-prakAzathI pUrNa che, ane te avarathAnuM sukha (AmAnanda) advitIya che, ke jenI AgaLa samagra vilekInuM sukha bahumA va che. evI muktine keNa na Iche? ene hepI to keNu ja hoya? 41. Who will not long for the Liberated State which implies unparalleled happiness accompanied by perfect ( spiritual ) light, which is the result of the destruction of all the karmic forces and before which all the pleasures of the three worlde, are ag nothing? Who will disregard it ? evaM ca mokSApratikUlavRttirAdyo'styupAyeSu nirUpiteSu / yasmin sthite'nye'pi bhavantyupAyA yatrA'sthite vyartha upAyarAziH // 42 // 42. Ama mekSa tarapha tala vRtti na hevI e "pUrvasevA" nA nAmathI batAvelA vegane upayenI adara prathama prAraMbhika upAya che. jenI upasthitimAM bIjA paNa upAya ja na hoya to AvI maLe che, ane jenI anupasthitimAM vidyamAna saghaLA paNa upAyo vyartha jAya che. 42. So, to have inclination or aspiration for Absolution (Ate) ranks the first among the misans enumerated as preliminary means to the schiavanient of Yoga, If this preliminary means is present, other means, even if absent, become easily available; but if the former is absent, all other meang, even if present, prove telesa, AMO! Shrutgyanam

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R ityeva yogaprathamAdhikAri-pradarzana kizcididaM nyagAdi / athAvadasmina pathi sArantaH samyagyazo 'prandhira-bhidA bhavanti // 43 // 43. A pramANe vegamArganA prathama adhikArInI jIvanavidhi saMkSepamAM joI. A mArga para rItasara cAlanAra AgaLa vadhIne "granthi" ("kAma"nI nibiDa gAMThana) bheda karI samyagdarzana prApta kare che 43. Thus is shortly described the mode of conduct which a novice in the practice of Yoga, should follow. Those who observe it properly, are able to cut off the Karmic knots, end attain the right belief ( ja). vimala khalu tatvadarzana kila samparatvapadArtha ucyate / apavarga-ratha-pravezana nahi mudrAmanavApuSAmimAm // 44 // 44. tatvanI sAcI pratIti athavA sAcI samaja ene "samyaphavara kahevAmAM Ave che. A "samyakRtya" paravAne maLyA vagara mekSano ratha je samyaphacAritra rUpa che, temAM praveza kare zakya nathI, ane e praveza thAya nahi tyAM sudhI mokSa paNa prApta na thaI zake. 44. The unsullied perception of The Truth is called Samyaktva (right faith). Without this passport-like Right Belief ( F EU) no one is entitled to the cbariot in the form of Right Conduct (*afrs) the only means of attaining Liberation no). iti adhyAtmatattvAloke pUrvasevA' nAma -. Ahol Shrutyanam

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prakaraNam-3 aSTAGga-yogaH [ zloka-saMkhyA 137 ] mokSaH sa duHkhAnanuviddhamevA'nantaM sukha zAzvatamasti yatra / samagrakarmakSaya-lakSaNo'sau nAsti muktiH sati karmaleze // // 1 // 1 je sthitimAM bilakula duHkhane roga nathI ane ananta zAzvata sukha che te mokSa che. sarva karmone kSaya e enuM lakSaNa che. kemake lezamAtra paNa kama rahyuM hoya tyAM sudhI pUrNa mukta sthiti prApta thaI na kahevAya. (1) Final emacipation is that state of soul where there is boundless and eternal bliss along with complete absence of misery. It is characterised by the destruction of all the Karmic forces (that formerly covered the soul ). Final emancipation or liberation cannot be attained so long ag there is left even an iota of Karms. svargApavayau bhavatA vibhitrI svargAd yataH syAt patanaM na mekSiAva / svau satApaM yi cAkSajaM zaM mAkSe tvaduHkhaM dhruvamAtmarUpam // // 2 // Aho! Shrutgyanam

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376 adhyAtmatatvAlokaH 2 svarga ane mokSa e be judAM che. kemake svargamAMthI patana nizcita che, jyAre mokSa prApta thayA pachI tyAMthI paDavAnuM hatuM ja nathI. e sivAya, svarganuM sukha Indriyajanaka che, atava duHkhamizrita ane nAza pAmanAruM che, jyAre mokSanuM sukha bAtamabhAvarUpa che, atae sarvathA kalezarahita ane nitya-sthira che. (2) The site of a heavenly being and that of an eman. cipated soul are quite different states, because a soul in the former state is certainly to fall down from beaven to a lower state, while there is no suoti lapse irom the latter (liberated) statt. The happiness in heaven is deripel irom senses, and for this reason, it is finite and not upalloyed with alliction, while that in the liberated state ting of the very nature of the Supreme Soul, is imperishable as well as unmixed with misery. sakarmakAkarmakatA dvidhA''tmA''dimastu saMsAritayA prasiddhaH / maja nivRta- musAphiravidhIvata ja che ne rU . 3 AtmAnA mukhya be bheda paDe che. sakarmaka (karmayukta) ane akarmaka (kamarahita che. sakarmaka AtmA saMsArI che ane akarmaka AtmA nivRta, mukta, siddha, brahma Adi zabdathI oLakhAvavAmAM Ave che. (3) Souls are of two kinds, namely, those subject to, and those freed from, the forces of Kuzma; the former are termed embodied beings (Fiel), while the latter are variously designated as Nirvrita, Mukta, Siddha, Brubria etc. mokSAptaye yogavidaH purANA yogasya panthAnamadIdRzannaH / aSTAGgabhedaH sa punaH prasiddhaH pradarzyate kiJcana tatsvarUpam // 4 // Ahol Shrutyanam

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tRtIya-prakaraNam G 4. mekSanI prApti mATe prAcIna yAgAthA)e ApaNane yAgane mAga matAnyeA che. te ce gana aATha aMge siddha che. te A agenuM svarUpa ahIM kaMIka matAvavAmAM Ave che. (4) Ancient saints erunt with Yog, hve chalked out to us the path of Yoga for the attainment of emancipation or liberation. It is treated let eight eids, A brief exposition of it will be attempted here. yamaniyamAsanaprANAyAmAH pratyAhRtizca dhAraNayA | sArdhaM dhyAna -- samAdhI ityaSTAGgAni yogasya // }} 5 cama, niyama, Asana, prANAyAma, pratyAhAra, dhAraNA, dhyAna ane samAdhi e yeAganAM AThe aMgeA che, 5. Self-restraint ( carma ), observance of religious and moral injunctions ( fnayama ), different postures of the body (sten ), suspension and suppression of the breath ( mAvAma ), withdrawal of the senses from sensual objeets (RTTCIT), fixing the mind steadily on an object (dhArA), contemplation (son) and profound meditation (oft)-these are the eight stages of Yoga. tatrAhiMsAsatyAsteyabrahmAparigrahAtha yamAH / zaucaM teASazca tapaH svAdhyAyaH prabhu - vicintanaM niyamAH || 6 || 6. temAM ahiM'sA, satya, asteya, brAthaya ane aparigraha e came che. zoca, santA, tapa, svAdhyAya ane izvarapraNidhAna e niyame che. . Aho! Shrutgyanam

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378 adhyAtmatattvAlokaH 6. Nor-injury (* FT), truthfulness (#2), refraining from stealing (maear), celibacy (grahmacartha), renouncement of property especially, greed of it (afina -thege constitute self-restraint ( Yama ); while purification (uta), contentment ( #inter), austerities (aq), study of spiritual truth (*118010) and contemplation of God ( ssar-aforata )--those form religious observances [ Niyama ). ekAntato'bhinnatayA zarIra-zarIriNau sambhavatA na yuktau / parerA bhavaH kasya hi jAghaTItu nAze zarIrasya zarIrinAzAt ? // 7 // che. zarIra ane tadantarvatI AtmA e bannene ekAnta abhinna (eka) mAnavAmAM Ave to te yukta nathI, kemake ema mAnIe to zarIrane nAza thatAM zarIradhArI AtmA ne paNa nAza thAya, ane te pachI punarjanma ke raheze? 7. It dose not stand to reagon to make an absolute assertion that the body and the embodied soul are adsolutely and inseparably connected, because in thut case the sul will perish with the body; and then who is to transmigrate and take rebirth? nApvevamekAnta-pRthakatvamaGgAGginAvicArAdhvani saJcariSNu / evaM hi hiMsA nahi sambhavitrI hate zarIre'pi zarIrabhAjaH // 8 // 8. e ja pramANe, zarIra ane tadantavatI AtmAne ekAnta bheda mAnave (e bene taddana judAM mAnavI e paNa yuktisaMgata nathI, kemake Ahol Shrugyanam

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tRtIya-prakaraNam 272 ema mAnIe te zarIrane IjA paheAMcaDatAM AtmAne vedanA ta thavI joIe, ane ema thatAM hiMsakane hiMsA kema ghaTaze ? 8. Similarly it is not reasonable to entertain the belief that the embodied soul and the body are absolutely separate, because if we hold such belief as correct, even the destruction of or injury to the body will not involve the guilt of violence to the embodied soul. medhAvinastat pratiyanti dehAd vibhinnamapyaGgabhRtaM kathaJcit sNyogte| namato'GgaghAte vyathA bhavantIM pravadanti hiMsAm // 9 // G. mATe tattvavettAo, zarIra ane tadantatI AmAM vastutaH ailakula bhinna tattva chatAM e bannenA viziSTa sayeAgane lIdhe emane kathacit abhinna pazu mAne che. Ama mAnIe te ja zarIra para AghAta thatAM AtmAmAM vedanA thavAnuM ghaTI zake; ane tene (vedanAne ) ' hiMsA ' tarIke ghaTAvI zakAya. an 9. The wise persons therefore hold that the soul, though really distinct from the body, is, in embodied state, connected with the body in such close association that they can, in a sense, be treated as identical. This explains why injury done to the body causes pain to the embodied soul and is treated as violence (fznnA). A kITakAdA ca surAdhirAjAt sarvatra jIveSu sukhAsukhasya / priyApriyatvaM paricintya sujJo na kvApi hiMsAcaraNaM vidadhyAt // 10 // Aho! Shrutgyanam

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280 adhyAtmatatvAlokaH 10. kIDIthI mAMDI indra paryanta tamAma jIvone sukha priya che ane duHkha apriya che. Ama samajanAra sujJa kayAMya hiMsAnuM AcaraNa 10. All the creatures ranging from Indra down to a worm have a liking for happiness and dislike for pain. Taking this into consideration, a person should ever refrain from doing harm ( to others l. zarIriNAM vallabha-vallabhaM ca prANAH svakIyA idamarthameva / sAmrAjyamapyAzu janAstyajanti tat kiMvidhaM dAnamalaM dhAya ? // 11 // 11. prANIone vallabhamAM vallabha pitAnA prANa che, ene mATe manuSya rAjya-sAmrAjayane paNa tyajI de che, to pachI kayuM dAna evuM che, je, hiMsAnA pApanI zuddhi karavAmAM samartha thaI zake? 11. Of all things, one's own life is the dearest to all embo. died beings. For the sake of it, even sovereignty is discarded. Can you then conceive of any charitable act or gift caloulated to expis.te the sin of killing? anyasya ceta:-kamalasya kheda-himodana glapane'pi dhIrAH / hiMsAvakAzaM samudIrayanti kathI kRto ki punaraGgabhAjAm ? // 12 // 12. ra bIjAnA cittarUpa kamalane paDatarUpa (saMtApavArUpa) himavaDe valAni pahoMcADavAmAM paNa hiMsA batAve che, te pachI prANIne nAmAvazeSa karI devAnA sambandhamAM zuM kahevuM? Ahol Shrugyanam

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tIra-pradAna 12. Even injuring the lotus-like heart of another by the frost-like pain of sorrow is considered by wise persons to be & kind of Hinka8 injury ], then what to say of the gravity of Hinta, if a life is blotted out from the surface of this world ? na pApahetuH sukRtAya pApAcchedAya vA prANivadhaH kadApi / kiM jAyate jIvitanAzaheturhAlAhalaM jIvita-sampadAya? // 13 // 13. pANivadha pApane hetu he I puNyane mATe ke pApanA nAza mATe kadI thaI zake ja nahi. halAhala (viSa), je jIvitano nAza karanAra che te jIvitanA lAbha mATe banI zake kharuM? 13. Killing life generally involves sin and as such is never calculated to bring about merit or to destroy sin. Can the deadly poison [ Halahala ] which destroys life, ever be expected to prolong it? yAmahe kaNTakamAtrabhedAd duHkhI kiyAn syAnnanu hiMsyamAnaH ? zataratI zarIramAlA yuvAnathavAra-nai ! 24 . 14. eka kAMTe mAtra pagamAM lAgavAthI ApaNe pIDAIe chIe, to vadha kazatA prANInA duHkhanI zI kalpanA karavI ? anya prANIne haNanArA athavA pADanArA mAse anarthakAraka Atmavaira ubhuM kare che, jenAM kaDavAM phaLa temane samaya para bhegavavAM paDe che, 14. We are pained when even a thorn is pierced in a part of our body, how much then would a being, which is being Ahol Shrutgyanam

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adhyAtmatatvAlokaH killed, be agonised! Those who kill and torment others, raise reactionary feelings of enmity against themselves, hiMsA parasyAzubhacintane'pi parApakAre punarucyate kim 1 / vizvAGgimaitrIrati-lakSaNAM yo'jAnAdahisAM sa hi veda tatvam // 15 // 1pa. bIjAnuM buruM ciMtavavAmAM paNa hiMsA che, te buruM karavAmAM te zuM pachavuM? ahiMsAnuM vAstavika tattva duniyAbharanA prANIo sAthe maitrIbhAva anubhavavAmAM che. ahiMsAnuM A lakSaNa je samaje che, te ja tattavane samaje che, te ja khare tatvavettA che. 15. Even thinking ill of others is Hinsa, then what to say of doing ill to others? He who bas understood Abipra to mean universal brotherhood or love, has grasped the right principle. dharmastvahiMsAmavalambamAno hiMsAta AvirbhavitA kathaM nu ? nahyambutaH samprabhavanti pAtharuhANi vahnarjananaM labhante // 16 // 16. dharmanuM sAdhana ahiMsAnA pAlana para AdhAra rAkhe che; pachI te hiMsAthI kema thAya? pANImAM utpanna thanArAM kamaLa agnimAMthI kema pedA thaI zake? 16. Merit which acorues from non-injury, can never socrue from injury. Lotuses which grow in water can never have their growth in fire. Ahol Shrutgyanam

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383 tRtopa-prakaraNam parasya duHkhIkaraNa kaSAyavikArayogena vadanti hiMsAm / paropakArArthaka-satpravRttau bhavena hiMsA janane vyathAyAH // 17 // 17 krodha, lobha Adi vikArane vaza thaI bIjAne duHkha apAya tyAM hiMsAno doSa che, paraMtu zubha AzayathI paropakAramayI sakavRtti (jevI ke " oparezana " ane evI bIjI ) AcaratAM duHkha pahoMcADAya tyAM hiMsAne doSa lAgu paDato nathI. 17. Causing pain to others under the ii Hunce of various passions ( such as anger, arrogance, deceit and greed ) is called Hinsa. No siu of Hinga is inco'vid in a bere volent sct even if it couses rain asAvadhAnasthitirapyahiMsAdharmAya hiMsAtmaka-dUSaNAya / sarveSu kAryeSu dhRtopayogaH zreyo'bhilASI yatanAparaH syAt / / 18 // 18 ahiMsA-dharma bajAvavA pratye sAvadhAnI na rAkhavI, upaga na rAkhave e paNa hiMsA che. kalyANane abhilASI dareka kAryamAM upaga rAkhI yatanAparAyaNa rahe. 18. Negligence in the obserrance of Abinsa, is also Hinsa. He who is desirous of his own good, should in every action be careful and take all possible precautions to avoid Hinga. sarvaprakArairmahatImahiMsAM sAmarthyahInazcarituM gRhasthaH / nirAgasAM sthUla zarIramAjAM saGkalpataH saMvijahAtu hiMsAm // 19 // Aho! Shrutgyanam

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adhyAtmatattvAlokaH 19 sapUrNa ahiMsAnuM mahAtrata pALavAmAM asamartha gRhastha mANasa niraparAdhI trasa (sthA) prANIonI IrAdApUrvaka hiMsA na kare, ( ATaluM ahiMsA vrata ArAdhavAnI te temanI pharaja che. ) 19. Housebolle's who are regralis unable to fully obscrve the great and comprehensive vow of hinga, should refrain from intentional injury (Hissa] to innocent creatures who are Trasa-mabile er moving beings [ its opposed to Stavara-station - ry-imizebile beinys). sa ucyate hiMsaka eva dehAdahiMsako yo manasA sahiMsaH / / dehena hiMsA-bhavane'pi zuddhopayoga-cittastu bhavedahisaH // 20 // 20. je zarIrathI ahiMsaka hevA chatAM manathI hiMsaka che te hiM rAka che; ane jenuM citta zuddha upayogamAM vate che tenAthI Akasmika athavA anivArya rUpanI hiMsA thaI jAya che. te ahiMsaka che. 20. Those, who are mentally violent, sre guilty of violence even though they may be physically non-violent; while those, who act with their unint piously inclined, ara truly non-violent even though physical violence happens to be committed by them in so acting. evaM ca no dulacittavRttArahiMsadho lamate pratiSThAm / ahiMsa-dharmaH khalu vIradharmo vIrA hi saMgacchati vIradharmam / / 21 // 21. A parathI samajI zakAya che ke durbala cittamAM arthAta Ahol Shrutgyanam

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tRtIva-prakaraNam bahIkaNu kAcara mANasamAM ahiMsA-dhame pratiSThita thaI zakto nathI. ahiMsA e virame che. ane vara ja vIradharmanuM pAlana karI zake. , [ kaI duSTa mANasanA anyAyapUrNa humalAnA vakhate enI sAme AtmabaLathI jhujhavuM ane ahiMsaka rahI tenA hAthe khatama thaI javuM paDe te khatama thaI javuM e bahu moTI ane zreSTha vAta che; parantu evA vakhate kAyara thaI bhAgI javuM enA karatAM te e humalAkhorane zArIrika baLathI sAmane kare ane jarUrIAta pramANe pratIkAra kare e hajAra daraje sAruM che, kAraNa ke kAyarapaNuM e namAlApaNuM che, jyAre bahAdurI tema ja nirbhayatA e jIvananuM saundarya che, anaHzakitane jeza che.] 21. Thus it is clear that those who are cowardly and wanting in courage, cannot claim to have been 'non-violent simply because of their rafraining from the use of phyeical force. The path of non-violence is meant for the brave and only the brave can tread the heroic path. In the case of unjust aggression, it is much better for an individual to pit soul-force against the aggressor and, remaining non-violent, to be killed by him, or if that be not practicable, to oppose the aggressor with all the physical force at his command and if necessary to kill him, rather than to flee away out of cowardice to protect himself, his dependenta and property. Cowardice does not form part of the pure nature of the soul wbile courage or freedom from fear, does.] paratra zArIrikazUratAyAH pradarzanAto'dhikazaktizAli / prabuddha-cittasya zama-sthiratvaM hiMsAta utkRSTavalA hyahiMsA // 22 // . 22. vireAdhI tarapha zArIrika baLa batAvavuM enA karatAM enI tarapha sAtvika zAkta vRttinA banavuM (athaoNt buddhipUrvaka mardAnagIbharI zAnta vRttine 49 Ahol Shrutgyanam

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madhyAzmatasvAlokaH 6 dhAraNa karavI ) e bahu ja vadhu kaThina ane bahu ja zaktivALuM kAma che. kharekhara, hiMsA karatAM ahiMsAnuM maLa caDhiyAtuM che. 22. It is more heroic (though rather difficult) to show forbearance and at the same time to maintain equanimity of mind towards the opponent than to exhibit physical prowess to him. The power of non-violence is really superior to that of riolence. hiMsAprasRtiH pratihiMsakatvaM vaireNa vairasya paramparA ca / arjita- gatti: laTTu vairicitte prasaOjJAnamayeca suddhA | 22 | 23. hiMsAmAMthI pratihiMsA janme che ane verathI vara vadhe che, bhavAntaramAM paNa enI paraparA vahe che. ahiM'sA e zuddha Atmazakti che, je vairIne paNa zAnta kare che, namAve che, prasanna kare che. 23. Violence begets counter-violence; and revenge produces a series of mutually retaliatory revengeful acts. The force of non-violence makes even the heart of an enemy pacified and humble. idaM paraM teja iyaM parA zrIridaM paraM bhAgyamidaM mahattvam / azeSavizvezvaranamramauli - namaskRtaM satyamahAvrataM yat // 24 // 24. sakala vizvanA adhIzvarAnAM namra mastakAthI vandrita satya mahAvrata e parama jyAta che, e mahatI vibhUti che, e zreSTha saubhAgya che ane e utkRSTa mahattva che. Aho! Shrutgyanam

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karI-kAna 24. The great vow of truthfulness is a vow before which even the heads of the lords of the whole universe bend in devotion and humility. It is the refulgent light, it is all-surpassing wealth, it is the best fortune and real greatness. mRSodyate yat phalamAkalayya phalasya tasyAnRtajAgasazca / astyantaraM kIDagavekSaNIyaM yuktA hi kAryeSu tulA-samA dhIH // 25 // 25. je phalanI AkAMkSAthI mRSA bolavAmAM Ave che te phala ane te mRSAvAdathI utpanna thatA aparAdhamAM keTaluM attara che te vicAravuM joIe. lAbhAlAbhane tulA-samAna buddhithI tela kara gya gaNAya. 25. There is a lot of difference between the guilt involved in uttering falsehood and the worth of the object intended to be sobieved by the utterance of falsehood. One should examine the relative merits of both and weigb them in one's intellectual balance. [ An individual should act according to the dictates of his pure conscience.] dhanArjanaM nyAya-pathena samyag udyogato'zakyatayA ka Aha ? - Arammato dhIratayA tu sahyA ApadyamAnAH pratikUlayogAH // 26 // 26. nyAyanA mArgo rItasara udyoga karavAthI dravyopArjana zuM zakya nathI? alabatta zarUAtamAM AvI paDatI muzkelIo dhIrajathI sahana karavI paDaze. [ parIkSettIrNa thAya tyAre ja siddhi sAMpaDe ne ! 26. Who says that wealth is not possible to be earned in trades or oocupations which are justly and honourably conducted ? Ahol Shrutgyanam

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Of course a man should bear with patience the obstacles which beset his path in the beginning. adhyAtmasasthAlokaH zAmyanti sarvANyapi dUSaNAni yathArthavAde pravijRmbhamANe mRgezvare krIDati vAraNAnAM sambhAvanIyo hi kutaH pracAraH 1 // 27 // 27, satyavAda khilye. hAya tyAM adhA doSo zAnta paDI jAya che, siddha jyAM krIDA karatA hoya tyAM gaja-vihAranI sambhAvanA zI ? 27. When the principle of truth his faults vanish. Is it possible for the lion sports ? fully develops in man, all elephants to roam where prayAtu lakSmIH svajanA arAtIbhavantvakIrtiH prasarIsarItu / sadyosthavA mRtyurupasthito'stu nAnyAya-mArga tu bhajeta sujhaH // 28 // 28. lakSmI cAlI jAya, strajanA zatru bane, apakIti patharAya athavA turata mRtyu upasthita thAya teA pazu sujJa jana anyAya ke anItine mArga graheNuM na tA 28. Wealth may be destroyed, relatives may become enemier, ill-fame may spread around and death may approach at this very moment, but a wise person should never resort to injustice. Aho! Shrutgyanam yataH pariklezamupaiti martyo bhASeta satyAmapi tAM na vAcam / pRSTo'pi jalpena kadApi marmAvita karkazaM vaira-nibandhanaM ca // 29 //

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tRtIpa-prakaraNam 29 je vANIthI mANasane paritApa pahece te satya paNa vANI na bolavI joIe. pachavA chatAM koInA marmane vidhI nAMkhanAruM, karkaza ane tyAdA vacana na bolavuM joIe, 29. A person should not even utter truth if it ORU888 (undeserved or uonecessary ) pain to another. Even when questioned be should always refrain from uttering words which are barsh, stinging or productive of enmity. punanti ve svIyapadAravindaiH pRthvItalaM sundara-mAgadheyAH / yeSAM manovAkaraNAlayeSu mRSA-viSaM no labhate pravezam // 30 // 30. te sundara bhAgyazAlIo potAnAM caraNa-kamalethI pRthvItalane pavitra kare che, ke jemanAM manavacana-kAyAmAM mRSAvAdanuM viSa pravezavA pAmatuM nathI. 30. Those persons are enviably fortunate, whose thoughts, words or acts are not contaminated with the poison of falsehood. Indeed they purify the earth with the prints of their lotuslike feet. pluSTo'pyaho ! prajvalitAgninA druH sAndrIbhaved, durvacasA na lokaH / vAka sUnRtA yaM tanute pramodaM na candanaM taM na ca ratnamAlA // 31 // 31. javalanta agnivaDe baLeluM vRkSa pAchuM pharI puSpaphalAdithI suzobhita banI jaI zake che, paNa duSTa vacanano ghA hRdayamAM je paDe che te rujhAtuM nathI. sUtRta (priya satya) vAhu je pramoda Ape che te candana ke rAnamALA ApI zakatAM nathI. Ahol Shrutgyanam

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madhyazmitavAlokaH .31. A tree even though burnt down by blazing fire, pats forth new foliage, but the wound made by cruel words never heals. Neither sandal paste nor & necklace of jewels is able to give that pleasure wbich truthful speech gives. vinazvarI zrIcA mojAyeM svaganA sama ato mRSodyaM calajIvite'lpasukhAya kasmAczubhavAti jaspet // 32 // 32. lakSamI vinazvara che, bhoga capaLa che ane svajane badhA pitAnA svArthasAdhanamAM mazagUla che; pachI thoDI jindagInA thoDA sukha mATe mRSAvAdanuM sevana zA sAru ? zuM kAma e pApa heravuM? kemake e (mRSAvAda) zubhane nAza karanAra I pariNAme dukhadAyaka che. 32. Why should a man resort to falsehood which may perhaps give much less bappinegg, but eventually is destructive of everything auspicious, when life is evanescent, wealth is transitory, the objects of pleasure are fleeting and all the relatives are self-seeking. apratyayaM saMvitanoti loke durvAsanAnAM dadate nivAsam / doSAna praste mahataH krameNa tad dharmazIlo na vadatyasatyam // 33 // 33. asatya lokomAM avizvAsa phelAve che, satya burI vAsanAone avakAza Ape che ane asatya kame krame moTA dezone janmAve che, mATe dharmazIla manuSya asatya nathI bolato. 38. A religious-minded person does not speak falsehood because it creates and spreads distrust among people, produces Aho ! Shrugyanam

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karI-karaNa wioked desires in tha mind and which ains one after another, gives rise to heinous vratAni zeSANi vadantyahiMsA-sarovare pAlisamAni dhIrAH / satyasya bhaGge sati pAli-maGgAd anargalaM tat khalu viplaveta // 34 // 34. zAstrakAre zeSa vratane ahiMsArUpa sarovaranI pALa samAna batAve che. satyano bhaMga thatAM "pALa' bhAMgavAthI ahiMsArUpa jaLa anargaLa vahI nikaLe che. ( jyAM asayanuM baLa joradAra bane che tyAM ahiMsAnuM sthAna UDI jAya che.) 34. Wise persons describe all other vows to be embankments of the lake of the vow of non-injury. So swerving from the Vow of truthfulness, is pulling down the bank and letting the water of non-injury ) flow away unchecked. [ Where false bood reigns, Ahinsa can have no place ] svamanyadIyaM haratA'dhamena dattaH svadharmopavane pradAhaH / hRtaM dhanaM svAsthya-sukhaM na sUte tasmAt paribhraSTamitastato'pi // 35 // 35, bIjAnA dhananuM haraNa karate adhama mAyusa pitAnA dhamarUpa bagIcAmAM Aga lagADe che, bIjI bAju rela dhanathI sukhane ArAma tene maLatAM nathI. Ama corIne dhandha karanAra mANasa ubhayabhraSTa thAya che, arthAta A lekamAM dukhI ane paralokamAM duHkhI. 85, A vile person who robs another of his wealtb, burno the garden of bis own religious merits by doing so. The stolen Ahol Shrutgyanam

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adhyAtmatattvAlarekA wealth does not allow a man to enjoy it with ease. He thus loses both i. e. merit as well as ease (i. e. is deprived of happiness here as well as in the next world). daridratA-durbhagatA-zarIracchedAdikaM steya-phalaM vilokya / kadApi kurvIta na tatpravRtti yukto grahItuM na tRNo'pyapRSTvA // 36 // 36. cerInAM phaLa daridraya, daubhAgya ane aMgacheda vagere samajI zakAya che. e prakAranuM varNana AcaraNaya nathI. pUkyA vagara bIjAnI tRNa sarakhI cIja paNa na laIe. 36. Seeing that poveriy, bad luck and mutilation of body etc., are the fruits of theft, a person should give up this habit; even a blade of grass should not be touched without permiesion. adyApi no dRSTamidaM zrutaM vA yat steyamAlambitavAn manuSyaH / abhUt samartho draviNaM nicitya bhogAya niHzaGkatayA sukhasya // 37 // 37. Aja lagI e nathI joyuM ke nathI sAMbhaLyuM ke cIryavRttine avalakhana para manuSya dravyasaMcaya karI nizaMka sukha bhogavavA samartha thayo hoya, .. 37. Uptil now, we have neither seen nor heard that a man bas, by accumulating wealth by theft, been able to enjoy happiness without a lurking sense of fear. yazcauryapApadrumadhiSThito'sti svAsthyaM paraM hAritavAn na, kintu / dhRti ca dhairya ca matiM ca janmAntaraM zubhaM cApi sa hInabhAgyaH // 38 // Ahol Shrutgyanam

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393 kRtIya-prANa 38. je,corIrUpa pApanA vRkSa para caDhI beThe che teNe mAtra potAnuM svAgya ja gumAvyuM che ema nathI, paNa te durbhAgI mANasa sanveSa, dharya, viveka ane sadgatine paNa hArI beTho che. 38. Not only does the unfortunate man who has ascended the tree of theft, lose peace of mind or health, but also contentment, courage, discrimination and future cburce of good rebirth in the next world. yo mAryate sa kSaNameka eva prApnoti duHkhaM draviNe hRte tu / saputrapautrAdirupaiti yAvajjIvaM vicintyeti jahAtu cauryam // 39 // 39. je prANIne mAravAmAM Ave che te prANI ekale ja ane kSaNa mAtra ja A bhegave che, paNa jenuM dhana lUMTI levAmAM Ave che te pitAnA bALabaccAM ane strI vagere parivAra sAthe jindagIbhara duHkha bhogave che. (Ama corInuM bdatya hiMsA karatAM mahAhiMsArUpa duSka banI jAya che.) ema samajI cerIne raste mUkI devo. 39. When & man is killed, he himself suffers pain alone and that too for a moment, but, with the deprivation of wealth belonging to a man, be suffers during his whole life along with his sops, grandsons and all the family. The babit of stealing, should therefore be given up. tera-vRtti: vahu navAIraste vRttiH purujArtha-jA ! vizuddha-hastasya ca sAdhuvAdA zAmyantyanAzca paratra nAkam / / 40 // Ahol Shrutgyanam

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ka atharavAhoda 40. cArIne dhaMdhe nIca kAma che, ane prAmANika vyavasAya e puruSArthane mArga che. jenA hAtha cokhkhA che tenI duniyAmAM Ijajata che, jagat tenuM sAruM bele che ane tenA anartho TaLI jAya che, tema ja tene paraloka sudhare che, te vagalene prApta kare che. 40. The babit of stealing is indeed the 'meaneat thing; while non-stealing is the path of rectitude fit to be treaded with manliness. The man, whose bands are upstained with sin, is praised; and his difficulties, if any, are overcome and he obtains heaven after death. yasmin pradIpe zalabhanti doSA yasmin sudhAMzau paritApazAntiH / yasmin samudre guNaratna-bhUtistad brahma ko na spRhayeta sacetAH // 41 // 41. je brahAcaryarUpa dIpakamAM badhA deze pataMgIyAnuM anukaraNa kare che, je brahmacaryarUpa candrodayathI sarva santApanuM zamana thAya che ane je brahmacaryarUpa samudramAM aneka guNa-ratnanI niSpatti thAya che te brAyane keNa sahRdayana cAle? 41. What persons, if sincere, would not care for celibacy which burns down all faults, as a lamp does moths, which, like the moon, alleviates agonies and which, like the ocean, produces the jewels of virtue ? yasmin dineze paritapyamAna upadravadhvAntamupaiti nAzam / iSTArthasampAdana-kalpavRkSe brahmAvate sujJadhiyo yateran // 42 // 42. brahmacarya e sUryasamAna che, e tapatAM upadravarUpa sarve andhakAra nAza pAme che. brahmacarya abhISTa arthonA sampAdana mATe kalpavRkSa che. avazya, e vatanuM rakSaNa karavAmAM sujJa mANasa jAgarita ane prayatnazIla rahe. Ahol Shrugyanam

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tRtIya-prakaraNam 42. Wise persons sbould try to observe the vow of celibacy wbich, like the sun shining with full lastre, destroye the darkness of calamities and which, like the wish-yielding tree, gives the desired objects. siMhAsane copavizan surendraH pravandate yAn zucibhakti-namraH / te brahmacaryavratabaddhacittA manasvino martya bhuvAM jayanti // 43 // 43, jeone svargapurIne samrA Indra pitAnA siMhAsana para besavA jatAM zuddha bhaktinama thaI vandana kare che te brahmacaryaniSTha manasvIe manuSyalokamAM jyavanta che. 43. Those high-minded persons intent upon observing the von of celibacy, to whom Indra, the lord of the gods, humble with pure devotion, bowg down, while taking his seat on the throne, are always victorious on the Earth. phalanti mantrA vahate ca kItiradhyAsate sannidhimapyamAH / yasmin sati prasphuritaprabhAve tad brahmacarya suvicAralamyam // 44 // ja. jenA mahAna prabhAve manno phaLe che, kIri vahe che ane devo samIpamAM upasthita thAya che te brahmacarya vicArazuddhi para avalaMbita che. 44. The vow of celibacy, by means of which sacred Mantrar fructify, fame spreads over the Earth and even gode honour the cbaste with their presence, is attainable only by resolute good thoughts. Aho! Shrutgyanam

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396 adhyAtmatavAlokaH asthnAM prabhUtaM balamarpayantaM raktapravAha pravikAsayantam / mukhe pratApAruNatAM sRjantaM na pAlayed brahma-yamaM sudhIH kA ? // 15 // 45. hIomAM jabaradasta zakti reDanAra, lehIne sundara vikasita banAvanAra ane mukhAkRti para pratApanI lAlimA bharI denAra evuM brahmacarya koNa DAhyo mANasa ne sAcave ? 45. Who, if he is wise, will not observe the vow of delibacy which gives immense strength to the bones, which develops the corpuscles of blood and which imparts the glow of vigour to the face. ? na taM zaraparvahimAMzubhAsaH prahlAdamutpAdayituM kSameran / na taM rasaM divyaphalAni cApi halAdaM rasaM brahma yamAtanoti // 46 // 46. zarada RtunA pUrNacandranI jyotsanA te AhalAda ApavA asamartha che ane divya phaLa te rasa ApavA azakta che ke je AhUlAdane je rasa brahmacarya sAdhananA vikAsamAMthI maLI zake che. 46. Neither the autumnal full moon nor the celestial fruits are able to give that pleagure and Batialaction which chastity bestows. yat prANabhUtaM caritasya, hetuH paraH parabrahmaNi yacca, yasmAt / niryAti medhA taTinIva zailAt tat pAlayana brahma na pUjyate kaiH 1 // 47 // Ahoi Shrutgyanam

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tRtIya-prakAzana 47. je cAritrane prANa che, je parabrahmanI sAdhanavidhimAM mukhya bhAga bhajave che ane jemAMthI sadasadavivekazAlinI prajJA, parvatamAMthI nadInI jema nikaLe che, te brahmacaryanuM je suye pAlana kare te kenAthI na pUjAya? 47. The vow of chastity is the essence of character, plage promineat part in bringing about unity with the Supreme Spirit and is the source of intellectual lustre just as a mountain is that of a river. Who does not worship a person observing this yon ? iha pratiSThA ca paratra ca svaryasmAdado brahma vihAya mArgam / ApAtamAtre ramaNIyamante kimpAkavad dAruNamAzrayeca // 18 // 48. ahIM pratiSThA ane paralekamAM svargagati (sadgati) jenAthI prApta thAya che te brahmacaryane mUkI "kiMmpAka phalanI jema ApAtaramaNIya ane pariNAme dAruNa evuM AcaraNa na karIe. 48. A man should not give up the path of celibacy which secures fame here ( in this life and heavenly happinegg in the next, and resort to an unchaste path which is fascinating in the beginning, but bitter in the end like the fruit of Kimpaka. dehe tapasyeva na tApahetuheturna vA bhaktirica zramasya / na vittakAlavyayasaMvyapekSi brahmAmRtaM jIvanamUlaneta // 49 // 49. brahmacarya, tapasyAnI jema zarIramAM tAjanaka nathI ane bhaktinI jema zatpAdaka nathI, emAM nathI keDIne kharca ke nathI emAM vakhatane ema Aho ! Shrugyanam

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218 adhyAtmatatvAnokaH ApavAne. e amRta che, ane e upara uThAvanArI-UMce laI janArI mahAna jIvana-zakti che. 49. The rectar-like vow of celibacy does not pain the body like religious austerities, nor does it subject it to exertion as work of devotion does, nor does it require the expenditure of time, money and the like, It is, indeed, a highly powerful uplifter of life. nahi kSamante gRhamedhinastu ye sarvathA brahma-mahAvratAya / te dezato brahma samAcareyuH svadAra-tuSTAH paradAravarjAH // 50 // 50. je gRhastha brahmacaryanuM sarvathA pAlana karavAmAM azakta che teo svadAratuSTa ane paradA ravajI rahI maryAdita brahmacarya pALe. 50. The house holders who cannot wholly observe the great Tow of celibacy, should observe it partially by being faithful to their wives and avoiding contact with other women. striyaM svasAraM jananI sutAM vA sva kAmadRSTayA samavekSamANe / svacittakopajvalanaM vicintya parAMganAyAM kudRzaM kSipena // 51 // . 51. pitAnI strI, bahena, mAtA ane putrI tarapha kAmadRSTithI jenAra mANasa para pitAnuM citta krodha ane satapathI baLI UThe che e para dhyAna ApI paradA para burI daSTi karavI nahi. (kemake ethI paradAnA pati, bhrAtA vagerenAM citta paNa krodha ne santApathI eTalAM ja baLI uThe.) :: 51. Seeing that one is extremely provoked and pained to the quick, when another locks with an evil eye at one's wife, Ahol Shrutgyanam

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sutIya-prajJaLak 399 sister, mother or daughter, and thinking that others may also feel similarly, one should not look upon others' wives with an evil eye. dUre parastrIgamanaM svapatnIyogo'pi nAsaktatayA vidheyaH / patyuzca patnyAca suzIlatAyAM sukhAzramo dampati - jIvanasya // 52 // 52. parastrIgamana to dUra rahyuM, peAtAnI patnI sAthe paNa Akti rAkhavI na joie. prati ne patnI annenA suzIla caritra para ja dampati jIvananA sukhAzrama alambita che. (zrI taraphanI Akti pazu doSa che, anAcAra che, pApa che, adhamatA che. ) 5. The question_of_contact with others wives apart, passionate indulgence even in the company of one's own wife, is not proper. The happiness in married life depends upon mutual fidelity and reasonable continence on the part of both the husland and the wife. zukraM hi rAjA karaNAlayasya hate punA rAjJi purasya hAniH / rakSet tataH kAma - zarebhya enaM brahmovasannAhabhRtaM vidhAya // 53 // 53. zukra zarIrane rAjA che. rAjA haOAtAM pura( zarIra yA zahera) nI hAni ja thAya. mATe e rAjAne brahmacarya rUpa bakhtara paherAvI kAmanAM ANAthI bacAvavA joIe, 53. Semen is the king of the body. When the king is killed, his city becomes a mass of ruin. Therefore the king should be saved from the arrows of Cupid by armouring him with Brahmacharya, Aho! Shrutgyanam

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che maravAramatavAlokaH sarvasvanAzaH prabalaM ca vairaM bandhazca dehAntabhayAkulatvam / paratra ghorasthalasaGgamazvA'nyastrIprasaGgasya phalAnyamUni // 54 // 54. sarvasvane nAza, bhayaMkara vaira, beDIba-dhana tathA dehAnta-bhayanI uparithati ane paralokamAM ghora durgati e parastrIgamananAM phaLa che. 54. The following are the penal consequences of coming in illioit contact with another's wife : namely, destruction of every. thing held dear, deadly enmity, in prisonment, fear of being killed and terrible form of worldy existence in the mixt world. zirISapuSpAdhikamArdavAGgI samucchalatsundarakAntipUrAm / samucchvasatpaGkajagandhi-parvazaratsudhAdhAmamanoharA''syAm ||55 / / evaMvidhAM cArukalAkalApAmapyanyanArI ca kumArikAM ca / sAdhAraNastrImapi kAlakUTavallI viditvA matimAn vijahyAt // 56 / / (yugmam) papapa6, jeNInuM zarIra zirISa puSpathI ( sarasaDAnA phUlathI) paNa adhika kamaLa che, jeNInA zarIramAM sundara kAtinuM pUra umaTI rahyuM che, jeNanA mukhamAM vikasita kamalanI sugandha bharI che ane e vadanamaMDala zArada pUrNimAnA candra samAna manohara che-evI paNa sundara ane sarasa kalAkuzala parastrInA (bIjAnI patnI, kumArI yA gaNikAnA) mehamAM na paDIe. viSanI velaDI samajI tenA saMgathI dUra rahIe. 55-56. A discreet man should not fall in love with a womaa who is another's wife, or a spinster or a harlot, but avoid her $8 a poisonous creeper even though she may be more tender tban & Shirisba fower, even if she possesses intoxicating beauty, even if her face be fragrant with the sweet cdour of the fully developed lotus and beautiful like the autumnal fullmcor, and Even if she be eminently accomplished in various arts, Aho! Shrutgyanam

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tRtIya-prakaraNam manaH pravRttirvacasaH pravRttirdehapravRttitha mitho viruddhA: / yAsAM na sAdhAraNayoSitastA niSevitAH syuH sukhasambhavAya // 57 // | pa7. vezyAe mAyavinI hoya che, evI ke jeNInA manamAM ka, vacanamAM kaMI ane vanamAM kaMi hAya che. ane saraMga sukhane mATe na heAya. 57. The company of harlots whose thoughts, speech and action do not correspond to one another, should not be sought b"cause it yields no happiness to the man [ who seeks it ]. 2 vezyAnuSaktaH parigarhaNIyasaGgaprasaMgena vivekayogAt / tathAvidhaM bhrazyati yena devAn guraMzva bandhUMzca na satkaroti // 58 // 51 58. vezyAsaMgI mANasa khurI se|khatamAM paDI eve viveka bhraSTa thAya che ke te mUDha, guruone satkAratA nathI ane andhuvane mAnatA nathI. Izvarane te mAne ja zenA? 58. A man attached to a harlot forms undesirable and detestable contacts with wicked persons and thereby loses the faculty of discrimination to such an extent that he ceases to pay respect to elders and relatives, and even to gods. dravyecchayA kuSTinamapyanaMgopamaM parisnigdhaHzekSate yA / snehajjhitAM tAM sRjatImasatyasnehaM na gacched gaNikAM kadApi // 59 // Aho! Shrutgyanam

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402. adhyAtmatatvAlokA 59 je, dravyanI lAlasAe keDhIyAne paNa jANe e kAmadeva na hoya evI snehabharI daSTithI jue, ane niHsneha chatAM bahArane kheTe saneha dekhADe evI gaNikAno saMga na karIe, 59. A man should never seek the company of a harlot wbo, though devoid of true love in her heart, outwardly shows great regard for him and who, out of greed for money looks upon even a leper witis an eye of tender love, as if he wer: the god Cupid himself. dehasya hAnirdraviNasya hAniryivekahAniryazamazca hAniH / evaM mahAhAnipadaM vicArya daurjanyabhUmi na majeta vezyAm / / 60 // 60. zarIranI hAni, dhananI hAni, vivekanI hAni ane AbarUnI hAni Ama gaNikA saMga mahAhAnikAraka che. Ama samajI durAcAranA, durjanatAnA akhADAsamI enAthI cheTA rahIe. 60. By the company of barlots, body, money, wisdom and fame-all are destroyed. Thus knowing them to be an abode of ruin as well as of wickedness, one should refrain from their contact. rUpaM yadeva pravilokya mAyed AbhyantaraM tasya yadi svarUpam / vicintayet tattvazA, na tarhi janaH smarAndolita-mAnasaH syAt / / 61 // 61. je rUpa joI mANasa matta-pramatta-unmatta thAya che tenA antarika svarUpa para te je diSTipAta kare, te tarapha je vicAraSTi pheMke te tenuM citta kAmanA AndolanothI na gherAya, gheratuM aTakI jAya. Aho Shrugyanam

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tRtIya-prakaraNam 43 ja 1 ja nathI paNa jo 61, If a man who runs mad with the outwardly bandsome form, ponders really over what its in ward nature is, his mind would not be tossed to and fro by passions, parAGganAsaGgamapAtakAmau sarve guNA AhutimApnuvanti / ataH paraM kiJcana nAsti mauryyamataH paraM nApyadharma caritram / / 62 / / 62. parAMganAraMgajanita-pAparUpa agnimAM badhA guNe homAI jAya che. AthI vadhIne bIjI mUrkhatA nathI, AthI vadhIne bIjuM aSama caritra nathI. 62. All virtues are sacrificed in the Gre of the evil of seeking the company of a woman who is not one's own wife. This is the climax of folly. This is the meaneat type of human character. puMsaH pratIdaM pratipAdyate sma yad brahmavarSa vanitAjano'pi / tAtparyatastat kSamate grahItuM nijasthiti cetasi lakSayitvA // 63 // 63. je A brahmacaryane upadeza puruSa pratye karyo te upadeza zrIvargane paNa tenI sthiti pramANe lAgu paDe che. strIne paNa pitAnI sthitine lakSamAM laI te grahaNa kare. 63. The vow of oelibacy, which in the foregoing exposition is expressed and explained in words referring to men, will be found with Decessary changes equally applioable to women them. relves. They (the litter) should therefore adopt it in spirit, taking into consideration their own special condition, Ahol Shrugyanam

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adhyAtmatAroka zarIralAbha punarAtmalAbhaM balasya lAbhaM guNaratnalAmam / vicintya cittaM ca dRDhaM vidhAya na zIlamArgAd vicalet kadApi // 64 // 64. zarIralAbha ane AtmalAbhano vicAra karI tema ja zakti, baLa, Arogya tathA guNarUpa ratnonA lAbhano khyAla karI potAnuM mana evuM majabUta banAvavuM joIe ke zIlanA mArgathI vicalita na thAya. 64. One, with firm mind, should rol swerve from the path of morality, taking into consideration the benefits, aocruing therefrom, namely, vigourous physical health, spiritual purity, physical and mental st:ength, and a host of virtues, ajayyatejo'pratimA prasAdo brahmavrataM sarvatapaH-pradhAnam / dedIpyace jIvanadIpabhUtaM sthire mana:-sthAmani tasya siddhiH // 65 // 65. brahmacarya na jItI zakAya evuM teja che ane anupama prasAda che, sarva ta5mAM e zreSTha che. e jIvanamAM dIpakasamAna jhagajhage che. enI siddhi aDaga mane baLa upara AdhAra rAkhe che, 65. The Yana of celibacy which is an invincible lagtre or dignity, which is an all-surpassing j'y and which is ibe bigbert of all austerities, shines like a ligbt in life. Success in be (bservance thereof depends upen constant steadiness of mind. rakSanti ye niHskhalanaM svazIlaM calanti no mundara-rUpato'pi / jayanti zauNDIramatallikAste tatkIrtigAthA gagane nadanti // 66 // . Aho! Shrutgyanam

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tRtIya-prakaraNam 66. jeo pitAnA zIlane alitapaNe rahyuM che ane mohaka sundara rUpa-saundaryanA samIpamAM paNa vicalita thatA nathI te vara-zekhara mahAzaye ja yavanta che, ane temanI yazagAthAo gaganamAM gavAya che. 66. Those persons of exalted intentions and pre-eminent valour are victorious and their glory is extolled in heaven, who unfalteriogly maintain the vow of celibacy and never swerve from it even in the presence of intoxicating beauty. parigrahAnmucheti mUrcchanAca karma-prabandhA iti saMvilokya / parigraha sarvamapi tyajanti dravyAdirUpaM munayo viraktAH // 67 // 67. parigrahathI mANasa mUcchita thAya che ane mUcchathI kamabanyAnamAM paDe che, ema samajI vivekazAlI manuSya virakta muni banatAM dravyAdirUpa sarva parigraDano tyAga kare che. 67. Because of cove tousness, undue attachinent to illusory objects takas hold of a being, and the latter in its ture forges bonds of Karma. Seeing this, the sages, being disattached, renounce money and all o her worldly objets. gRhasthavRttirmunitA ca bhine parigrahI tanna munihIva / parigraha dhArayato munitve bhavenna kasmAd gRhiNo munitvam ? // 68 // 68gRhasthajIvana ane munijI na e banne bhinna avasthAe che, mATe jema gRhastha muni na kahevAya, tema parigrahadhArI hoya te paNa muni na kahevAya. parigrahadhArIne muni mAnIe to gRharatha paNa muni kema nahi kahevAya ? Ahol Shrutgyanam

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406 adhyAtmatazcAlokaH 68 The stutus of a heidoldr &nd th&t of a monk (ascetic) are quite differert. One who pcisesses Parigraha ( i. e. money and the like ) is not a monk. I we call a man, wbo is coveting and po8Fessing Parigraha, an ascetic, then why should a householder who holds parigraba, be not regarded as an #scetic ? parigrahosgAravato na nindyo nindyaH punastyAgapathAzritasya / dravyeopabhoge madana - prasakterapi pracArasya na durvavatvam // 69 // 69. gRhasthane mATe parigraha nindanIya nathI, paNu jeNe tyAgane mAga grahaNa karela che tene mATe jarUra nindanIya che. dravyanA upaleAgamAM kAmavAsanAnA prasaMganI paNa dhAstI che. 69. Aquisition and possession of parigraha is not improper for a householder, while, in the case of an ascetic, it is doubtlessly open to censure. If the desire for enjoyment of wealth finds place in the heart of an ascetic, then what guarantee is there that the desire for satisfying lust will not find place in his heart? lAbhAzayenA'pi dhane prapanne glAni vrajet sAdhucaritradharmaH | saMsAradurvAta nirodhahetuH sunizcitaM sAdhvaparigrahatvam // 70 // 70 kat lAbhanI sabhAvanAthI dhana rakhAya, paNa ethI sAdhudhama malina thAya che, sauMsAra-mAyAnI purI havAthI aspRSTa rahevA sAru aparigraha jIvana e niHsandeha hu sAru jIvana che; sAdhujIvana e prakAranuM ja hAya. 70. The acceptance of wealth, even with a view to some good end, detracts from the religious obligations imposed upon Aho! Shrutgyanam

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tRtIya-prakaraNam Yatihood. Non-possession of walt! is meant for a Yati as an expedient to av.il the pernicious utmosphere of worldly life. It is essentially important for a monk. gRhasthavargastvaparigrahatve gArhasthya-nirvAhamalaM na kartum / ataH sa kurvIta parigrahasya pramANamAmAprasarAvarAdhi / / 71 // 71. aparigraha sthitimAM gRhasthAvasthAne nirvAha kare e na banI zake tevI bAbata che, mATe gRhastha rItasara parigrahanuM parimANa kare. parimANavratathI paNa gRhastha tRSNAnA vegane pitAnA kAbUmAM levA samartha thaI zake che. 71. It is in roesible for a householder to lead his life 88& householder without Parigraba, therefore he should get a limit to bis holding of property, so that the speed of the current of ambition may be obecked. parigrahasyAnavadhau pracAre tRSNA pracAraM labhate nitAntam / tato janaH pAta ivAmburAzI bhave nimajjediti veditavyam // 72 / / 72, parigrahapravAhanI amaryAdita sthitimAM tRSNane vega bahu jorathI vadhe che, ane ethI mANasa, samudramAM naukA DUbI jAya, tema saMsAramAM DUbI jAya che. 72. We shoull bear in toined that great obtins unlimited hold on the ruind of a ran i Parruha ( a ) be not limited, The result is that he is lost in the ocean of S101ara, just as a boat (overka jed ] sinks and is lost in the oct80. Aho! Shrugyanam

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08 seetaraNAto; parigrahA''saktivazIbhavantaM muSNanti cArA vissyaabhidhaanaaH|| dahatyanaGgo dahanaH kaSAya-vyAdhA nirundhanti punaH samantAt / / 73 / / 73. paricaDamAM Asakata thayela prANInI e dazA thAya che ke viSayarUpa cAre tene lUTe che, kAmarUpa agni tene bALe che ane kaSAyarUpa zikArIe tene cAre bAjuthI gherI le che, 73. A man who abandons himself to excessive greed, is robbed by hiaves called worldly objects, is burnt by the fira cf lust and is besieged all around by the hunters in the form of passion pApasya callImasukhasya khAni dopAvalI-mAtaramAhurAzAm / mAtaMtra jAti vedAna patra mA zazine 74 . 74. tRSNa pApanI velaDI che, duHkhanI khANuM che ane deSaparamparAnI jananI che. jyAM candra ane sUryanAM kiraNe nathI jaI zakatAM tyAM paNa tRSNAnI Umio pahoMce che. 74. Hunkering for worldly objects is called the creeper of sins, mine of calamities and source of a host of vices. The waves of desira extend to, and spread in, places where neither the rays of the moon, nor those of the sun, are able to penetrate. AkrAnta vizvapritayo'pi lAbha-mahArNavastaH prasaran niruddhaH / yamo'zato'pyeSa samAzrito thairevaMvidhAH syugRhiNA'pi dhanyAH // 75 // 75. lebhAvanuM pUra traNe jagat para AkramaNa karI rahyuM che. kintu jemaNe A aparigraha-trata aMzathI paNa svIkAryuM che teo paNa lebha-sAgarane prasarata aTakAvavAmAM samartha thaI zake che. evA vratadhAraka gRhastha paNa dhanya che. Aho Shrutgyanam

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tRtIya-prakaraNam 409 75. Those who have even partially pranised the vow of non-oove tousness, are able to check the tiles of the ocean of greed which have pervaded the three worlds. Susb persons thongh bouseholders deserve to be congratulated. ArambhabhArA bhavavRkSamUlaM parigrahaH kAraNamastyamIpAm / tasmAdavazyaM niyatapramANaM parigraha saMvidadhIta gehI // 76 / / 76. bhava-vRkSanuM mULa kaluSita AraMbhamAM che, ane ArabhanuM kAraNa parigraha che; mATe gRhastha parigrahanuM samucita parimANa avazya karavuM joIe. 76. The tree of worldly existence has its root in activities (which involve sins like injury and others and desire for wealth is the cause of these activities. A householder should therefore set a limit to the acquisition and possession of property. etAnahiMsAdi-yamAn svazakterahanti sampAlayituM samagrAH / dharmo'styayaM sArvajanIna eva svAbhAvikI jIvana- nItireSA // 77 // 77, A ahiMsA Adi amene potAnI zakti anusAra badhA pALI zake che. ane sArvajanika dharma che ane jIvananI ravAbhAvika nIti che. 77, All should always obrerve these five Yamas aocording to their own individual capacity. These ( five ) Yamas constitute the prescribed course of conduat (dharma) universally applicable:to all:and naturally form the bare Principles of coudinct in life. Aho! Shrutgyanam

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daza0 adhyAtmatatyAkoMkaH dhIjaivahiMpramuNA mA vizA-rAghavachannatiyA vinaMta che te sArvabhaumA uditA mahAvataM vitarka-bAdhe pratipakSa-bhAvanam // 78 // 78. A ahiMsA Adi yame deza, kALa vagerenI maryAdA vagaranA sArva. bhauma bane che tyAre "mahAvrata" kahevAya che. "vitarka eTale hiMsA Adi de, e de taraphathI bAdhA AvatAM pratipakSa ahiMsA Adi) tattvonI bhAvanA karavI. 78. When these Yumnas (Alinzi and others) are not delimited or controllei ly the exigenres of time and place etc., they constiute the Great Vows (197) in their highest conception, applicable in all plain and at all mes (mga). When perverse witae ail us, we should coolti fact them by thinking about ibeir opposites (Ahinand viber), vitarkavAdhe pratipakSa-bhAvanAd yogasya saukaryamavekSya yoginaH / yameSu yogasya prabhASire'GgatAM vinApanetA prathamaM hi yujyate / / 79 / / 79. pratipakSanI bhAvanAthI arthAt ahiMsA Adi saddaguNenI amRtarUpa bhAvanAnA utkarSathI "vita' para arthAt hiMsA Adi durbhA upara dAba paDatAM yogabhUmi uparanuM prasthAna saraLa thAya che. eTalA mATe yama-niyamane yoganAM aMga batAvavAmAM AvyAM che; kAraNa ke vighone haThAvanAranI pahelI jarUra hoya. 79. Perverse ideas (feat) are removed by pondering over their opposites and thus the path ni Yoga is rendered easier. Therefore the pages regard the Yarras as forcing tbe purt and parcel of Yoga. It is bat proper that the remover of in pediments should rec-ive first preference. Ahol Shrutgyanam

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tRtIya-prabhALam anantamajJAnamanantaduHkhaM hiMsAdiduSkarma phale vibhAvye / ataH prakarSaM samupeyuSAM yat phalaM yamAnAmabhidhIyate tat // 80 // 80. ane A rhiMsA Adi dayAnu phaLa ananta ajJAna ananta duHkha che ema sthira cittathI bhAvanA karatA rahevu joie, e prakAranI bhAvanA jema puSTa thAya tema ahiMsA Adi yamA puSTa thAya. akhaMDa bhAvanAmaLathI unnata dazAe paheAMcelA yamAnAM mULa je darzAvyAM che te nIce pramANe che. 80. One should well reflect on this truth that unfathomable ignorance and unending misery are the results of perverse ideas (Hinea and others). What result is brought about by the Yamas when they are practised to perfection with the aid of the above-said refleetion, will now be stated. AdyavratasthairyavataH puraH syurnisarga - vaiza api zAntibhAjaH / satyavate prAptavati pratiSThAM vinodyamenApi phalasya siddhiH // 81 // ra 81. je mahAnubhAvanA jIvanamAM hiMsA prati ta thAya che tenI AgaLa nisagavarI-janmasiddha vairI prANIo paNa pAtu nAM vaira mUkI daI paraspara zAnti dhAraNa kare che, satyavratanI sthiratAnuM pariNAma anAyAsa kASsiddhimAM Ave che, e sthiratAnA pariNAme vacarnAddhi prApta thAya che. 81. In the presence of one who firmly observes the vow of Abinsa, even creatures with natural antipathy against one another, are quieted down into being mutually friendly. When the vow of truthfulness is determinately practised it fructifies actious without efforts. asteyanAma - tanizcalatve ratnAni jAyanta upasthitAni / pratiSThite brahmaNi vIryalAbhaparigrahe janmakathantva - bodhaH // 82 // Aho! Shrutgyanam

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adhyAramatavAlokaH 82. asteyavrata sthira thatAM sarva dizAnAM ratnanidhAne upasthita thAya che. brahmacaryanI pratiSThAthI vacelAbha prApta thAya che. aparigrahavratanA utkarSe (nimamatva bhAvathI cittanI zuddhi thavAthI) pUrvajanmanuM smaraNa prakaTe che. 82. When the row of non-stealing is practised unswervingly tbere is the acquisition of jewels (things held precious) from all quarters. When the vow of celibacy is firmiy observed it gives immense virility (power) and the row of non-covetousness revived memory of past births. aSTau ca yogasya vadanti dRSTIraSTAbhiraGgaiH saha tAH krameNa / suzraddhayA saGgata eva bodho dRSTivabhASe prathamAtra mitrA // 83 // 83. ganI ATha dRSTio batAvavAmAM AvI che. e daSTie kramazaH pUrvokta yoganAM ATha aMgothI samanvita che. suddhAyukta je bodha tene "daSTi kahevAmAM Ave che. emAM pahelI "mitrA che. 83. ccording to the wi-e. Yoga de+ls with eight aspects of mental attitude (fo), which are respectively correlated to the eight divisions (as) of the Yoga (mentioned Drfore). Drishti is a sort of mental perception associated with right belief. The first of these Drisbtis is called Miti mana ca mitrA-zi darzanaM syAd, ihopamAnaM ca kaNastRNAgneH / na bhakti-sevAdiSu khedavRttine vartanaM dveSi punaH paratra // 84 // 84, mitrAmAM "dazana"mada hoya che, evuM manda ke jene tRNAgninA kaNanA udyotanI upamA apAya che. A daSTimAM vartamAna manuSyane bhakita ane sevA AdinAM kAryomAM kheda Upajato nathI, ane bIjA tarapha draSavALuM vartana hotuM nathI. Ahol Shrugyanam

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tRtIya-prakaraNam 84. In the Mitra Drishti, perception is dim. Hence it is compared to a spark of the fire of grass. Tu this stage one is not averse to devotion or service nor is rancorous to otiers. devAdhideve kuzalaM ca cittaM pravandanaM saMsmaraNaM ca tasya / yogasya bIjaM sumanA idaM sad gRhNAti dRSTAviha vartamAnaH // 85 // 85. A draSTimAM vartamAna citta bhagavALuM hoya che. prabhu vandana, bhagavasmaraNa A daSTimAM pravarte che. A prakAranuM zubha ga-bIja A dRSTimAM vartate sajana prApta kare che. 85. A good-minded one who has elevated himself to this Drishti, zows the good seed of the Yoga consisting of fond attachment to the Dispassionate One, as also salutation to end remeinbrance of Hir. saMsAravAsAd viratA asaGgA ArAdhayantazca mahAvratAni / AdarzabhUtAH zubhasAdhanAyAM yathocita sevati sajanastAn / / 86 / / 86. prastuta dRSTine pAmela sana, jeo saMsAravAsathI virata che, niHsaMga che, tapodhana che ane mahAvratasampanna che tema ja kalyANamAganI sAdhanAmAM AdarzAbhUta evA santAnI yAcita sevA kare che. 86. A:d he, the good on", duly serves those who have forsaken association with workily life, who are observing the Great Vows and who are ideals on the path of spiritual good. udvignatA cAtra bhavaprapaJcAt sAmAnyato'bhigrahapAlana ca / samAdagthojjvaladharmavAcA zraddhA parA''smArtha-nibodhane ca / / 87 // . Ahol Shrutyanam

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adhyAtmatatvAlokaH 87. A dRSTimAM bhava-prapaMca tarapha udvega hoya che. sAmAnya prakAranA abhigraha(sAmAnya saMka9penuM pAlana hoya che, dharmanI pavitra vANa, pavitra dharmazAstra tarapha Adara hoya che ane yogabIjanuM (AtmakalyANanuM) sAMbhaLavAmAM bahu zraddhA hoya che, 87. While a man is in this Drishti, he naturally feels disgust for the ocean-like Samara. He ordinarily submit shimself to progressive discipline or some rows and has due respect for religious (auspicious) precepts or scriptures aud full faith in listening to the essential principles of spiritual advancement. evaM ca dRSTAviha vartamAnaH kRpAparA duHkhiSu bhadramUrtiH / aucityasampAlanatatparazca yogAbhirUpaiH kathayAmbabhUve // 88 // 88. A dRSTimAM vartamAna bhadrasUti sarjana duHkhI para dayA heya che, ane ocityanuM pAlana karavAmAM tatpara hoya che. prathamaSTigata prANI AvA prakArane cegAcAryoe varNavyo che. 88. Adepts in Yoga say thet the good-minded one who has attained to this stage, sympathiscs with the distressed and takes to right line of action. durbodha-dharme vipulo'mbuvAho durvartana-drau nizitaH kuThAraH / satsaGgatiryA vibudhainyaMgAdi tatprAptiratra praganidAnam // 89 // 89. satsaMgati, je durbodharUpa ghAmane zamAvavAmAM vipula jaladhara samAna che ane durAcaraNarUpa vRkSane kApavAmAM tIkSaNa kuThArarUpa che, te A dRSTimAM Ame. natinA sAdhana tarIke prApta thAya che Aho! Shrutgyanam

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tRtIya- 89. A person being in this Drishti, acquirea, ag an aid to spiritual progreso, the company of the good, which removes misunderstanding just as a shower of rain removes heat and which deals & deadly blow to bad conduct just as a sharp axe outs down a tree. antye 'parAvarta' imAM ca dRSTiM kalyANarUpAM labhate subhaagH| yathA krAnti DikSA mAla-ducimaDha: ghatti 10 | 90 chellA "pula parAvarta" kALamAM A kalyANarUpa daSTi bhAgyavAn prApta kare che. "grathi'-bhedanuM (nibiDa karmacarine bhedavAnuM) kArya jene najIkamAM thavAnuM che evA cetanane chelA "yathApravRttikara mAM A (prathama daSTinuM) jIvana prApta thAya che. (yathApravRtti karaNa" e AtmAnA pariNa mavizeSanuM nAma che) 90. The fortunate one attaing to this stage in the course of the last Padgala-Parafarta time and in the last .Yatbapravritti. karann' stage, when the cutting of the Karmic knot, is very near. caturdazoktAni jinAgame guNasthAnAni tatra prathamaM nigadyate / samAgatasya prathamAmimAM dRzaM zAstre tu sAmAnyata eva varNitam // 91 // 91. jinAgamamAM coda guNasthAnuM pratipAdana karyuM che. temAM paheluM guNasthAna A prathama dRSTimAM AvatAM prApta thAya che. zAstramAM te sabandhI je anya kathana (avikasita badhA jIvamAM prathama guNasthAnaka che evuM kathana karyuM che te sAmAnya daSTie (sAmAnya cetanA guNanI daSTie) karavAmAM AvyuM che. 91. In the Jaina scriplures are mentione : fourieen evolutionary stages of development of virtues [ Gunastiaou). He w bo has attained to this Drishti, is said to have reached the first stage Aho 1 Shrutgyanam

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adhyAtmataraSAkokaH of development. When the scriptures eag that even all those who have not yet reached to this Drishti, are also included in the first Gunasthana, it is an ordinary or general description with & view to their nature of Chetar & only (and not a scientific one). yamena yuktA prathamA dRguktA tArA dvitIyA niyamena yuktA / zaucasya sadbhAvanayA ca tatra viraktiraGge, na parAGgamohaH // 92 / / susattvasiddhiH sumanaskabhAva ekAgrabhAvo jaya indriyANAm / AtmasvarUpekSaNayogyatA ca phalAnyamUni pratipAditAni / / 93 / / santoSatazcottamasaukhyalAbhaH svAdhyAyato daivata-darzanaM ca / / vAridrazaLa tAnA ja siddhi cho. samAdhi vidhAna 24 . 2-9-64 - mayukta pahelI haSTi kahevAI niyama-yukta bIjI dRSTi tArA che. temAM niyamanA zoca, santoSa, svAdhyAye, tapa ane IzvarapraNidhAna e pAMca bhede che, te pachI prathama ya tenI bhAvanAthI pitAnA deha para verAgya pedA thAya che ane anyadeha uparano meha zAMta thAya che. vaLI, sattvaguNanI siddhi, mAnasika ullAsa, eka gratA, indriyajaya ane AtmasvarUpane avalokavAnI yegyatA prApta thAya che. zaucanAM ATalAM phaLa batAvyAM che. santoSathI uttama sukhane lAbha thAya che, svAdhyAyathI ISTa devatAnuM darzana thAya che, tapathI zarIra tema ja IndriyonI sAmarthya-siddhi sAMpaDe che ane IzvarapraNidhAnathI samAdhi prApta thAya che. (A pahelI be daSTiomAM yama, niyamanuM pAlana sAmAnya prakAranuM samajavuM.) 92-93 94. In the first Drishti stress is laid on observance of Yamse. while in the second Driebti called Tara, observance of Niyamas is imperative. Of the Niyamas [, roSa, tapa, dazASUIT and al-a za), constant contemplative practices of purity [uta) bring on indifference for one's own body and disattachment towards other bodies; moreover, by the practices of purity (via),one gets mental de iunt in purity, concentration, control over senses and fitness for the introspection of his ioner-self, And from contentment (Frate) results the acquisition of excellent Ahol Shrugyanam

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tRtIya-prakaraNam happiness; healthiness of the body and the senses is acquired through religious austerities (aq); study of spiritual truth (981) leads to the blessed sight of the deity; and the meditation of God ( satu foteca) facilitates deep concentration (Samadhi). asyAM ca tArA-dRzi gomayAgnikaNopamaM darzanamabhyadhAyi / nodvignabhAvotra hitapravRttI tatvAvabodhasya punaH samIhA / / 95|| 95. A "tArA dadimAM chANAnA agninA kaNa jevo baMdha hoya che, arthAta pahelI dRSTinA baMdha karatAM kaMIka spaSTa hoya che, eTale ke A daSTimAM mitrA" karatAM kaMIka vadhu spaSTa darzana heya che. hitAvaha kRtyasAdhanamAM A daSTivALAne udvega AvatuM nathI. A daSTine AtmA tattvajijJAsu hoya che. 95. In this Tara Drishti, the wise say that the perception is like & spark of fire of cowdung cake. There is no fatigue in doing beneficent or religious actions in this Drishti and there is an ardent desire for realization of truth, prItistvavicchinnatayA'tra yoga-kathAsu bhaktivimalA ca satsu / nAyogyakarmAcaraNaM ca ziSTAH pramANamityanyamateSu sAmyam / / 96 // 96. gakathAmAM tene prema avicchinna hoya che ane puruSa tarapha tene bahumAna hoya che. A daSTimAM nizvita AcaraNa nathI hetu, ane "ziSTa pramANa che" evI bhAvanA hovAthI (evuM sarala citta hovAthI) anya mato tarapha samabhAva hoya che. 96. In this Drishti there is unmitigated fondness for hearing about the subject of Yoga, pure devotion towards the good and no inclination towards bad actious, And in this Drishti one Ahol Shrutgyanam

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adhyAtmatasAdokaH cherishes religious tolerance considering that the wise and the good (of any persuasion) are treated as authority" by persons of that persuasion. yatrA''sane yogatRtIyakA dRSTibalA sA viditA tRtIyA / dRDhaM ca kAThAgnikaNaprakAzopamaM bhaved darzanamatra dRSTau / / 97 // 97. trIjI daSTi "balA che jemAM ceganuM trIjuM aMga "Asana' prApta thAya che. A daSTimAM je darzana hoya che te kANAgninA kaNane prakAza jevuM daDha hoya che. 97. The third Drishti is called Sala which is co-related to a seat or posture (Asana], the third division of Yoga. Here the perception is as steady as the light of a spark of wooden fire. tatvasya zuzrUSaNamatra bhUri kSeyo na yogasya pathi prayANe / asAdhutRSNAtvasyorabhAvAt sthiraM sukhaM cAsanamAvirasti / / 98 // . . 98, A daSTimAM tavazravaNanI AkAMkSA utkaTa hoya che, ane ugajanya '5' (vikSepa) hoSa, yogapravAsamA nautara 42nA2 cha, tejI . ya che. agya lAlasA ane tvarA (bIjI bIjI bAbatanI utsukatArUpa tvarA) zAnta thaI javAthI A daSTimAM rithara ane sukharUpa AsananI siddhi thAya che. 98. In this Drishti one feels an ardent desire for hearirg the religious or spiritual truth; fioklemindedness vapishes and so it does not obstruct the path of Yoga; and on account of the absence of improper desires and of undue haste he becomes used to some steady and comfortable seat. ato'ntarAyAH zamamApnuvanti dvandvAbhighAto na ca sambhaviSNuH / apAyadurIbhavanena satyaM bhavet samastaM praNidhAnapUrvam / / // 99 // AhoiShrutgyanam

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gratA 9 AsanasiddhinA baLathI zArIrika roganI avyavasthA vagere) antarAye ThaMDA paDe che, ane zItaSNAdi dvandrathI abhibhUta thavAya evuM nairbalya dUra thAya che. vipakArI deze dUra thavAthI A dRSTimAM samasta dharma-kRtya mananI sAvadhAnI sAthe thAya che. 99 Owing to the acquisition of some such posture, disturbiog obstacles are removed. There is no possibility of his being disturbed by heat and cold and similar couples of opposites; and the impediments being removed, all religious rites are done oarefully and with mature deliberation, yUnaH sakAntasya vidagdhabuddheryathA sugeyazravaNe'bhilASaH / imAM dRzaM prAptavatastathA syAt tatvAvarodhazravaNAmilApaH // // 10 // 100 ramaNasameta nipuNa yuvakane sundara saMgIta sAMbhaLavAmAM ja rasavRtti hoya che, teTalI rasavRtti tasvazravaNa mATe A daSTivALAne hoya che. A tatvazuzraSAne guNa A dRSTimAM prakaTe che. 100 One who has attained to this state, takes a much delight in hearing about knowledge of reality as a young man of refined taste with his beloved by his side does in bearing enchanting songs. asatyamuSmina zrutamapyapArthamivoSarAyAM bhuvi vIjavApaH / sati tvamusmin parasAdhanAni karmakSayAyA'sulabhAni na syuH / / / 101 // 101 jyAM zuzraSA nathI, tyAM zravaNanI zI kimata? ukhara jamInamAM bIjavapananI jema te vyartha jAya, paraMtu jyAM zuzraSAnI Urmi vahe che, tyAM kama kSaya sAdhavAnAM bIjAM sAdhano paNa sulabha thaI jAya che. Aho! Shrutgyanam

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adhyAtmatatvAlokaH 101. In the absence of desire for bearing about the knowledge of truth (T ), the mere hearing of it, bears no fruit As do the seeds in a barren soil, while if the desire for bearing it exists ardently, other means for the destruction of Karmic forces, will be easily available. sIjasvitA vALane vAgoLAnena mAtA turIyA | asyAM ca tasvazravaNapravRttirdIpaprabhAsannibhadarzanAyAm // // 102 // 102 thI daSTi "dIprA che. A dRSTi prANAyAmavALI che. A dRSTimAM utthAna deSa (sAdhanapraNAlInuM bhAMgI paDavuM e jAtanI kheDa) dUra thAya che. ahIM tattvazravaNa prApta thAya che. A daSTinuM darzana dIpakanI prabhA sarakhuM batAvavAmAM AvyuM che, 102 The fourth Drishii is called Dipra which is characterized by restraining and regulating of breath (Pradajama], and is free from the obstacles to Yoga. In this stage he is prepared to hear the truth, The perception here is compared to the light of a lamp. para jANaTamti-karo ta ghozimi zALAmAM jamA ! sa recakaH pUraka-kumbhako ca zvAso bahirvRttirihA''dimaH syAt // 1.3 // prapUraNaM tasya ca pUrakaH syAt sthirIkRtistasya ca kumbhakaH syAt / ekasvamAyA na hi yogakArAA, kecit tato yAnti pathedRzena // 104 // (yu ) 103-104 zvAsa-prazvAsanI gatino redha kare ene "prANAyAma kahevAmAM Ave che. tenA traNa prakAro che. recaka, pUraka ane kuzmaka. recaka eTale bahivRtti zvAsa, arthAt andaranA zvAsane bahAra kADhe te recaka, pUraka eTale antavRtti zvAsa, arthAta bahAranA vAyune kheMcI andara pUravAnuM je kAmate pUraka; ane te pavananuM stabhana karavuM, arthAta tene sthira karI rekI rAkhavo te kurabhaka. Ahol Shrutyanam

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tRtIya-prasaMnam 421 ceAgAbhyAsIe AvA eka sarakhA svabhAvanA nathI heAtA, eTale keTalAka A jAtane mAga paNa grahaNu kare che. 103-104 Control over inhalation and exhalation of breath is called Pranayama, It is of three kinds: Rechaka, Paraka and Kumbhaka. Rechaka means exhalation, Puraka means inhalation and Kumbhaka means suspension. All who practise Yoga, not being of the same or similar nature do not necessarily follow the same method, but only some follow this path. syAd bhAvataH prANayamastu bAhyabhAvasya rekAt, paripUraNena / vivekabhAvasya samujjvalasya sthirIkRtervAstavametadaGgam // // 105 // 105 prANAyAmanI kharI upaceAgitA tenA khIjA arthamAM che. meha-mamatvarUpa AhvabhAvanuM raeNcana karavuM te recaka, antarbhAvanuM ( vivekabhAvanuM) paraNu karavuM te pUraka ane nizcita tattvArthanuM sthirIkaraNa te kumbhaka. A bhAva-prANAyAma che. 105 The real utilily of a 14 is appreciated when it is understood not in its physical sense, but in its spiritual sense. Exhalation of passionate addiction to externals is called BbavaRechaka, inhalation of enlightened discrimination with regard to internal nature is Bhava-Puraka and making steady in the mind the real truth is Bhava-Kumbhaka. This Bhavn~Pranayam& is the real part of Yoga. strIto'pi putrAdapi mitrato'pi dharmaH priyaH syAnnija dehato'pi / kSipeta dharmArthamapi svAn prANAnta-kaSTe'pi na tu tyajet tam // // 106 // / 106 A dRSTimAM srI, pu, mitra ane peAtAnA prANuthI paNa dhama priya hAya che. A dRSTivALe thane mATe peAtAnA prANa ApavA taiyAra thAya, parantu prANAntakamAM paNa dhama te na che!De. ( A dRSTine jIva dhama bhAvanAmAM ATalA vikasita thayelA hAya che. ) Aho! Shrutgyanam

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adhvAtmatatvAlokaH 106 In this drishti Dharma (good conduet) is dearer to him than even his wife, friend and son. He becomes ready to sacrifice his life for the sake of Dharma. and does not abandon it even at the risk of his life, sara evaM bhavakSArapayonirAsAt tattvazruti - svAdujalena puNyam / bIjaM prarohapravaNaM karoti samyaGatiH sadgurubhUribhaktiH // // 107 // 107 Ama sadgurubhakta satbuddhi sajjana bhavavAsanArUpa khArA pANIne tyajI tattvatirUpa vAdu jaLathI puNya-khIjane vRddhi pamADe che. 107 The wise one, with due devotion to his good preceptor, discards the salt waters in the form of the worldly emotion and feeds the seed of Yoga with the Sweet waters of the hearing of true knowledge. mithyAtvamasmitha dazAM catuSke'vatiSThate grandhyavidAraNena / thervibhedo bhavati sthirAyAM tad dRk catuSke'tra na sUkSmabodhaH / / / / 108 / / 108 A cAra daSTie sudhI 'granthi'-bheda ( ( mAharUpa granthinA bheda ) na thatA hai|vAthI 'mithyAtva' rahe che. 'granthi'nA bheda 'sthirA' (pAMcamI) dRSTimAM thAya che. ataeva A dRSTi sudhI sUkSmabodha (' je dazana-meha ' TUTavAthI pragaTa thAya che te ) anudita rahe che. 108 Till the end of the fourth stage (aft), perverted understanding (which makes no distinction between the soul and the body ), in other words, Mithyitva ( mAva ) persists, because the knot of ignorance and delusion is not loosened till then. The knot gets loosened in the fifth Drishti called Sthira ( for ), This is the reason why correct minute perception is not possible during the first four Drishtis. Aho! Shrutgyanam

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tRtIya-kazALam mithyAtvadoSasya parAjayena saMsAraduHkhaudha-nibandhanasya / satsaGgato durgatikAraNasya kutarkarAhoH prapalAyanaM syAt / / / / 109 // 109 mithyAvaSa saMsAranI duHkharAzinuM mULa che. satsaMganA cepage tene parAjaya thatAM durgatikAraka e kutarUpa rahu palAyana karI jAya che, 109 Mithyatva is the root-cause of all cala unities that are met with in this world. That being overcome through association with the good, the Rahu in the form of perverted reasoning leading to perdition, ilees away. zamAmbuvAhe pratikUla-vAtaM sadbodha-padme ca himopapAtam / zraddhAnAlve sAvaja ra niMga hitaM dArita kutarA ne | 20 | 110 (kutakane khyAla ApatAM gAcA kahe che ke, kutarka zamabhAvanI jalavRSTine rokavAmAM pratikULa pavanatulya che ane sabodharUpa kamala para himapAta che, tema ja tattvazraddhAnamAM zalyabhUta ane garvapaSaka che. kutamArgane Azraya laI mANasa potAnA hitanuM hanana kare che. 110 One destroys one's own good by resorting to perverted reasopiog (a ) which is compared to an unfavourable wind dispersing the clouds of tranquillity, to a fall of snow on the lotus in the form of good advice, and to a thorn in righteous belief, and which serves to excite pride. samAsu vAdaprativAdajalpA vizAradAnAM vividhA bhavanti / tatvAntasiddhirnahi labhyate tairdRSTAntabhUtastilapIlakotra // // 111 // 111 vidvAnonI sabhAomAM aneka prakAranA vAda-prativAda cAle che, paraMtu ethI tasvasiddhi pAmI zakAtI nathI. emAM ghANane baLadanuM udAharaNa vicArI zakAya. Aho I Shrugyanam

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adhyAtmatatvAlokaH 111 In the assembly of the learned, there take place discussions and rejoinders of various kiade. Indeed they do not lead to the realization of truth or to any absolute conclusion. This is illustrated by 'Tilapilaka' i 8. an ox turning round in & mill without making any progress. eke'bhiyuktA amuka padArtha yathAnumAnaiH parikalpayanti / anye'bhirUpA amumeva bhAvamanyasvarUpaM pratipAdayanti // // 112 // 112 eka pakSanA vidvAno amuka padArthane anumAnanA baLe jevA rUpamAM nirUpe che, te ja padArthane bIjA vidvAna bIjI rIte pratipAdana kare che. 112 What is almost seen in the assemblies of learned people is that the learned disputants on one side, by speculating on probabilities, try to describe or propound one thing in one manner, while tireir learned opponents describe or propound the game thing in & different manner. atIndriyArthA yadi hetuvaadaivinishcysykpdiimupeyuH| etAvataH kAlata eva te syurvinizcitA vizva-vizAradeSu / / // 113 // 113 atIndriya padArtho jo tarkabaLathI nizcita thayA heta agara thaI zakatA hatA te ATalA kALe jagatanA vidvAnee te padArthone nizcaya kayArano karI nA heta. 113 If incontrovertibly logical proof had been possible in regard to matters beyond the reach of senses, the learned men of the world could have arrived at & definite conclusion long ago. Ahol Shrutgyanam

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sUtI haba kara6 vAhanAjha tajAtrA karamAvAcAramAM thI. tatvasya siddheH patha eka eva yogo vinA yaM khalu nAsmasiddhiH // // 114 // 114 jyAM AtmasAdhanA nathI, tyAM vAdacarcAthI ke tarkaparamparAnA balathI prakAza zuM maLe? tattvasiddhine eka mAtra mAga vegasAdhana che. (ane gasAdhanAne mArga zuddha dharma sAdhana che.) niHsanTeDa, AtmasAdhanA vagara Atmasiddhi nathI, 114 Neither by discussion nor by logical reasoning can there be enlightenment of the inner intelligence of those who have not directed their efforts to the elevation of their spiritual life. The only way to kuow what is the truth is Yoga, without which it is quite impossible to have knowledge of the Self, zAstrArthazaktyA na parAbhibhUtarabhyAsamAtrAna ca shaastrraasheH| siddhi samAgacchati tatvabhUmirAlambate'sau zamazAli zIlam // / // 115 // 115 zAstrArthabaLathI bIjAne parAsta karavAthI ke zAstra samUhanA abhyAsamAtrathI tatvabhumi prApta thaI zakatI nathI. paraMtu tenI prApti upazamazAlI zIla upara AdhAra rAkhe che. 115. Neither the study of the heaps of scriptures por victory over others on the strength of scriptural erudition, leads to realization of the truth; but it depends upon good conduct characterized by inental trauquillity. na zabdabhede kalaho vidheyo nAnAvidhAnAM khalu darzanAnAm / vicAraNIyaM paramArthatatvaM samaM hi pazyanti samekSiNastu / / // 116 / / Ahol Shrutgyanam

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426 alpajJatAna: 116 adhikAMza, dharmanA jhavraDA ke dAnika kalaha bhizinna datemanI bhinna bhinna zabdaparibhASA ane bhinna bhinna pratipAdanazailIne laIne thAya che, je geravAjabI che. mULa vastu zuM che, paramAtha tantra zuM' che e vicAravuM joIe, tattvajijJAsune kalaha kevA ? samadathI te satra sama jue che, jyAM samaya zakti hAya, tyAM amabhAva DAya; tyAM meLa sugama che. 116 It is not proper to dispute over the different technicalities of various systems of philosophy; but we should reflect upon the under-lying real truth in thes. Indeed, the impartial ong see all things impartially. svajIvanaM zodhayituM prayatnastasvAvabodhAya sadA vidheyaH / parAbhave darzana - mohanasya samyagdRzaH sambhavitA vikAsaH // // 117 // 117 tattvajJAna mATe sAce! upAya peAtAnA jIvana-zeAdhanamAM sadA yatnaparAyaNu banavu e che. ' darzana-meha ' jyAre namaLe paDe che, ke kSINa thAya che tyAre samyagdarzana " prakaTa thAya che. 4 7 117 For the realization of Truth one should always be alert to purify one's life. When the karma called Darsbana-Moha which overessts Right Fith (Samyak Darshana), is overcome, there arises true discrimination or unsullied perception [Hexx7]. zaH prathamaH sunanti mArgAbhimukhyena vimukti- yogam | mithyAtvavatyo'pi tadalpamAvAt kalyANavatyo'ntima' pudgala 'sthAH // 118 // 118 A pahelI cAra daSTie yadyapi mithyAtvavALI che, paNa tyAM mithyAtvanI mantratA che, eTale kalyANasAdhananI yAgyatA dharAvatI e caramapudgalaparAvartta - bhAvanI dRSTie mAbhimukha hoi meAkSamArgane sarje che. 118 When (prior to final emancipation) one Pudgala'paravarta' time at the most remains, these four Drishtis SIG Aho! Shrutgyanam

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tRtIya-prakaraNam 27 acquired. Even though those Drishtis are not oompletely free from faceta, the Mithyatva existing in thein, is of a very attenuated kind; consequently tbey have their face turned towards the goal. They therefore being auspicious, lead to the path of Salvation. zAnto vinItazca mRduH prakRtyA bhadrastathA yogycritrshaalii| mithyAgapyucyata eva sUtre vimuktipAtraM stutadhArmikatvA // // 119 / / 119 "samyagdarzana prApta na thayuM hoya tyAM sudhI jIva mipAdaSTi' kahevAya. 'mithyASTi" paNa svabhAve bhadra, zAnta, vinIta, mRdu ane caritrasampanna hoI zake che, ane e "mithyASTi' dhamI tarIke thatutya che, tema ja mokSabhAjana che ema zAstro pharamAve che. 119 One wbo is tranquil, modest, gentle, well-disposed and endowed with good conduct, even though under the influence of Mithyatya, is commended in Shastras as Dharmiku ( religious ) and is believed to be fit for Liberation, ardhe * parAvartana nAmakAle'vaziSTa utkRSTatayA bhavanti / samyagdRzo mokSapadasya lAbhe vilamba utkRSTatayA'yamarthAt // // 120 // 120 bhavabhramaNane kALa vadhumAM vadhu aDadhe "pagalapAvatta bAkI rahe tyAre "samyagdarzana' prApta thAya che, arthAt, samyagdaSTine moDAmAM moDo mA ardha pugalaparAvate thAya. [ "pudgalaparAvarta" eTale koI prANI AkAzanA pratyeka pradeze maraNa pAmato maraNa vaDe jeTalA kALe samagra lekane samagra kAkAzane) kamathI spaze teTalA kALe kSetrathI "pudgalaparAvata" thAya ] 120 When half of the 'Pudgala-paravarta' time at the most remains, an embodied being attains right belief-F1011* (as oppos:d to Mithyatva) with the result that those buving right belief, reach Absolution within the said time at the latest. Ano ! Shrutgyanam

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428 adhyAtmatatvAlokaH samyagdRdhaH santi catasra etA: sthirA ca kAntA ca prabhA parA ca / pratyAhRtistatra bhavet sthirAyAM ratnaprabhAbhaM paTu darzanaM ca // // 121 // 121 A cAra samyagdaSTio cheka ritharA, kAntA, prabhA ane parA. thirAmAM yoganuM aMga "pratyAhAra' prApta thAya che. A daSTimAM prakAzatA pa8 darzanane ratnaprabhAnI upamA ApavAmAM Ave che. 121 The stages where true discrimination exists, are four, namely Sthira, Kanta, Prabhs and Pard. While under the aspect of Stbird there is Pratyabara i. e. complete withdrawal of all genses from sensual objects. The perception in Sthira is clear like the lustre of a jewel. samAhRtiryA'rthata indriyANAM pratyAhRtiH sA pariveditavyA / AyAmimAM sadRzamAgatasya sUkSmAvabodho bhramasaMvimuktA / / // 122 // 122 'pratyAhAra' meTandriyAne viSayozrI vI. (dhandriyo vissygrahaNa-vimukha banI jANe cittanirodhanuM anukaraNa karatI hoya evI indriyanI je rithati te pratyAhAra, pratyAhArathI IndriyonI vasthatA sadhAya che.) A dRSTimAM bramarahita sUkamajodha prakAzita thAya che. 122 Pratyabara, the fifth stage of Yoga, which is acquired in this [ fifth] Drishti, meals withdrawal of senses from all phenomenal objects. The inner perception [ Sukshma-bolha ] which first arises under this aspect [ Sthira ], is clear [ free from doubts }. pratyAhatenthi-vibhedanena sphuradvivekojjala-mAnasAnAm / saMsAra-ceSTA pratimAti bAladhUlIgRhakrIDana-sannibhaiva // // 123 // AholShrutgyanam

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tRtIya- praNam 429 123 pratyAhAradrArA (saMyamabaLe) "granthi-bheda" thatAM jemanAM mAnasa vivekavikAsathI ujavaLa banyAM che evA mahAtmAone saMsAraceSTA dhULanAM ghara banAvI ramanArAM bALakenI ceSTA jevI bhAse che. 123 To those who are enlightened by disorimination through ibe destruction of Karmic knot by means of Pratyabara, world. ly activities appear like a sport of children ertoting a structure of sand, tatvaM paraM jyotiriha jJarUpaM vaikalpika sarvamupaplayo'nyat / evaM ca bhogo bhavamogibhogA''bhogasvarUpaH pratimAsate'tra // // 124 // 124 A daSTivALAnI daSTimAM zuddha caitanyasvarUpa Atmatattva eja paramArtha ane upAsanIya tatva che, bAkI saghaLe prapaMca paikalpika, asAra ane mehaka tema ja aDacaNarUpa bhAse che. A dRSTimAM saMsAranA bhege bhavarUpa sanI phaNAnA ATepa sarakhA bhAse che. 124 Under this aspect, [to those who are spiritually advanced ] the vatural light of Soul is known as the highest truth worthy of being washipped and achieved; und everything else, as phoromenal. Thus wordly enjoyments are felt as & dreadful expanse of the hood of the scrpent in the form of Samsara, tara jAttA- yajJaarakhAtrima-vanArAnA cittasya deze sthira-bandhanaM yat tAM dhAraNAmatra vadanti santaH // / // 125 // 125 e pachI "kAntA " dRSTimAM praveza thAya che. A dRSTimAM pray darzanane tArA-prabhAnI upamA ApavAmAM AvI che. A daSTimAM " dhAraNA" prApta thAya che. ke I paNa dhyeya-sthAna para cittane sthira nAma 'dhAraNA.' Ahol Shrutgyanam

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adhyAtmatazvAlokaH 125 Hencekorth the enlightened soul passes on to the stage of Kanta where the perception is like the lustre of a star. Dharana which is the characteristic of this stage, means fixing the mind steadily on an object. 30 yogasya SaSThAGgamihopagamya sva-sAdhane yAtyadhikaM vikAsam / sthirasvabhAvAdiha nAnyamucca na jAgratastasya bhavAya karma / / / / 126 // 126 cAganA e chaThThA aMga para paheAMcelA mahAtmA A dRSTimAM AtmasAdhananA vikAsa AgaLanI dRSTie karatAM bahu adhika sAdhe che. ahI sthira svabhAvanA cege anya pravRttimAM citta utsuka thatuM nathI, arthAt aprAsa'gika autsukaya zamI jAya che. Atmadhama mAM jAgratevA A dRSTivALAne kA - pravRtti anyaka thatI nathI, 126 H&ving attained, in this Drishti, the sixth stage of Yoga, the man goes further in his spiritual progress. And on account of the steadiness of mind, he ceases to rejoice in every. thing else. And physical actions do not bind him who is inwardly awakened to the true nature of the Soul. tattvena mAyAmbu yathekSamANastanmadhyato yAtyaviSaNNa Azu / bhogAn svarUpeNa tathaiva mAyAmbuvad vidannaskhalita prayAti / / / / 127 / / 127. mAyAjaLane vAstavika rIte samajanAra jema svasthapaNe enA madhyamAMthI satvara nikaLI jAya che, tema saMsAranA bhAge ne mAyAjaLanI jema tenA kharA svarUpamAM oLakhanAra sajjana temAMthI (tene anubhava karavA chatAM) niti paNe pasAra thaI jAya che, ane peAtAnA sAthyavihArane abAdhita rAkhe che. ( A dRSTinuM AtmajIvana A prakAranuM malavAna heAya che. ) 127. One who knows the truth about mirage, passes on untroubled through it, so one who understands the true nature Aho! Shrutgyanam

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rA tRtIya-prakaraNam of worldly happiness which is mirage-like, experiences it with detachment and advances on through it, without being affected thereby. inter dIpikA samAnA mohAndhakAra--kSapaNe'tra bhAti / - prakAze ca vibhAsamAne'samaJjasasyApi kutaH pracAraH 1 // 128 // 128. mehAndhakArane bhedavAmAM dIpikA samAna evI tattvamImAMsA A STimAM pravate che. ataeva tAttvikajJAna-prakAza prakAzamAna heAvAthI tyAM asamata ke aghaTita khAkhata praveza pAmI zakatI nathI, 128. Here is right and profound consideration [ Mimama ] which is like a lamp for dispelling the darkness of ignorance; and with the high light of true knowledge, there is no room for irrational talk. dRSTiH pramArkadyutituzyayodhA guNo'tra tavapratipattirUpaH / dhyAnodbhavaM zarma zama - pradhAnaM svAdhInamuccaM gadavarjitAyAm // 129 // 129. sAtamI dRSTi prabhAmAM sUryaMprakAza sarakhA beya jaLahaLe che. A nIroga STimAM cAkhanuM sAtamuM aMga ' ghyAna ' prApta thAya che. upazamapradhAna ane svAdhIna evu' daiyAnajanita ucca sukha ahIM anubhavAya che. tattvapratipatti e A sRSTinA lAkSaNika guNa che. 129. The seventh aspect is Prabha, The perception therein resembles the brilliance of the sun, Dhyana [meditation } is its chief characteristic and it is devoid of disease. It confers the excellent bliss which originates in Dhyana and is swayed by tranquillity and for this very reason is self-dependent. The quality called realization of truth (atinftta) is manifested in this stage. Aho! Shrutgyanam

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madhyAramatavAlokaH yA dhAraNAyA viSaye ca pratyayaikatAnatA'ntaHkaraNasya tanmatam / dhyAnaM samAdhiH punaretadeva hi svarUpamAtrapratibhAsanaM mataH // 130 / / 130. dhAraNAnA viSayamAM cittanI eka sarakhI sthira cintanadhArAne "dhyAna" kahevAmAM Ave che. (cittavRtti ekatAna bane e athavA bIjA zabdomAM,cittavRttino ekAkAra pravAha e dhyAna che.) e ja dhyAna kevaLa dhyeya svarUpe ja avabhAsavA mAMDe che tyAre ene " samAdhi" nAmathI oLakhavAmAM Ave che. [ dhyAnamAM "dhyAna karuM chuM" evI vRtti kuratI hoya che, paraMtu jyAre cittavRtti kevaLa zreyAkAra banI jAya che, tyAre eTalI vizeSatAne lIdhe e dhyAna "samAdhi" nAmathI nirdezAya che. arthAt viziSTa avasthAe pahoMceluM je dhyAna tenuM bIjuM nAma "samAdhi che.] 130 Dhyann is defined as the concentration of miid on the object of fixed attention, Intensifie: Dayang i8 Samadhi. The concentration in Dhyana Then connected with the function afa) of Dhya 74, is callel Dhyauy, and th> game Dhyana when freed from such a function, le dainid Samadui. Samadhi is the pure flow of meditating on the only fixed (bject, without any other function. The current of concentration in Samadhi flows uninterrupted like the incessant flow of oil, while in Dhyana there is a connection with the friction ( ) of soia. [ In fact Dhy 50r bsing of various kinds, Sanaabi is also called Dhyana.] asaGgavRtyAkhyaka-satpravRttipadaM prabhAyAM labhate mahAtmA / prazAntavAhitvamapIdamevedameva nAmAntarato'nya AhuH // 131 // 131. A dRSTimAM "asaMgAnukAna" heAya che. [ jema daMDanA prayogathI pharatuM cakra daMDane vyApAra baMdha thaI javA pachI paNa tenA vegasaMskArane lIdhe zeDo vakhata pharatuM rahe che, tema thAnAvasthA pachI paNa tenA saMskAranA pariNAme dayAnAvasthAsaTaza pariNAma-pravAha cAlyA kare che. Ane " asaMganuSThAna kahe che. AvuM "sapravRttipada" (arthAta dhyAnI avarathA jevI zAnta jIvana pravRtti) prabhA daSTimAM hoya che. Ane ja keTalAka (sAMkhya ) " prazAntavAhitya' nAmathI ane keTalAka bIjAM nAmathI oLakhAve che. Ahol Shrutgyanam

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tRtIya-prakaraNam kara 131. The high-souled one ad vanoes under this aspect, to the state of disattachmeut ( nafa) in which the current of spiritual reflections and spiritual performances proceed in an excessively pure condition. This is tha reason why this state is called $4t-Pra yritti-Pada (gerafar). It is Prashanta designated vahitra by the Sankhyas, and it is also used in various ways by others. dRSTiH parA nAma samAdhiniSThA'STamI tadAsaGgavivarjitA c|| sAtmILatA'syAM bhavati pravRttibodhaH punazcandrikayA samAnaH // 132 // 132. AThamI daSTi "parA," emAM yoganuM antima aMga "samAdhi prApta thAya che. ahIM keI prakAranI Asakti rahetI nathI. samAdhiviSayaka pazu AsaMga nahi. "jo mAkSarifpajo " (mekSanI IcchA paNa mokSane aTakAvanArI che.) e vAkayanirdiSTa AtmadazA ahIM prApta thAya che.] A dRSTinuM jIvana pUrNa AtmAgI hoya che. A daSTinA uddatamAna bedhane cAndramasI jJAnI upamA ApavAmAM Ave che. 132. The eighth aspect called Park is rooted in Samadhi. All attaobment ( disappears here. One, advancing to tbis Drishti which is endowed with perception like moonlight, is identified with the soul. adhyAtmakoTi paramAmihA''gatA zrIdharmasaMnyAsa-balena kevalam / labdhvottamaM yogamayogamantataH prApyApavarga labhate'stakarmakA // 133 / / 133. A daSTimAM vartamAna mahAtmA adhyAtma-jIvananI utkRSTa dazAne--chellI sthitine prApta thAya che, ane "dharmasaMnyAsa "ganA baLe kevalajJAna prApta kare che. e pachI chelle, AyuSyanA antima kSaNe agirUpa (saMpUrNa niSkriya evA) carama gavaDe sarvathA akarmaka banI apavargane prApta kare che. Aho 1 Shrutgyanam

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adhyAtmatasvAlokaH 133. One who has perfectly advanced in this last Drishti, obtains absolute Knowledge Kevalajnana] on the strength of 'Dharmasannyasa yoga. And at the end of his life be attains final emancipation having destroyed all the remaining [i. e. Agbati] Karmes through the last Yoga which is Ayoga [ free from all activities-all inward and outward movements ]. pa mitrA zo lakSaNamasti maitrI tArA dRzo mAnasiko vikAsaH / balA- dRzaH sAdhanazaktimadhvaM dIprA- hatho'ntaHkaraNasya dIptiH || 134|| sthirA sthirAyAH khalu taccabhUmiH kAntAdRzaH kAnta samatvayogaH / dhyAnapramA-mAsuratA prabhAyAH samAdhiyogazca paraH parAyAH // 135 // 134-135. mitrAdRSTinuM lakSaNa matrI, tArAnuM mAnasika vikAsa, malAnuM sAdhanakhala, dIprAnuM antaHkaraNunI dIpti, sthirAnuM sthira tattvabhUmi, kAntAnuM dedIplamAna sAmya, prabhAnuM dhyAnaceAga ane parAnuM parama samASiyAga, 134-135. The characteristic of Mitra is said to be friendship, that of Tara is mental development, that of Bala is the power of practice, that of Dipra is luminousness of mind, that of Sthira is firm ground of practice, that of Kanta is radiance of mental equanimity, that of Prabba is the brilliance of meditation and that of Pars is the achievement of Samadhi or reaching the top of Samadhi. tRNagomaya kASThahavyakUkaNa - dIpaprabhayopamIyate / iha ratna-bha-mAnu- candramaH prabhayA dRSTiSu darzanaM kramAt // 136 // 136. upara jaNAvyuM tema, pahelI traNa dRSTimAM kramazaH tRNu, chANAM ane lAkaDAMnA agninA kazu samAna medha hAya che; ceAthImAM dIpanI prabhAsamAna, pAMcamImAM ratnaprabhAsamAna, chaThThImAM tArAprabhAsamAta, sAtamImAM sUrya Aho! Shrutgyanam

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jarU+ bhUtIya-prakAN prabhAsamAna ane AThamImAM candraprabhAsamAna bedha haiAya che, ( A pramANe bedha uttarAttara praka pAmatA jAya che. ) 136. [ Toreepitulate briefly ] The instructive light in the first four is successively like tha sparks of the fire of grass, codung, fuel and lamp-light; and in the last four it is respec* tively like the light of jewel, star, the sun and the moon. vedAdidoSA iha nirgatAstathA'dveSAdikA aSTa guNAH zritAH kramAt / itthaM sahAGgASTakamaSTakaM dRzAM saMkSepato'darzyata yogisammatam // 137 // 137. upara jaNuAvyuM tema, eka eka dRSTimAM kramazaH eka eka deSa TaLatA jAya' che, jemake pahelI dRSTimAM kheda, bIjImAM udvega, trIjImAM kSepa, ceAthImAM utthAna, pAMcamImAM bhrAnti, chaThThImAM aprAsagika autsukanya, sAtamImAM reAga ane AThamImAM AsaMga. vaLI, upara jaNAvyu' tema eka eka dRSTimAM kramazaH eka eka cunnu prakaTa thate jAya che. jemake adveSa, jijJAsA, zuzruSA, zravaNu, beSa, mImAMsA, pratipatti ane pravRtti. Ama A aMge sahita ATha STienu sakSisa avalAyana karyuM. 187. While acting under these stages, as said above, the eight evils as languor, etc., disappear and eight eminent qualities as freedom from hatred, ete, are attained respectively. Tous are briefly expounded here the eight Drishtis along with the eight-fold Angas of Yoga, according to saints conversant with ma. ==== iti adhyAtmatatvAloke aSTAGgayogo nAma tRtIya-prakaraNam / 6-16 Aho! Shrutgyanam

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prakaraNam-4 kaSAya-jayA [o-saMsthA 85] AtmasvarUpaM prathama pravedyaM yogapravAsotsukatAM vhdbhiH| sa eva yogasya yadasti bhUmirAkAzacitropamamanyathA syAt // 1 // 1. jeo gapravAsanA utsAhI hoya, temaNe AtmasvarUpanuM jJAna prathama meLavavuM joIe. kemake AtmA pote ja gabhUmi che. AtmavarUpanA avabodha vagara egapravAsa karavI e AkAzamAM citra khIMcavA barAbara che. 1. Those whose minds are eager to tread the path of Yoga, should first realise (at least in faith) the pure nature of the Soul; because Soul is the proper field for practising Yoge; otherwise the practice of Yoga would be tantamount to drawing a picture in the void, kSetre parairAtmani kRSyamANe yogena yatnaiH satataM yathAvat / sampadyate sampadananta-nityA vijJAna-vIrya-pramadasvarUpA // 2 // 2. AtmarUpa kSetrane vegasAdhanA vaDe suyogya prayatna thI barAbara nirantara kheDavAmAM Ave, te temAM jJAna, vIrya ane AnaMdasvarUpa ananta zAzvatI sampatti niSpanna thAya che. 2. The spiritual field, if constantly tilled with the plough of ] Yoga with proper and deliberate efforts, yielde divine opulence consisting in infinite knowledge, infinite bliss and infinite power. Aho! Shrugyanam

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idaM padArtha-dvitaye samastamantabhavana vyatiricyate'taH / jaDastathA cetana ityam dvau jaDena caitanyamupAvRtaM naH // 3 // 3. A tamAma vizva kevala be padArthomAM ja antargata che. e bethI kaI cIja alaga nathI. e be padArtho jaDa ane cetana, ApaNuM caitanya jaDathI AvRta che. 3. This whole universe is included in two categories, There is notbing whioh does not fall within either of the cate: gories. Tbe two categories are (1) animate and (2) inanimate (la and its). Our soul is animate but is enshrouded by ir animate matter ( Pulgals). prasiddhametacca jaDasya yogAt klezAna prabhUtAna sahate sadA''tmA / buddhe jaDAd bhinnatayA sva-rUpe duHkhaM samagraM labhate vinAzam // 4 // 4. e jANItI vAta che ke jaDanA (kAmika AvaraNenA) kege AtmA sadAkALathI nAnAvidha kalezene bhegavate rahyo che, e je samagra jaDa-jagatathI pitAne pRthapha bhinna) samaje, pitAne zarIrathI bhinna tatva samaje, pitAnuM sAcuM svarUpa samaje, te pachI ene duHkhI thavApaNuM rahe nahi. 4. It is a well-known fact that soul is always subjected to various kinds of misery on account of its union with matter. When it discriminates and concindes that the soul and the body are separate (i. e, distinct in their individual natures ), how can such soul be seriously affected by physical or mental pain ? apekSamALA masi-pura-gAMssizvaNapUrNa . saMsAramatimohatoSAta samudinane na somAnA che Aho 1 Shrutgyanam

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adhyAtmatasthA ThokaH 5 sa sAra janma, jaza, mRtyu, rAga ane upadravAnAM du:khAthI pUrNa che. prANI A vastu nihALe che, anubhave che, chatAM mahAmeAhane lIdhe ene sa MsAra ( mehamaya prapaMca ) uparathI udvega AvatA nathI. 18 5. Though men gee that worldly existence of soul ie associated with miseries such us birth, death, old ge, diseases and other calamities, they are not disgusted with it on account of intense delusion. sarvasya du:khasya nidAnamAtmA'jJAnaM budhA ekamudAharanti / tat tadbhavaM tadvilayAd vyapeyAt tapobhiruyairapi nAnyathA tu 6. tamAma duHkhanuM nidAna mAtra AtmaviSayaka ajJAna che ema tavavettAenuM kahevu che. e ajJAnamAMthI udbhavatu duHkha e ajJAnanA nAMzathI ja miTAvI zakAya, e vagara te ugra tapazrcaryothI paNa enA nAza na thAya. ! * ! 6. The wise say that ignorance of Self is the only source of all miseries. The acuteness of pain arising from this ignorance is destroyed, when this ignorance is destroyed, otherwise even severe austerities, by themselves, are not competent enough to destroy it. saMsAra Atmaiva jitaH kaSAyendriyaiH sa evAparathA ca mokSaH / krodhAdayastatra kaSAya- saMjJAzcatvAra uktA bhavavRkSa - meghAH Aho! Shrutgyanam || 7 || 7. kaSAya ne indriyAthI jitAyele AtmA e peAte ja saMsAra che, ane e ja e madhAnA vijetA banatAM mekSa che. arthAt sa'sAra ne mekSa AtmAnI judI judI avasthAonAM ja nAma che. krodha, mAna, mAyA leAbha e cAra ' kaSAya kahevAya che. bhavarUpa vRkSanI puSTimAM tee meghasamAna che.

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vArtha-nAnA 7. The soul subdued by passions and genge-3Djoyments is itself worldly existence [ Samsara ); and when it gets mastery over his passions and sease-enjoyments, it is itself Liberation. Anger etc., are denominated Kasbayas, and are compared to rain pourisbing the tree in the form of Samsara. Kgsbayas (passione ) are four in number, namely anger, arrogance, deceit and greed. ] yo vairahetuH paritApakAraNaM zamArgalA durgativartanI punaH / utpadyamAnaH prathama svamAzrayaM dahed dahed valirivAparaM na vA // 8 // krodhasya tasya prazame kSamA kSamA kSamA''tmasAmrAjyasamutkacetasAm / yA saMyamAgamavizAlasAraNiH kliSTAghabhUmIdharamedanAzaniH / / 9 // (yugmam) 8-9 phodha vara-virodhanuM kAraNa che, sattApane utpanna karanAra che, zAntine rokavAmAM argalA (bhuMgaLa) samAna che ane durgatine mAga che; tema ja jyAM te utpanna thAya che te sthAnane-pitAnA Azrayane agninI jema te prathama baLe che, jyAre bIjAne bALavAmAM cokkasa nathI. e krodhane zAnta karavAmAM kSamAne guNa samartha zaktizALI che. je enAM antaHkaraNa AtmasAmrAjyanI prApti mATe utsuka che, temane e (samA) AzIrvAdarUpa che. e, saMyamarUpa bagIcAmAM pANInI vizALa nIka che ane kliSTa kamarUpa parvatane bhedavAmAM vakalpa sAdhana che. 8-9. Anger is the source of enmity, cause of affliotion, & bolt-like impedimeat to quietude and a way leading to evil plight. When it arises, it, like fire, first burns its own abode, thougb it may or may not burn others Forbearance or forgiveness is competent to subdue anger and it is essential for those who are eager for the Emancipation of the Soul. This forbearance is like a broad channel in the garden of self-restraint and it is like a thunderbolt in rending asunder the hills of heinous crimes. Ahol Shrutgyanam

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adhyAtmatattvAlokaH krodhaH kaSAyo mRdu-madhya-tIvA''dimiH prakArairbahubhiH prasiddhaH / yAksvarUpA sa udeti tAgarasAnuviddhaM vitanoti karma // 10 // 10. krodha mRdu, madhya, tIvra Adi aneka prakArathI jANIto che. jevA prakArane te udayamAM Ave che tevA prakAranA rasavALuM kama saje che. 10. Anger is well-known to be of various degrees, such as gentle, intermediate and violaut etu. Proportional tu cho intensity of anger is the tenacity and icuteaves of the incoming Karma, yogasya panthAH paramastitikSA tato mahatyAtma-balasya pussttiH| yastAmRte'bhIpsati yoga-lakSmI halAhalAd vAJchati jIvitaM sA // 11 // 11. kSamA e yogano asAdhAraNa mArga che. enAthI Atmabala bahu puSTa thAya che. e vagara je vega-lakSmI meLavavA cAhe che te viSabhakSaNathI jIvita Icche che. 11. Forbearance or forgiveness is the highest path of Yoga, wheredy spiritual power is developed. He who desires wealth of Yoga without it, is like one who desires prolongation of life by taking poison. akAraNaM vAlpaka-kAraNaM vA yadA tadA Rdhyati nirbalAtmA / evaM ca doSAkramaNAspadIsan svajIvanaM duHkhitamAtanoti // 12 // 12 nirbaLa mANasa vagara kAraNe cA najIvA kAraNe jyAre tyAre krodhane vazIbhUta thAya che. pariNAme burAI ane Aphatano bhoga banatAM te pitAnuM jIvana duHkhI banAve che. Ahol Shrutgyanam

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ekh-mN 442 12, A weak-minded person gets angry now and then unrecesearily or by a triiliny cause, and thus he, by falling & victim to various such faults, renders his life miserable. manaH zarIraM rudhiraM ca yastha yathA yathA nirbalatAM brajanti / kruddha-svabhAve'dhikatAM dadhAne tathA tathA zocya-dazAMsa eti / / 13 / / 13. zarIra, mana ane lohI mANasanAM jema jema nirbaLa paDatAM jAya che, tema tema tenI dha-prakRti vadhatAM tenI jIvanadazA zocanIya banatI jAya che. 13. The more & person's mind, body and blood are weakened, the more his auger gets excited and the more pitiable he becomes. nizamya durbhASitamanyadIyamuttejitatvaM nahi yAnti sujJAH / sampAdanIyaH sahanasvabhAvaH zAThayaM zaThAgre na hi kartumarham // 14 // 14. bIjAnAM durvacano sAMbhaLI sujJo uttejita thatA (uzkerAtA) nathI. sahanazIlatA upayogI che. zaThanI AgaLa zaTha thavuM e sAdhutA nathI, vAjabI mArga nathI. 14. The wise do not get excited on hearing bad words from others. One should acquire the quality of forbearance. One should not stoop to revenge. It is unbecoming to pay a wicked person in his own coin ]. nodeti rogaH paradurvacobhine vA yazAzrIlabhate vilopam / dravyasya hAnerapi nAsti vArtA krudhyenna saMcintya ca mAnabhaMgam // 15 // 15. bIjAnAM durvacanethI zuM kaMI rega utpanna thAya che? yA Ita AhoiShrutgyanam

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adhyAtmattasvAlokaH AbarUne dhakko lAge che? kiMvA Arthika sthitine hAni pahoMce che? nahi, tevuM te kaMI che nahi; pachI krodha zA mATe? mAnabhaMganI kalpanA karIne gusse thavAya che te paNa ThIka nathI. 15. Wby should a wise man be angry? By ill words neither disease is engenderel, nor is repitatioa sallion, nor is there the likelihood of the loss of wealth. No wise person should also be ar gry, thinking himself insulted by ill words uttered by another. kruddhaH svayaM lajjitatAmapIyAd AzrIyate taM prati cet kSamitvam / jAyeta taccetasi cAnutApaH zamo hi kopa-jvalane'mbuvarSaH // 16 // 16 sArika kSamAvRttine Azraya levAya te saMbhava che ke tenI sAme krodha karanAra mANasa svayaM lajijata thaze, ane pAchaLathI tene pazcAttApa thaze, zamabhAva ( prazAnta vRtti) krodhanI Aga para kharekhara jalavRSTi samAna che. 16. If we resort to the virtue of forbearance, the angry person feels himself ashamed; and afterwards in his mind arises repentanoe, because for be arar.ce serves as the shower of water to the fire of anger. krodhena vairaM labhate'vakAzaM vaireNa durthyAna-paramparA ca / evaM skhalet saJcaramANa AtmonnataH pathA roSa-samAzrayeNa // 17 // 17. dhamAMthI vera UbhuM thAya che ane varane yoge dudhdhananI paramparA cAle che. Ama kodhano Azraya letAM AtmabratimAne pathika sAdhana-mArgathI 2hita thAya che. Ahol Shrutgyanam

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I- grAma 17. Anger breeds enmity. Enmity gives rise to 4 series of evil thoughts. Thus, be who conducts himself on the path of the elevation of Saif, deviates from the right path if he succumbs to anger. ruSyajanaM prerayate'smadIyaM prAcInakarmAtha vicAraNIyam / parAzraye ruNyati vA prakopaH prayojake karmaNi vA vidheyaH 1 // 18 // 18. ApaNA para roSa karatA mANasane preranAra ApaNuM kAma che. te pachI vicAra karavAnI bAbata che ke ApaNA karmathI prerita thaI ApaNu tarapha reSa karanAra mANasa upara ApaNe kupita thavuM vAjabI che ke te roSa karatA mANasane preranAra ApaNA karma upara roSa kare vAjabI che? 18. If a person gets angry with us, it is the influence of our previous Karmas that actuates him to do so. Uoder these circumstances," with whom are we to be angry " becomes a question for serious consideration, Are we to be angry with the angry person who acted under the influence of our Karmas or with our own Karm as which impelled him to do so ? kRtAparAdhe yadi nAma kopo na karma ki tahi kRtAparAdham ? sphuTo'yamarthaca vicAryamANaH sarvAparAdhI khalu karma-yogaH // 19 // 19 je aparAdhI upara kepa karatA he te karma zuM aparAdhI nathI? (ApaNe aparAdha karanAra mANasa ApaNAM karmonI preraNAthI ja ApaNe aparAdha kare che, e mATe ApaNuM karma ja aparAdhI che.) khare aparAdhI koNa e tapAsatAM samajI zakAze ke tamAma aparAdha eka mAtra kamanA che. (ane karmane utpanna karanAra AtmA pite hevAthI khare aparAdhI svayaM pite AtmA ja che.) 19. If it is proper to direct anger towards the offender, then is it not true that our karmas have committed the offence ? Ahol Shrutgyanam

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kAraka We must b.ar in mind this plain truth that all offences (committed by others in relation to vurselves are the work of (our owu ) Karmas. trailokya-cUDAmaNayo'pyadarzana vitenuSaH svopari tADanAdi / kSamA-dRzA te paramarSipAdAH kSamA tadevaM na hi kiM kSamA nA 1 // 20 // 20, trilekInA ziromaNi ta paramajhaSi devAdhide paNa pitAnA upara tADana-tarjana karanArane kSamAnI daSTithI jatA, te pachI ApaNe e AdarzanuM anusaraNa na karIe 20. Even the Lords-the lordly sages-crest-jewels of the tbree worlds, ( toe highest of the valiant heroes in all the worlds,) looked upon their persecutors even with an eye of forbearance, then is it not proper for us to practise forbearance ? prkmpmaanosstthk-rktnetr-prsvedsNklinn-mukhaarvindH| krudhyan samAlokya vicArazIlairmAnyA kRpApAtratayA jvarIva // 21 // 21. mANasa jyAre krodhathI gherAya che tyAre tenA heTha kAMpavA lAge che, tenI AMkho lAla banI jAya che ane tenA mukhakamalsa para pasIno Ave che, javarAkAntanI paNa lagabhaga AvI sthiti hoya che. mATe koIne ApaNuM para krodha karato joIe tyAre ene jarAkAnanI jema dayApAtra samajo, 21. On seeing an excited person with lips sbaking, eyes red and with face full of perspiration, one should consider him as an object deserving pity as though he were attacked with fever jvarAture kurvati durvacAMsi yathA na kopaH kriyate dayAtaH / tathA dayAdRSTita eva dRzyaH krodhajvarAd durvacanAni kurvan // 22 // Ahol Shrutgyanam

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22. jarAtura mANasa thavA tavA pralApa karatA hoya, chatAM tenA para ApaNe krodha nathI karatA, balake tenA para ApaNane dayA Ave che, tema ja mANasa krodharUpa javarathI jema tema lavAre karate hoya, tene paNa dayASTithI nihALave joIe. 22 Just as we do not become avgry with a fever-striken person uttering bid words, but on the contrary we feel pity for him, 80 a person speakieg evil words, being under the ipfluence of anger, should be treated with pity (as though he were attacked with fever). vanaspatitve ca pipIlikAtve samAgato'nekana eSa aatmaa| madastadIyo galitastadA ya na sahyate samprati durvaco yat 1 // 23 // 23. atyAre A mANasane koInuM kaDavuM veNa sahana thatuM nathI, paNa kaI bhavAnta2mAM vanaspatikAyamAM ane kIDI-maMkoDInI (ane pazunI) gatimAM e gayela tyAre ene marda kayAM gayuM hatuM? 23. This soul bas nany times presed through vegetable and insect lift'. Where hari it ben lost its pride thit it in the present bumau form of existence, caun t patiently bear the bitter words uttered by others? AkrozazAntirmadhuraicobhigakroza Akrozata eti vRddhim / pradIpanasya prazamAya vAri kSepyaM na tUttejakamindhanAdi // 24 // 24. mIThAM vacanothI sAmAne Akroza zAnta thAya; paNa AkrozanI sAme Akroza karavAthI to te vadhe, baLatI Agane zamAvavA sAru pANI nakhAya, paNa lAkaDAM chANAM Adi uttejaka padArtho nAMkhavAthI te te ulaTI vadhe. Ahol Shrutgyanam

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adhyAtmatavAlokaH 24. Sweet words pacify loudly uttered a huge or oensures, while words of abuse or oensure provoko further re viling shouts (in response). Water should be poured in order to extinguish the bluzing fire and not fuel ete., which only increase it. dUrIkRtAH sampada ujjhitA strI nItaH samayaH svajano'pyupekSAm / atha prakopAcaraNaM kimartha tathApi tacceddhatabhAgateyam 25. strI cheDI, dhana cheDayuM ane kuTuMba parivArane paNa tyAga karyo, pachI krodhane rAkhavAne heya? sarvatyAga karyA chatAM paNa je krodha na chUTe, te enA jevI kamanasIbI bIjI kaI? 25. When everything ipoluding wealth, wife and the whole family is abandoned, why should wrath be retained or resorted to ? However if it still pereists, it is a great misfortune. jagatritayyAmapi ko'smadIyo yatrAdhikArazcarituM Rdha naH? sarve'smadIyA yadi kA prakopo yuktazca nAsAviha karma-sRSTau // 26 // 26. akhila jagatamAM kaNa amAre che ke jenA para kAdha karavAne amAre adhikAra hoI zake ? ane badhA je amArA che te badhA sAthe prema ane sadbhAvathI vartavAnuM hoya. vaLI, vicAravAnI vAta che ke, A badhI sRSTi karmayogathI sarjAya che. A je samajAya te krodhAcaraNamAM keTalI bhUla thAya che te paNa samajAya. 26. In all the three worlds is there sny guch person who may be ours and with whom we ark: authorised to be angry ! If all are ours, there is no soupe for anger, Jadeed, ia tois creation of Karma. (as this worldly intorcourge among living beings, is regulated by Karmic forces ) it is not proper to be angry with another, Ahol Shrutgyanam

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caturka-kALa sthAtavyamatrAsti kiyadinaM yat kopAgninA prajvalana kSamaM sthAt ? yadyahikArthe kSama eva kopa: pAratikArthe prazamo na tarhi ? // 27 // 27. vicAra karo ke ahIM keTaluM rahevuM che? (ADI jindagIno A khela che.) pachI krodhAgnimAM baLavuM zA mATe? A jindagInA viSaya bhega sAdhavA mATe kolAcaraNa ThIka gaNatuM heya, te pAralaukika lAbha mATe zamabhAva zuM ThIka na gaNAya? 27. How long are we to live in this world that we should allow the fire of anger to burn ? If we can find justification for anger for some mundane purpose, should we not entertain forbearance for tbe good in the other world ? yamAna kurudhvaM niyamAn kurudhvaM kriyAM kurudhvaM ca tapaH kurudhvam / parantu cennAsti zamAvagAhaH sarve'pi te niSphalatAM vrajeyuH // 28 // 28. yama kare, niyama kare, kriyA kare ane tapa kare; paNa je zamabhAvamAM avagAhana na hoya to te saghaLuM eLe jAya. 28. You may practise Yamas ( Fons ), Niyamas ( religious observances ), rituais und austerities, but if there is no mental quietude, all these are in vain. manovacAkarmasu nirmaleSu kSamormayo yasya sadA vahanti / dhanyA kRtArthaH sa kRtI mahAtmA kalAvapi prekSyamukhAravindaH // 29 // 29. jemAM nirmaLa mana-vacana-kAyamAM mAna-prazAnta vRttinI Urmie nirantara vahyA kare che te dhanya che, kutaryuM che, te jJAnI mahAtmA che, jenuM pavitra vadanAravinda kalikAlamAM paNa darzanIya che. Ahol Shrutgyanam

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adhyAtmataravAlokaH 29. The high-8oaled wise man in whose pure mind, speech kod body, flow constant currenta of forkearance, is blessed and really suocessful, and is ons whose lotus-like face is worthy of being looked at reverently even in this iroa age. krodhAndhalIbhUya yadeva kArya karoti sadyo viparItarUpam / tadeva koyopazame pAya duHkhAya ca syAd dhigaho! avidyA ! // 30 // 30. krodhAnya avasthAmAM mANasa utAvaLathI ekadama UlaTuM-palaTuM kAma karI nAkhe che, paNa pachI jyAre tene krodha ThaMDo paDe che tyAre tene pitAnI e viparIta ceSTA mATe zarama Ave che ane duHkha thAya che. ahA ! dhika avidyA! 30. The undersirable aot which aman blinded by wratb, does in hasie, tends, on the subsidence of anger, to bring shame and distress. Oa accurred is the ignorance ! Akrozane vA sati tADane vA yoga-pravAhe sthitavAnRSistu / dhyAyenna me kizcana nAzameti saJcitsvarUpaM mama nizcalaM yat / / 31 // 31. ga-pravAhamAM nimagna mahAtamA para Akroza ke tADana thAya tyAre te ema ja vicAre che ke mAruM kaMI naSTa thatuM nathI; mAruM je sacisvarUpa e te nizcala che. 31, A soge who is absorbed in the steady practice of Yoga, if calumnisted or assailed, thinks thus :- " There is nothing of mine which is being destroyed thereby. My real esture wbich is Sat-chit ( Spirituality consisting in pura kaowledge ) is indestructible". yathArtharupaH prakaTo yadA yA dehAtmanAmina tathA prkaashH| chinne ca minne ca tadA sarIre nAramA bhavet svAtma-ratA vikArI // 32 // Aho! Shrutgyanam

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vasu-prasAraNa 32. zarIra ane tadantargata AtmA e bannenuM sAcuM bhedajJAna jyAre barAbara prakaTa thAya che tyAre svarUpa-magna AtmAnI e unnata avasthA hoya che ke tenA zarIranuM chedana-bhedana karavAmAM Ave to te vikRtine prApta thato nathI. 32. When olgar illumination reveals the distinction that exists between Soul and body, then soul being self-possessed and eagrozsed in its trua natura, 082898 to be adversely affected even if the body is wounded or mutilated. kriyA susAdhA ca tapaH susAdhaM jJAnaM susAdha niyamAH susAdhAH / duHsAdha ekaH sa ca koparodhaH sa sAdhitaH sAdhitamapyazeSam // 33 // 33. kriyA susAdhya che, tapa susAdhya che, jJAna susAdhya che ane niyamo susAdhya che; paNa eka vastu duHsAdhya che, ane te krodhane nirodha. e kAma sadhAyuM ke badhuM sadhAyuM. 33. Rites, austerities, kaowledge and Niyamas are easy to practise, but the only thing that is most difficult is the subjugation of wrath, If it is subdued, everything else is as good as Rocomplished. jJayaM gRhasthairapi yatra tatra dvasvabhAvAcaraNaM na yuktam / sarvatra sarveSvapi ghoSayAmo hitAya tatsaMyamana-pravRttiH ne 24 | 34. gRhasthoe paNa dhyAnamAM levuM joIe ke jyAM-tyAM pitAno koi chUTa rAkho ThIka nathI. sarvatra ane sarvane mATe ame ucArIe chIe ke krodhanuM saMyamana ane niyamana hitAvaha che. 34. Even the householders should understand that it is not proper for them to be angry everywhere and anywhere. We proolaim to all that to try to curb anger is beneficial. 17. Ahol Shrutgyanam

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adhyAtma tasvAkokaH krodhopatApena vinA'pi zakyo vaktuM yathAbhISTamaniSTamartyaH / parAparAdhe nijalohitasya krodhAgninA saMjvalanaM na yuktam // 31 // 35, krodha vagara paNa koIne aNugamatA mANusane je kahevu ke krUramAvavu DAya te kahI ke pharamAvI zakAya che. ( mejisTreTa takhyA vagara paNa aparAdhIne phrAMsInI sajA suddhAM pharamAvI zake che. ) aparAdha kare bIjo, ane ene sAru krodha karI peAtAnuM leAhI khALIe ApaNe e kevu' vaicitrya ! e sthiti caigya nathI. 35. If any thing is intended to be said to an undesirable person, that can be done even without being swayed by anger. Is it meet to burn one's own blood by the fire of anger when another is a culprit deserving punishment ? realaNa vilokitAni rahasyamadhyAtmagirAM ca labdham / tathApi labdhA yadi no titikSA jJeyastadA'sau hRdayena mUrkhaH // 36 // 36. aneka zAstro joyAM ane adhyAtma-vADamayanAM raheya ukelyAM, chatAM be titikSA ( sahiSNutA ) guNu na sAMpaDaye, te e mANasa hRdayathI sukha rahyo gaNAya. 36. If a man has not succeeded in acquiring the virtue of forbearance even after diving deep into numerous religious works and mastering the literature relating to the secret of spiritual knowledge, he must be thick-headed. [ His profound erudi. tion has not touched his heart, ] yAvanna mAnAdika-dUSaNAnAM pracAra AyAti niruddhabhAvam / krodho bhavet tAvadazakyarodhastAvana sampadyata Atma- zAntiH // 37 // 37. jyAM sudhI mAna (mA~ ahIMkAra), mAcA (Ibha-kapaTa) vagere kAyAnA pracAra baMdha thAya nahi, tyAM sudhI koSane nirAya thavA zakya nathI ane mAtmArkAnta paNa sulabha nathI. Aho! Shrutgyanam

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caturSa-prakaraNam 37. So long as the progress of snoh evils as pride, deceit and greed is not checked, anger cannot be subdued, nor is spiritual tranquillity aoquired. vivekanetraM haratA'smadIyaM mAnena tIvo vihito'parAdhaH / na tyajyate taczrayaNaM tathApi kIdazyaho ! mUDhadhiyaH pravRttiH // 38 // 38. amArA vivekarUpa netrane haraNuM karatA ahaMkAra doSe amArA jabaro aparAdha karyo che, chatAM tene pale nathI mukAto ! kevI mUDha dazA! 88. Pride bas committed the heinous offence of robbing us of our sight in the form of right understanding. Notwithstanding we do not refrain from resorting to such & terrible enemy! What a foolish action is this? viveka-dugdhaM yadi rakSaNIyaM tad darpa-sarpaNa na saMgataM syAt / vidyAsudhAdIdhiti-zItamAso mAnAbhravidhvaMsanataH sphuranti // 39 // 39 vivekarUpa dUdhanuM je saMrakSaNa karavuM hoya te darUpa sarSa (madarUpa nAga) sAthe tene saMga na thavA devuM joIe. abhimAnanAM vAdaLo jyAre vikharAya che tyAre vidyArUpa sudhAkaranI zubhra snA prakAzamAna thAya che. 39. If the milk of discrimination is to be preserved, it should be protected against the serpent in the form of pride or arrogance. The cool moon-light of learning shines forth when the olouds of pride are dispersed. vicAryamANa pratibhAti samyak sthAnaM na mAnAcaraNasya kiJcit / pratyakSamAlokyata evaM vizve kazcid dadhAno'dhikatAM kutazcit // 40 // Ahol Shrutgyanam

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adhyAtmatavAlokaH 40. vicAra karatAM sApha samajI zakAya tema che ke abhimAna karavA jevI koI cIja nathI. jagatamAM eka ekathI caDhiyAtA pratyakSa jevAya che. 40. A little thinking clearly sbows that there is no object (in the whole world) in which & C#: tke just pride. It 18 A matter of direct experience in this world that every man somewhere encounters epother who is superior to, or more than a match for, bim. ananyasAdhAraNabuddhimatvamananyasAdhAraNazaktimattvam / ananyasAdhAraNavaibhavatvaM kvA'smAsu kuryAma yato'bhimAnam 1 // 41 // ' 41, ananyasAdhAraNa buddhi, ananyasAdhAraNa zakti ane ananyasAdhAraNa vaibhava amArAmAM kayAM ke jenA para ame abhimAna karI zakIe? 41. We are not endowed with matohless intelligence, power and prosperity of wbich we can feel justy proud. na zrIH prasannA pravikAsigbhyAM na bhAratI dattavatI varaM ca / mahatvapUrNa ca kRtaM na kiJcit tathApyaho ! dapa-samudratatvam ! // 42 // 42. nathI lahamI praphulla netrathI prasanna thaI ke nathI sarasvatIe kaI varadAna ApyuM; tema ja mahatva zuM kaMI kAma bajAvyuM nathI. chatAM manmAda ! 42. Oh I the vain gloriousness of human beings, though the goddess of wealth with her blooming eyes has not smiled upon them, the goddess of learning has conferred no boon upon them and they themselves have not performed any great or important thing. Ahol Shrutgyanam

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caturSa-prakaraNam na dhorimA vA na gIrimA vA na sAsahitvaM na propkaarH| , guNe kalAyAM na samunnatattra tathApi garvaH kimataH prahAsyam ? // 43 / / 43. nathI pairya, nathI gAMbhIrya, nathI sahiSNutA ane nathI popakAritA; temaja nathI koI guNa ke kalAmAM uMcuM sthAna, chatAM garva ! kevI hasavA jevI sthiti ! [ sAcI vAta e che ane vivekabuddhi paNa e ja che ke, mANasa jema jema mahattAone prApta karate jAya, tema tema vadhu ne vadhu saumya ane namra bane.] ___43. Though there is neither courage (fortitude), nor solemnity, nor enduranoe, nor benevolence, nor eminence in merit or art, yet how ridioulous it is that a man entertains arrogance ! what could be more ridiculous taun this! [Really speaking, arrogance is censurable in every condition even when a person is endowed with all these and also all other exoellences. Real wisdom teaches us that the bigher # man rises in greatness, the greater the bumility should be practised by him. ] rUpeNa kAmapratimo'pi martyaH kAlAntare glAnimupaiti rogaa| rAjJo'pi raGkIbhavanaM sphuTa ca kastahi mAnAcaraNe mato'rthaH 1 // 44 // 44. rUpe kAmadeva je manuSya paNa kAlAntare regethI jarjarita bane che, ane rAjA raMka bane che. pachI garva karavA hoya? 44. A man even though equal in beauty to the god Cupid, becomeg, after the expiration of some time, emaciated with diseases; and even ta king evidently sometimes becomes a beggar. Then, what benefit is expected to acorus from cherishing pride? sAmAnyavargaH khalu lakSanAthamasau ca ko zamasau ca bhUpam / asau ca samrAnamasau ca devamasau ca devendramasau munIndram // 45 // asau ca sarvajJatayA vibhAntamasau ca vizvatritayezitAram / samyakaprakAreNa vilokayeJcetU kutastadA tasya madAvakAzaH 1 // 46 // (yugmam) Aho! Shrutgyanam

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madhyAzmatatvAlokaH 45-46. sAmAnya varganA mANaso lakSAdhipati tarapha, lakSAdhipati koTIzvara tarapha, koTIzvara rAjA tarapha, rAjA cakavarI tarapha, cakravattI' deva tarapha, deva Indra tarapha, IndagIndra tarapha, gIndra savasa (sarvajJAnarAzi sampanna) tarapha ane sarvajJa jagadIzvara tarapha daSTipAta kare, te madane avakAza maLe? nahi ja. 45-46. There is no scope for arrogance, if an ordinary man keeps in view the status of a millionaire, a millionaire that of a multimillionaire, a multimillionaire that of a king, a king that of & paramount lord, a paramount lord that of a gol, a god that of the Inora, the lodra that of the lord of Yogis, the lord of Yogis that of an omniscient one and an omniscient one that of the lord of the whole universe. yatpAda-pane madhupanti sarve surezvarAste parameSThino'pi / nAhakRtehutimAvizanti ki naH kSamastahi madAvalepA 1 // 47 // 47. jemanAM caraNakamalemAM sarva surendro bhramarAyamANa rahe che te parameSThI paramaprabhu paramAtmAo paNa ahaMkAravaza thatA nathI, te pachI ApaNane mada karo chAje? 47. When the Lords of the world--the lordlysages, at whose lotus-like feet, even the Ivdras ( the kings of gods ) swarm like bees, are not at all toucbed by pride, is it then proper for us ( insignificant beings ) to be proud ? svasthena cittena vicintanAyAM nijAbhimAnapravaNa-pravRttaH / lajjAspadaM tAM manujA pratIyAt tathA pareSAmupahAsapAtram // 48 // 48. mANasa zAnta bhAve pitAnI ahaMkArI vartaNukane vicAra kare, te tene pitAnI e vartaNukathI jarUra zarama Avaze, eTaluM ja nahi, e ene hAsyajanaka paNa jaNAze. Ahol Shrutgyanam

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caturtha-prakaraNam 48. If a man composedly ponders over his arrogant conduct well, he would be ashamed of it and also he would find that he has made himself a fit object of ridicule in the eyes of others. mahAvratAmbhoruha - vAsateyyA tapaHsudhAdIdhiti-rAhuNA ca / na yo janaH saJcarate'bhimAnA'dhvanA sa dhanyaH surageya - kIrttiH // 49 // 49. abhimAna doSa mahAvratarUpa kamala mATe rAtri samAna ane tapapa candra mATe rAhu samAna che. e doSanA raste jeNe mUkI dIdhA che te dhanya che, ane tenA yoAvAdanAM gIta suraleAka sudhI gavAya che. 49. That man is blessed and his glory is extolled by gods, who has habitually given up pride which is like a night to the sun-lotus of Great Vows and which acts like Rahu to the moon of austerity. bhava-svarUpaM paricintya samyak nivAryatAM mAna-bhujaGgamo'yam / naivAmRta tatsahacAritAyAM bhavet paraM mohahalAhalArttiH 50. bhavasthitinA kharAbara vicAra karI abhimAnarUpa bhujaMgane dUra haThAvavA joIe, enI sa`gatamAM ' amRta ' nI prApti hoya ja zenI ? tyAM te kevaLa meharUpa halAhalaja bhareluM hAya. // 50 50. Therefore realizing the nature of this phenomenal world, keep off the pride-serpent. Its association brings on no nectar of spiritual good. On the contrary, it forces one to swallow the bitter poison of infatuation. mAyA matA yogatADutAzo jJAnArgalA durbhagatAnidAnam / AtmArthinA sadvyavahAralakSmIspRhAvatA vA parihIyata sA Aho! Shrutgyanam // 51 //

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jalada adhyAtmatavAlokaH 51. mAyA yoga-latAne bALavAmAM Aga che, jJAnane rokanArI agalA (ogaLI) che ane durbhAgyanI saDaka che. je AtmAthI hoya ke vyAvahArika jIvanavikAsa sAdhavAne athI heya teNe mAyAne dezavaTo devo joIe. 51, Hypocrisy or deceit is fire scorching the creeper of Yoga; it is an impediment to knowledge; and it is the souroe of misfortune. It should be cast off by those who desire their spiritual elevation as well as even by those who long for pro. gress in their worldly or sccial dealing. pade pade dambhamupAsate ye kimIkSitAste sukhino dhanena ? na nyAyataH kiM vyavahAravRttiyat svAya mAyAcaraNaM kSamaM syAt 1 / / 52 // para. Dagale ne pagale jeo daMbha seve che, teo dhanalAbhathI sukhI thayelA joyA vArU? zuM nyAyathI pramANikatAthI vyavahAravRtti nathI banI zakatI ke jethI caMcaLa dhana mATe mAyAcaraNa karavuM vAjabI gaNAya? 52. Are those who are habituated to hypocrisy or deceit ever seen to have become happy by wealth ( earned by such means )? Cannot a man lead a righteous and honest life and maintain himself without resorting to hypocrisy or deceit? Why then should the evil practice of deceit ( fraudulenos) be resorted to ? nyAyapratiSTho yadi mAnavaH syAd vyApArato'sau niyamAta sukhI syAt / nyAyasya mArgeNa varaM hi dauthyaM nAnyAya-mArgeNa paraM prabhutvam // 53 // 53. mANasa je pitAnI nyAyaniSThAne vaLagI rahe to vepAra-dhaMdhAthI Akhara jarUra sukhI thAya. paNa saMka95 to e he joIe ke, nyAyanA rasane cAlatAM kadAca daridra thavuM ke rahevuM paDe te bahetara che, paNa anyAyanA rAte, Ahol Shrutgyanam

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thatu-kALa6 moTI sAhabI maLatI hoya te na jaIe. [ nyAyanika rahetAM kaSTa ave tene nyAyanikAnI, dharmaniSThAnI, AtmaniSThAnI, izvaraniSThAnI kasoTI samajI aDaga mane baLathI sahana karavuM joIe. AtmavizvAsI ke izvarazraddhAlu akhaMDa dhairyathI kaSTane pAra kare che, ane enI e sAcI mardAnagInA puraskArasvarUpe ene uMcI bhUmi prApta thAya che. ] 53. If & mon acts in conformity with justing and honesty, he is sure ( 18 e rule ] tu ba happy in his avouational deali ke. Poveriy, while adhering to tile false { virtut, is preferable to the acquisitioa of prospurity hy res nting to just nd dishorest megpe. dausthye'pi na syAd yadi dharma-bAdhastadAyagacched dhaninaM janA svam / mAyA-dhane kAdava-mANamAM jayArtha punatta-zAnita ja ! 14. garIba hAlatamAM paNa je dharma sAdhana abAdhita rahetuM hoya, te te garIba mANase potAne dhanI samaja joIe. (pArthiva dhanavALAo karatAM e sAce dhanI che ema AmasaSa e potAnA hRdayamAM sAcI rIte mANI zake che.) anItinuM dhana jokhamabhareluM che ane enuM pariNA! dukhamAM Ave che, jyAre nyAyasaMpanna dhanathI nizcitta zAti bhegavAya che. (arthanuM pavitrya enI nyAyyatAmAM che.) 54. Even a poor man should consider trimself to be rich if notbig comes in the way of his righteous conduct or ii bis perforwance o! Darma is continuously rendered well. Wealth earned by deceptive ways is indeed perilous sventually proves distressful, while that acquired by fair pieang, teade to peaceful enjoyment thereof, vilokya dambhAcaraNena lAbha lubdhA narAstatkaraNe tvarante / parantu taiH suSThu vicAraNIya dambhodbhavaM jIvana-durgatatvam // 55 / / Ahol Shrutgyanam

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adhyAtmasasvAlokaH 55. mA-kapaTathI lAbha maLate mAnI lukhya mANase mAyA-kapaTane bhAga levA utAvaLA thAya che. paNa temaNe RArI peThe samajI rAkhavuM joIe ke enuM pariNAma jIvananI durgatimAM Ave che. [ kadAca vicitra (kaluSita) "puNyanA yege "mAyAjALa mAM phAvaTa AvI jAya, paNa jIvananI durgati cokhkhI ! sukha, zani ane sugati para mI DuM ! ] 53. Having experit del dat pe ple are profited through deception, the avaricious b come eager ty practise it; but they should isirly think of the ruja wf career likely to be brought about by kyjoriy o: deceir, mAyA- dhanaM tiSThati no cisaya mAyA dhanaM syAnna sukhena bhogyam / mAyA dhanaM smAt svajanopaghAti mAyA-dhanAd duHkha-paramparA ca / / 56 // pa6. mAyA-mana lAMbuM TakatuM nathI, mAyA-dhanasukha bhogavI zakAtuM nathI, mAyA-dhana ravajapaghAtaka raDe che ane mAyA-dhanathI duHkhanA rela cAla zarU thAya che. 54. Wealth obtained thrcugh decuit, does not last long, and such wonlth cionot be enjoyed beppily with mental ease ); it also proves destructive or detrimental to kinema, and it gives rise to a series of miserica. apratyayAnAM prasavasya bhUmI prabhUtasantApa-samarpaka ca / zalyaM mahacetasi nAzrayeta mAyA-pathaM durgatimAtrahantam // 57 // 57. mAyA avizvAsanI prasavabhUmi che. enI jALamAM kheda ne sattApa bharyA che. e cittagata jabaruM zalya che. e durgatinA mArge na jaIe. Ahol Shrutgyanam

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caturtha-prakaraNam 57. Ooe should not report to deception, inasmuch BS it generates distrust, produces multifariou agonies, wounds the beart as if by a pricking thorn and brings about degradatiou of life kurvanti ye duHkhi manaH parasya pratAraNAto bahubhiH prakAraiH / puSNanti hiMsA-viSavallarI ne dharmaH kustAdRza-nirdathAnAm 1 // 58 // 58 jeo aneka rIte ThagI bIjAnAM mana duHkhI kare che, te hiMsArUpa viSalatAne puSTa kare che. evA nirdaya mANasone dharma sAthe sambandha ke? 58. They who distress the minds of others by practising deceptions in various ways, nourish the poisonous creeper of Hinal violence). What Dharms (right conduct or performance of duty ) can be expected of such inerciless persons ? pipIlikAdIna laghudehabhAjo rakSanti yatnairmanujAna punarye / prapAtayantyApadi vaJcayitvA te nirdayA dharmavicAra-hInAH // 59 // 59. jee kIDI jevA nAnA chorI rakSA kare che, paNa bIjI tarapha mANasone ThagI AphatamAM nAMkhe che, (garIbonI AMtaraDI kakaLAve che, temanAM lehI cUse che) temane dhamane kazeya vicAra nathI, kharekhara teo niya che. 59. Thoss who, whila protecting with assiduous offorts small ingects sich acts etc., bring calamities to human beings by their deceptions are inerciless and do not understand wbat Dharma (Ti) really in ans. astyekato vazcana-tatparatvaM deva stutau garjanamanyatazca / evaMvidhA no kimapi pante kRtena bhAle tilakena dhUrtAH // 6 // Aho! Shrutgyanam

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460 adhyAtmatattvAlokaH 60. eka bAju ThagAIne dhandho ane bIjI bAju bhagavAnanI AgaLa lAMbA lAMbA sAde stavanapATha AvA dhutArA pitAnA kapALa para "tilaka" karatAM zaramAtA nathI ! 60. There is on the one hand, >>rdent promptnega in the use of deception and on ihe ctber, clamorous uproar in singing prayers to God. It is a great wonder that such cheats are not at all abtame to put the secred mark (fan ) on their fure. head with a view to show off th ir jie y pravaJcakatvAtmakapatripAte'nuSThAna- dugdhaM vikRti prayAti / utkhanya mAyAM vizadIkRtAyAM manobhuvAM bIjakamaGkura ya // 61 / / 61. jyAM ThagArApaNArUpa "sanipAta deSa hoya, tyAM anuSThAna (kriyAkAMDorUpa dUdha vikArarUpa banI jAya che. mAyAne ukheDI manobhUmine sApha karAya te ja temAM vAveluM bIja aMkurita thaI zake. 61. Just as milk adversely affects A person suffering from delirium performace of ceremonial Tires by & person given to decit has a deloterious effect on him. The good need sown in the mental ficld, when cleared by the uprooting of deceit, tends to poul forto, saMsAra-sindhoH parilaGghanArthamadhyAtma-pote bahubhAgalabhye / cecchidralezo'pi hi dambharUpo na tarhi tatpAragatistataH syAt / / 62 // 62. lava-sAgane oLaMga sAru adhyAtmarUpa nAva bahu bhAgyathI prApta thAya che, paraMtu temAM ja daMbharUpa nAnuM paNa chidra haze te tenAthI te sAgarane pAra nahiM pamAya. Aho Shrutyanam

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caturtha-pra ye-prakaraNam 462 62. It is through goot iuck that a person gets the advan. tage of a ship of Adhyatma in order to cross the ocean of Samara Bat if there is a hole in the shape of deceit in it, then the crossing over to the opposite bank is impossible. vane hutAzaH kalahaH suhRtve rogaH zarIre kamale himaM ca / yathA tathA dambha upaplavossti dharmAzrame dhAmani vizramasya 63. vanamAM bhAga, mitratAmAM kalaha, zarIramAM roga ane kamala mATe hima jema upadravarUpa che, tema dana, parama vizramadhAma evA dharmAMrUpa Azramane upadrava samAna che. 63. Fraud (or deceit ) is a danger or an impediment to Dharma--the peace-giving resting-place, as fire to the forest, quarrel to friendship, disease to body and frost to lotus. prayojanaM kiM tu munitratAnAM kriyeta dammAcaraNaM yadebhiH ? dambhatvakAza nahi satpravRttAvanyatra pApasya ca poSaNAya // 63 // ekAnto nAnumatirmaharSerna vA niSedhaH khalu dharmazAstre | ato na dammAzrayaNaM prazastaM nirmAyamAyeM pathi yAnti santaH // 64 // }, 64. su navrata jemaNe akha yAra kayuM che temane zuM teo mAyA-prapaca khele ? sapravRttimAM te6bhane avakAza dUSita pravRttimAM daMbhane levAtA khAzraya pApane vaLI vadhu pASe che. Aho! Shrutgyanam jana hoya ke ja nathI; tyAre 64. Of what use is this deceit or hypowicy to those who have vowed asceticism that they should practise it? Indeed there is no scope for its play in righteous practices, while in unrighteous ones it tends to nourish sins. // 65 //

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zAsmaraNAstro 65. dharmazAstramAM maharSi taraphathI kAryapravRtti para ekAta anumati ke niSedha nathI, mATe mAyAvaraNanI pravRtti egya na gaNAya. sajajane Arya patha para nirdabhapaNe vicare che. 65. In the religious scriptures of the great bages or saints there is no absolute injunction, mandatory er probibitory, in regard to a particular thirg or act, without exception. (Whether & particular thing or act, is t) be done or ornitted, it depends upon the consideration of the special circunstances of each case) So there is no need to resort to deception. The good frunkly and openly tread a noble path (without hy procricy! aho ! samAlambya vaka- pravRtti pravaJcakairvaUcyata eSa lokaH / parantu sammohatamo'dhabhUtA vitanvate vaJcanamAtmanaste // 66 // 66. ThagArAo "bagalAbhagata" banI A jagane ThagI rahyA che. paraMtu mahAjakAramAM anya banelA teo kharI rIte to pitAnA AtmAne ja Thage che. 66. Alis I the world is eligated by fraudulent persons reporting to crane-nuethods (hypocri ical methods ), tut, 88 & matter of fact, those mean persons blinded by the darkness of illusion, deceive themselves. nizalyabhAvaM vratapAlanAnAM zrIdharmazAstrANi samAdizanti / evaM hi yogaikapadIpraveza evaM hi mokSAdhvagArvikAsaH 67 // 67. dharmazA niHzalyapaNe (manamAM mela ke kapaTa-prapaMca rAkhyA vagara) vrata pAlana karavAnuM pharamAve che. e ja rIte ke nA mArgamAM praveza thaI zake ane e ja rIte mekSaprApti mATenI gatino vikAsa thaI zake. 67. The sacred scriptures hive given instructious to observe the vows with pure motivas purgau of hypocrisy. It is the Ahol Shrutgyanam

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caturtha-prakaraNam only way which securus one ad adiniesion to the path of Yoga, and in this very manner the way to Absolation is laid open. luNTAka ekaH khalu mokSa-mArge samprasthitAnAM sumahAzayAnAm / sa lobhanAmnA jagati prasiddhA mohasya rAjJaH prathamaH pradhAnAH // 68 // 68. mAkSanA pravAse nikaLelA sajIne lUMTanArAomAM je eka bahu jabaradasta luMTAre che te jagadvikhyAta lebha che, te me harAjAno mukhya pradhAna che, 68. Indeed, the most powerful robbir who robs high-souled traveliers journeying (n ibeir way to salvation, is well-known in this world, and it is called Greed (1). It is the prime minister of the king known a Delusion [ 18. bhavasya mUlaM kila lobha eko mokSasya mUlaM tadabhAva ekaH / etaddhi saMsAra-vimuktimArga-digdarzana yogabudhA akASuH // 69 // 69 saMsAranuM mULa eka lebha (tRSNA) ane mokSanuM mULa phakta te abhAva, A pramANe gavazArade saMsAra ane muktinA mArganuM digdarzana karAve che. 69. Indeed, Greed is the root-cuure of Samsara aud the complete absence of it is tbe solts suree of Absolution. Wise persons who are authority ou Yoga, have thus outlined the varying ways to Samsara and Absolution (saMsAra and mekSi). sudurjayAnAM prathamo'sti lobhastasmin jite ki na jitaM triloke ? lomasya ghAte hata eva mohaH krodhAdinAze'vyavaziSyate'sau // 7 // 70. jemane jaya meLave bahu muzkela che temAM lebhane nambara sahuthI pahele che. te jitAtAM khela jagatamAM badhuMya jatAI jAya che, tema haNAtAM Aho! Shrutgyanam

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jAmajAya moha haNAI ja jAya che, jyAre krodhAdine nAza thatAM paNa moha avazeSa rahe che. 70. Greed ranks firat ani foren Ozt in tesucity along those Kasbayas 910 ) thet are very fiicult to be conquered. When it is subdued, nothing rims to bio subdued in all the three words. Delusion( s) incelis detroyed with the destruc tion of greed, otherwise delusion remuing even after the removal of aliger, pride and decsi. (There are four Kyg'ayas (principal pesions ) namely, Ange", Prile, Deceit and Greed. They ure the products of D:lusiuli (NIE). Greed leaves the field let along with Delusion.) lobho'sti cintA- latikAsu kando rakSo guNAnAM kavalIkRtau ca / mahAMzca vighnaH puruSArtha-siddhau jayatyamuM satra- samudra-cevAH // 71 // 71. cintArUpa latAone kada lobha che. guNane koLiyA karI janAra rAkSasa lobha che. puruSArthasiddhimAM mahAna vighabhUta lobha che. ene koNa jIte? jenuM citta sarvane samudra hoya te. 71. Greed is a bu bous rooi of the crue part in the form of anxieties. It is a demon devouring, aa in a mouthful, good virtues, It is a great impediment to the achievement of success, or to the expanding of a manly effort for the noble motive. He whose heart is an ocean of vitality or spirit, subdues it. ceta sAtvikaste puruSAbhimAno yadyasti lokAgrapadopalipsA / sphAraM parisphAraya tarhi lobha prAkAra--bhaGgAya balaM svakIyam // 72 // 72. je tAre puruSAbhimAna sAtvika hoya ane je lokanA agra pade pahoMcavAnI tArI utkaMThA hoya te lebharU5 killAne nAza karavA tAruM pitAnuM baLa khUba riva ! Ahol Shrutgyanam

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vastutha-jAm saMva 72, On good one ! it your self-respect as a human being is pious and legitimate, and if you desire to be foremost among the people, or if you desire to occupy the place at the extremity of Loka, then, strive hard with all your might to batter down the ramparts of greed. [ According to Jaina Philosophy, the soul, when fully lib.ruted from the ialuences of Ksrm", gos by na upward movement to the extremity of unke (ai) where it rests for all time to come. ] ye svecchayA pUrayituM kSamante na zAkato'pi svakakukSi - randhram | AndolitAntaHkaraNA vicitrAsskAMkSA-samIreNa bhavanti te'pi ! || 73 // 73. jeo svecchAe zAkamAtrathI paNa peAtAnuM kukSi-raka pUravA samatha nathI, teva enAM paNa antaH rahyA lAbhanA cakaDALe caDI kai kai kakSAonI havAmAM UDatAM hAya che! 73. Those who are not even able, of their own accord, to stuff their bellies with vegetables, entertain in their hearts highflown desires, by reason of their greed-passion. lobhArditaH ki sahate na kaSTa lomAH kiM na karoti karma ? karotyanarthaM pitR - bAndhavAnAmapyAzu lobhacchurikAhatAkSaH / 8 '}} 74, leAla tta bIcArI zuM kaSTa sahana nathI. rA ? aAbhagata durAmA nathI AcaratA ? lerUpa charIthI je ii ( atar ) dRSTi kapAI gaI che evA mANasa peAtAnA Apa ane anyavene paNa nanA khADAmAM utAre zuM ka che; temane mArI pazu nAMkhe che ! 59 Aho! Shrutgyanam

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adhyAtmatavAlora . 74. Wbat hardships does a greedy person not undergo ? What act is he not prepared to do? Ore, whose eyes are blinded by the knife-like greed, does not hesitate to bring ruin upon even his parenis and relations. prapIDya ye niSkaruNaM prajAH svaM tato gRhItyA pupuSuH svakozam / bhayaGkaraM bhUri vidhAya yuddhamadIzana ye pralayAvabhAsam 75 / lobhArditAste maraNasya kAle kizcit kimAdAtumalaM babhUvuH / / ekAkino raGka mukhAstu yAtAH svakalmaSA''mUtritaghorapAtAH // 76 / (yugmam) 75-76. je boe prajAne nirdaya rIte rIbAvIne temanI pAsethI kana kaDhAvI potAnA khajAnA bharelA ane mahAbhayaMkara yuddha karI jemaNe pralaya-kALanA je dekhAva vartAvele, tevA lebhAdha bhUpAla (!) zuM maraNa vakhate kaMI paNa sAthe laI javA samartha thayA ? Akhare e bIcArA potAnI ghe 2 ardhagatine mArga taiyAra karIne garIbaDA me ekalA sidhAvyA ! bApaDA lebhIyAnI viDaMbanA! : 75-76. The greedy kings who persecuted their subjects mercilesely and filled their treasuries with wealth they extorted from them, and those who fought in terrible battles and created the horrible ecene if u ivergil destruotion, wer3 not able to tak: anything with then at the time of death; and those hsving bitterly degraded themselves by their own heinous deede, were fo' oed to go alone with tbeir humiliated faces. kenApi sArdha na gatA ghareyaM lomena tAmyanti vRthaiva lokAH / vibhAdhAra vijJAna na to jIva gatimAne rAma ! 77 !! 77 koInI sAthe A pRthvI gaI nathI. leka phekaTa lebhathI pIDAya che vivekapurasmasa vicAra karavAmAM Ave te samAM ja sAcuM sukha joi zakAya Ahol Shrutgyanam

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thaturtha-prALa 77. This earth has never accompanied anyone (at the time of bie departure from this life). People are uselessly distressed by greed. Contentment alone contributes to real happiness it wo rightly rellect. kRte prayAse pracure'pi nArthamamISTamApnoti yadA tadA nA / saklizyate, kintu vicArayeta yadasmadIyaM na hi nat pareSAm // 78 // 78bahu prayAsa karavA chatAM jyAre abhISTanI prApti thatI nathI tyAre mANasa duHkhI thAya che. paNa vicAravuM joIe ke "je amAruM che te panuM nathI, athavA "je amAruM nathI te paranuM che." 78. When even after str puous exertions the desired object is not obtained, one feels grieved: but in such cases wu should consider that what belongs to us, does not belong to others, or what does not belong to us, belongs to others. bahuprayatnairapi nArthasiddhiH kasyApyayatnAdapi kAryasiddhiH / etanmahata karma-balaM vicAryA'niSTa-prasaGge na bhaved viSaNNaH // 79 // cha9, bahu bahu prayatna karavA chatAM koIne arthasiddhi thatI nathI, jyAre bIjA koIne anAyAsa kAryasiddhi thaI jAya che. AvuM jovAmAM Ave che A uparathI phalita thatuM kamabaLanuM mahatva je dhyAna para levAya te mANasa aniSTanA prasaMge duHkhI na thAya. 79. Succees in one's desired object is not attained by some even by various kinds of efforts, while it is obtained by some quite aasily, without much effort. So considering the inevitable. Aho! Shrutgyanam

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468 adhyAtmataravAlokaH ness of the working of the Karnic forces in such cases, one should not be sorry, if one has to face unwelcome occasions. na kartumudyogamiyaM na vArtA parantu lobhotthavikalpa-dhUmaiH / imaM svataHkaraNaM pRthaiva kAryaM gRhasthairapi hanta ! kasmAt 1 // 80 // 80. udyoga na karavAnI A vAta nathI, paNa tApa e che ke gRhasthe.e pazu lAbhathI UThatA vikalparUpa dhUmADAthI pAtAnA cittane zA mATe vya keLuM banAvavuM-kaSita rAkhavuM ? 80. From this one should not infer that abstension from all Botivities is desirable; but why should even householders unnece. sarily blacken their minds with the smoke of fanciful desires emanating from greed? krodhasya rodhasya zamo vidhAtA mAnAya zaknoti punarmRdutvam / RjutvamucchettumalaM ca mAyAM lobhasya zatruH paritoSa ekaH // 81 // 81 krodhanA rAdha zamathI (prazAnta vRttithI) thAya, mAnane pachADe mRdutvanA guNu, mAyAne haze RjutA ane lezane kaTTo duzmana saneSa, 81. Tranquillity of mind is able to curb anger, gentleness is competent to defeat arrogance, sincerity destroys deception and contentment is the only bitter enemy of greed. krodhAdikAvirbhavanaprasaGgAn prAgeva dUrIkurutAM vicArya / kaSAya AyAtavati prasaGgAduktAnupAyAMstvarayA bhajeta Aho! Shrutgyanam // 82 //

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caturya-prakaraNam * 82. krodhAdi devo pragaTavAnA saMjogo pahelethI ja vicArI laI dUra rAkhavA athavA pote tevA sayogothI dUra rahevuM. prasaMgavazAta e doSone udaya thAya tyAre temane kAbUmAM levA ukta (kSamA vagere) upAyo levA. 82. One should anticipate probable occasions lik-ly to engepder passions like Anger and others and try to keep them away cr to keep away from them. Neveribe less if any of them arisce cwing to unavoidable circumstances, care abould be taken to curb it inmediat-ly by any of the appropriate ineans already described. AsAdyate no bhavarUpatImavanasya pAraM zivamantareNa / pracaNDamAtmIyabalaprayogamakhaNDadIrghojjvalasAdhanAbhiH | 82 || 83 dagha kALa sudhI akhaMDa zubha sAdhanA dvArA AtmAnuM anA viya pheravyA vagara saMsArarUpa bhISaNa araNyane kalyANarUpa pAra pamAya nahi, pAto nathI. 83 Without putting forth infinite power of one's soul tbrough employment of appropriate pure means for . lovg time without interruption, it is impossible to cross over to the suspicions other end of the horrible forest of Samsara. aikAntikA''tyantikaduHkhanAzo bhava-prapaJca patitasya nAsti / tatsAdhanaM sarvakaSAyajAlani:zeSanimUlanamekamAtram // 84 // 84. saMsAra-prapaMcanA mehamAM paDelAne mATe duHkhane ekatika ane Atyantika na za asaMbhava ja che. duHkha mAtrathI chUTavA mATe samagra kaSAyajAlanuM sapUrNa umUlana ja eka mAtra upAya che. Aho! Shrugyanam

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madhyAramatavAlokaH 84. Full and permanent destruction of misery is indeed impossible in the case of a person entangled in the delusion ch Samsara. It can only be accomplished by the complete uprooting of all passions saJjAyeta yathA yathA'balatayA krodhAdimidRSaNaiH saJceSTata tathA tathA pariharana sujJaH pramAdodayam / yaH krodhAdivikArakAraNa upAyAte ca nAkSipyate tasya svAtmabalasya yoga-zikharaM prAptuM vilambaH kutaH // 85 // 85 jema jema krodhAdi de nabaLA paDe te te rIte sajane pramAdane dUra karI potAnI pravRtti rAkhavI joIe je dhAdi vikAranAM kAraNa upasthita thatAM paNa temane vaza thato nathI, te Atmabalasampanna mahAnubhAvane roganA zikhare pahoMcatAM zI vAra lAgavAnI hatI? 85. One should exert oneself, discarding carelessness or indolence, to take such steps as will make one's passions hke anger and others, feebler and feebler. He, who, possessed of sublime spirit, is not afiected when confronted by passion-exciting occasions, is sure to reach without delay the summit of the mountain of Yoga. - - - iti adhyAtmatatvAloke kaSAyajayo nAma caturtha-prakaraNam / Aho! Shrutgyanam

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prakaraNam-5 dhyAna-sAmagrI [ zlokasaMkhyA 41] zuddhAtmarUpaM khalu mokSatavaM na tad bhavecittavizuddhayabhAve / kaSAyarAhityamiyaM ca tasmAt tatraiva muktiH pariveditavyA // 1 // 1. AtmAnI enA parNa zuddha rUpamAM rithati e ke kSa. e, cittazuddhi vagara na hoI zake e 25Na che. have cittazuddhi zuM che ? e kaSAyarahita sthitinuM nAma che. eTale vAstavamAM kayAyamukita mAM ja mukta che. 1. The complete manifestation of the pure real nature of the Soul is Moksha (liberation or emancipation ) which is not possible in the absence of the purification of the mind, and this purification is nothing more or less than the destruction of Kebayas( pagsions ), therefore Moksha assuredly consists in the destruction of, and complete freedom from, passions. kapAyarodhAya jitendriyatvaM jitendriyavAya manovizuddhiH / manovizuddhathai samatA punaH sA'mamatvatastat khalu bhAvanAmiH // 2 // 2. kaSAyadha mATe Indriyajaya, Indriyajya sAru mana zuddhi ane menaHzuddhi mATe samatA; samatAno prAdurbhAva nirmamatvathI thAya ane nirmamatva sadhAya sapanAmathI. 2. The proper restraint ( ubjugation) of renses is t eces ary for the removal or uppression of Kashayas (passions ). Mental purity is necessary for ubjugation of senses. Tranquility or (quanimity is necessary for her til pris. Giving up the Aho! Shrutgyanam

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adhyAtmatatvAlokaH H idea of "I and mine" (RA ) begeta tranquility or equanimity and, the idea of " I and mine" can be eradicated by reflectiione ar: [about the ephemeral nature of the phenominal world and the eternal nature of Bcul and about their inter-relations in the mundane state of the sou'. There are twelve varieties of #1241). bhImAd bhavAmbhonidhito bhayaM cet tadendriyANAM vijaye yateta / saritsahastrAparipUraNIya-pAthodhiSad yAni na yanti tRptim // 3 // 3. bhavAbhAdhi bhayaMkara che. enI bhayaMkaratA anubhavAtI hoya ane enAthI mukti meLavavAne kAmanA hoya te tene mATe eka mAtra rasto indriyajaya che. Idri kyAreya tRpta thatI nathI. A eva tenI sarakhAmaNI hajAre ja dIothI nahi purAtA evA samudranA madhyabhAga sAthe karavAmAM Ave che. 3. One should try to get mastery over one's owo 888, if one is afraid of this terrible ocean of worldly existe 008 [Samsara]. The series remain ungatisfied like the middle part of the ocean which is not filled even by thousands of rivers. dehAravuM -mIna-- mR-ta-sAra-jIruM vAta saMsAra ekaika hRSIkadogAta kA tarhi sarvAkSaratasya vArtA ? // 4 // 4. hAthI, ma DaluM, are, pataMgIyuM ane hariNa eka eka IdriyanA deSathI dehAnta dukhane pAme che, te je badhI Indriyono dAsa che, tenI vAta karavI ? 4. It is quite evident that elephants, fish, bees, m is and deer, go to destruation through the fault of txuessise atinchTr.ent, of each, to the pleasures of one of the ser seg only, thea what to gas o those person who are under the dominating Ahol Shrutgyanam

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14maprarNAr GIT influence of a}l the (five ) senses ? [ The elephant is overpowered by the sense of touch, the fish, by tha srs of bae, by the sense of small, the loth, by the sense and the deer by the sense of hearing. ] toets, the of eight atucchamUcrchArpaNazaktibhAjAM yadIndriyANAM vijayo na jAtaH / bhUmaNDalAndolanazakti bhAjo'pyojasvinaH kiM nu balasya mUlyam 1 // 5 // 5, Indriya prANIne bhayaMkara mUrchAmAM pake che. A dezamAM ane AkhI duniyA para Andelana jagADavAnI zakti dharAvanAra aliSTha ceddho paNa jo peAtAnI IndriyA para kAbU rAkhI zakato na heAya, te tenA baLanuM zuM mUlya ? 5. Of what vilue is the might of a powerful person who is able to shake the terrestrial globe, if he cannot get mastery over his senses senses which are capable of bringing intense delusion and consequent undue attachment ? 'antarbalodbhAvanaheturekaH sa indriyANAM sva-niyantritatvam / etatkRte'ntaHkaraNasya zodha Avazyake yatnaparAyaNaH syAt | | h 6. Antara zakti pragaTAvavAnA eka ja mAga che. ane te pattAnI indriyAnA svAmI banavu-niyAmaka banavuM te. ene sAru citta-zuddhi parama Avazyaka che. eTale indriyajayanA umedavAre citta-zuddhinA sAdhanamAM satata yatnazIla rahevu joIe. 6. Complete mastery over the senses is the only course open for evolving inner vitality, So for the sake of it (for the subjugation of senses) one should be assiduous in his efforts for the purification of mind. Fo Aho! Shrutgyanam

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adhyAtmatarapAlIkA bhraman manorakSa iha svatantraM duHkhAvaTe prakSipati trilokam / arAjako niHzaraNo jano'yaM trAtA tataH ko'tra gaveSaNIyaH 1 // 7 // 7. manarUpa rAkSasa svatapaNe sadA sarvatra bhaTakate rahe che ane AkhA jagatane dukhanA khADAmAM nAkhe che. jagatanI arAjaka, azaraNu jevI sthiti thaI paDI che. e rAkSasathI rakSaNa ApanAra koNa? ane kayAM maLe? 7. Toe demoniac mind, while inconstrainedly Wandering in this phenomenal world, throws the inhabitants cf the three w rids into a pit of misery. Alte, this universe is withcut a ultr and proie. tor ! Whera ere we to search for a protector now? gRhaM parityajya mahAnubhAvAna muktizriyA AcaratastapasyAm / vAsyeva cetazcapalAvabhAvamanyatra kutrApi parikSiped drAk // 8 // 8. je ghara choDI saMnyAsa laI mukti sAruM tapa tapI rahyA che te mahAnubhAvone paNa capaLa citta prakhara vAyunI jema ekadama uDAvI kayAMya ne kayAMya pheke che. 8. Even the great ascetics who have renoui ced home (apd everything else) and are living austere life for the purpose of Salvation (Moksh + ), are occasionally ) carried and tossed about, as if by a hurricans, by the unsteadiness of their mind'. manovizodhena vinava yogadharAdharArohaNamIhate yaH / prahaspate pariva kramAbhyAM dezATanaM kartumanAH sa mRDhaH // 9 // 9. je manazuddhi vagara coga- parvata para ArohaNa karavA Iche che, te Ahol Shrutyanam

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TK-prama mUDha mAsa pagathI dezATana karavA IcchatA pAMgaLA mAjIsanI jema upaDusanIya sthitimAM mukAya che. 9. A foolish man who without the purification of mix], wighes to ascend the hill of Yogx, is sridioulos 88 a lame man who desires to go on a journey on foot. ruddhAni karmANi manonirodhe manaHprasAre prasaranti tAni / asaMyamaH saMyama eva tasya bhavasya mokSasya ca mUlamasti z [} | I! 10. mananA nirAdhamAM kramanA nirAdha che ane mananI bhraNazIla hAlatamAM karmabandhana vistare che. mananA asayama sasAra(bharabhramaNu)nu mULa ane tene saMyama meAkSanu mULa, 10. When the mind is controlled, the influx of Karmic ener gies is checked and when the mind is at large (i, e, uncontroll. ed) there is unstrained influx of Karmic energies. The con trol of mind is the root-cause of absolute freedom and the absence of it is the root-cause of bondage, jagattrayIvibhramaNapravaNo manaH putraGgo viniyantraNIyaH / kenApi yatnena vicAravadbhirabhIpsitaM zAnti-sukhaM paraM cet // 11 // : 11. akhila jagamAM bhramaNuzIla manarUpa vAnara kei paNa prayatnathI vazamAM karavA joie-jo vAstavika sukha ane zAnti meLavavA hoya te, Aho! Shrutgyanam 11. The monkey-like mind pubituated to rubing in the whole world, should be kept under complets control by all poss ible means if peaceful happiness is desired.

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adhyAtmatattvAlokaH 476 . sarvAgamAnAM paramArthatatvamekaM tadantaHkaraNasya zuddhiH / karmakSayaM pratyalamekamuktaM dhyAnaM tadantaHparizuddhi-mUlam // 12 // 12. sarva AgamonuM paramArtha raDaye ekamAtra antaHkaraNanI zuddhi che. karmakSayanuM sAdhana zAstrakAre eka mAtra sthAna banAve che, jenuM mULa ataHkaraNanI zuddhimAM che, 12. Purification of mind is the only essential principle of all scriptures, Contemplation standing alone suffices for the annihil. tion of the Karmic forces; but contemplation has its basis in the complete purification of the mind, pradIpikA yogapatha-prakAze yogAGkarodbhAvanakAzyapI ca / manovizuddhiH prathamaM vidheyA prayAsavaiyarthyama vinA tu // 13 // 13 cittazuddhi e egamArga para prakAza nAMkhanArI "dIvAdAMDI che ane paganA aMkurAone utpanna karanArI eka mi che. enI prathama jarUra che. e vagara saghaLo prayAsa vyartha che. 13. Purification of mad, which is the beacon- light for illuminating the path of Yoga and which is the fund for the sprouting forth of the seests of Yoga, must be first attended to and accomplished. Without it every effort is fruitless, manovizuddhathai samatAM zrayeta nimajjanAt satsamatA-taDAke / rAgAdikamlAniparikSayaH syAd amanda Ananda upeyate ca // 14 / / 14. mana zuddhi mATe samatAne Azraya le joIe, samatAnA sarevaramAM nimajjana karavAthI 2.gAdi mela dhovAI jAya che ane amanda Ananda prApta thAya che. Ahol Shrugyanam

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zaR- 14. Tranquillity or equatimity (Fra) should be resorted to for the purification of the mind, Those, who dive deep in the lake of calm equanimity (A1), secure complete removal of the impurities of attachment etc. and get unbounded dslight, saMyamya cetaH samatA kSaNaM cebhiSevyate tarhi tadutthamantaH / alaukikaM zaM prasarIsarIti kiM vayete tarhi sadA- samasya ? // 15 // 15. mananA saMyamathI sadhAyelI samatAnA svapa anubhave paNa jyAre antaHkaraNamAM alaukika Ananda phelAya che, te pachI je AtmA samatAmAM sadA nirata che tenuM (tenA AnandanuM) zuM pUchavuM ? lo. Indescribable, indeed, is the inuer delight when even for a short time the mind is drawn inwards and rendered quiet. Then what to say of those who are always or unceasingly pog. 88889d of inoer tranquillity or equanitoiiy. ? lAgyA# ritarita thars=ArTIne motamAzA . svasmin svarUpaM paramezvarasya pazyatyasau niSThita-sAdhyabinduH // 16 // 16. jenI antardaSTimAM sAmya(samatA)nuM aMjana purAyuM che te mahAtmA meharUpa timiranA nAzathI potAnI andara paramAtmAnuM svarUpa nihALe che. Ama AtmasAkSAtkAranI bhUmi para pahoMcIne e kRtArtha bane che. (dareka AtmA enA kharA rUpamAM paramAtmA che, paNa mahAvaraNathI e rUSa Accha che; e AvaraNa je AtmAnuM khasI jAya che te paramAtmarUpe prakaTa thAya che.) 16. The high-gouled person, to whose inner eight is applied the collyrium of equucimity, by reason of the removal of the darkness of delusive ignorance finds within himself the true and pure nature of the Supreme coul. He is thus endowed with the fulfilment of his object. Ahol Shrutgyanam

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ra adhyAtmatasvAlokaH dUre divaH zarma ziva davIyaH sukhaM manaHsannihitaM samatvAt / zakyaM samAsvAdayituM manojJamiva mokSaH samatAratasya 17. svaga dUra che ane mekSa te ethIye dUra che, paNa samatAnA zreSTha sevanathI peAtAnA mane mandiramAM ja svasa'vedya sundara sukha anubhavI zakAya che sAce ja, samatA-ratane ahIM ja mekSa che. // o7 || 17. The celestial bliss is at a distance and that of Absolute Freedom is at a greater distance; bit it is possible to enjoy sublime and unprecedented happiness in the inner temple of heart or mind through quietude. Absolute freedom is enjoyed even in this life by those who are possessed equanimity or tranquility. sudhA-ghano varSati sAmyarUpo manovAM yasya mahAzayasya / . saMsAradAvAnaladAha tApo'nubhUtimAskandati kiM tadIyAm ? !! ? 8 !} 18. je mahAzayanI mane,bhUmi para samatArUpa sudhAne megha varase che tene sa'sAra-dAvAnalanI tApa-vedanA zu sparzI zake? 18. Just as the heat of fire cannot affect land covered with rain-water, so, the afflictions of worldly existence connot affect the mind saturated with the nectar of equanimity. Aho! Shrutgyanam AtmAnamAtmA parato vibhinnaM yadA''tmanA sAdhvanubobhavIti / prakAzate tasya tadA samatvamazakyalAbhaM vibudhezvarANAm || 22 | 19. jyAre AtmA pete peAtAvaDe peAtAne samagra jaDabhAvathI bhinna pe yathArtha anubhava kare che, tyAre tene samatA guNane sAcA prakAza

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pazcama-prakaraNam kAya pragaTa thAya che, ke je meTA mATA zAsradazI paMDite ke devendrone paNa prApta thave azakya che, 19. When the embdied soul fairly distinguishes itself as quite distinct from everything material, there arises the awakening of the divine sense of equality which is inaccessible even to the lords of heavens or learned mon of high erudition. affSTha moha - mRgezvareNa bhayaGkare doSa-vane mahatyA | samatvarUpajvalanArciSA ye dAhaM daduste pariniSThitArthAH || 20 || 20. mAharUpa mRgAryAdharAjathI adhiSThita bhayakara deASavanamAM jeee samatArUpa agninI jvALA prakaTI che-samabhAvanI Aga lamADI che. teo kRtAtha thayA che. 20. They are quite successful who have burnt, wi.h the high flame of calm equanimity, the terrible wild forest of passions, well guarded by the lion of delusion (moda ). nisarga- bairA api dehabhAjo yaddarzanAcchAntimavApnuvanti / anyatra sAmyAnna tadasti kiJcit tadeva devasya parA vibhUtiH || 21 || 21. nisaga varI (janmasiddha varI) prANIo paNa jenA darzanathI peAtAnAM vera bhUlI jaI paraspara zAnti dhAraNa kare che e zuM che? e samavRttine ja camatkAra che. e ja paramAtma-jIvananI meTAmAM meTI vibhUti che, 21. What is that, at the sight of which even ferocious animals naturally inimically disposed towards one another by instinct, become pacified and quiet? It is the charm wrought by equanimity-the supreme magnificence of the Supreme Soul, Aho! Shrutgyanam

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adhyAtmatavAlokaH anityabhAvAdikabhAvanAH smRtA maharSibhirvAdaza tAsu santatam / vibhAvyamAnAsu mamatvalakSaNAndhakAranAze samatA-prabhA sphuret / / 22 // 22. maharSie e "anityabhAvanA vagere bAra bhAvanAo upadezI che. e bhAvanAe satata bhAvAvA lacaka che-cintana karavA lAyaka che. ethI mamava rU5 andhakAra dUra thAya ane samabhAvanI rezanI prakaTe. [A zlekamAM mamatvanA nAzathI arthAt nirmamatvathI samatA prApta thAya che ema kahyuM, te nirmama ane samatAmAM zo phera ? evo prazna udbhave tema che. ne khulAso e che ke, samatA e rAga ane dveSa ubhayanuM virodhI tatva che, jyAre nirmamatva eka mAtra rAganuM virodhI tattva che. matalaba e che ke, jema balavAna senAmAM balavattara (vizeSa balavAna) ne nAza karavAthI bIjA utaratA baLavALA ne nAza sugama thai jAya che, tema balavattara (vizeSa balavAna ] evA rAgane nAza karavAthI bIjA utaratA banAvALA zreSAdi daLane nAza sugama thaI jAya che. arthAta bahu vadhAre baLavALA evA rAganA vinAzarUpa nirmamava prApta thatAM utaratA baLavALA TheSa vagerenA vidyAraNarUpa samatAnI prApti sugama thaI jAya che ! 22. The great sages hay: propounded twelve varieties of abstract reflections (4199 :) beginning with the evanescent nature of the phenominal world. il these pre constantly meditated uvon, the darkness of egoism and attachmen: will disappear and the light of equanimity will shine forth brilijantly, sukhaM na nityaM na capuzca nityaM bhogA na nityA viSayA na nityAH / vinazvaro'yaM sakalaH prapaJco na kiJcidAsthAspadamatra nAma // 23 // 23. sukha (vaiSayika) ni ya nathI, zarIra nitya nathI, bhogo nitya nathI. viSaye nitya nathI. arthAta A samagra bhotika prapaMca nazvara che. A stha ava :: i . Ahol Shrutgyanam

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upa-pramANe 23. tbe material happiness experienced in the region of the body is derived through the senger, by their enjoyment of the respectiva sense-objucts.] These i. c. the happiness, the body, the enjoymeut, and sense-objects are not permanent. Every thing phenomenal is transitory. In this world there is nothing which we can always rely upon. arIma vana mahIpatizcakradharaH murezvarI yogIzvaro vA bhuvanatrayezvaraH / sarve'pi mRtyorupayanti gocaraM na hyatra kazcinzaraNaM zarIriNaH // 24 // 24. rAjA, narezvara, surezvara, gIvara ane jagadIzvara badhAne mRtyunA mArga para AvavuM paDe che. (deDadhArIne mRtyu avazyanmAvI che. janmadhArI maraNadharma che.) mRtyunA AkramaNa vakhate kaI rakSaNa karI zake tema nathI. 24. Asharana-Bhavava;-Kings, paramount sovereigns, Indras, lordly Yogis and lords of the three world, are all mortal (i, e. liable to death). There is none to proteot embodied beings against death ). e world, duHkhAni duSkarmavizakakAle Dhokanta ugrANi zarIrabhAjaH / amuM tatastrAtumalaM na kazcid, mAgopadezAzaraNaM ca santaH / / 25 / / 22. prANIne pate upArjana karela duSkarmo jyAre udayamAM Ave che tyAre kevAM kevAM dukhe khamavo paDe chete vakhate tene koI rakSaNa ApI zakatuM nathI, phakta pavitra santa jana sanmArganA upadezaka hevAthI zaraNabhUta kahI zakAya, ane temane batAvelo kuzala-mArga zaraNathIne zaraNa ApI zake. Ahol Shrutgyanam

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adhyAtmatavAlIkaH 25. At the time of the maturation of evil karmie forces, unbearable and irremediable miseries befall embodied beings. None is able to protect them against those miseries. The saints are considered to be the refuge because they point out the correct way to overcome the poignancy or acuteness of those miseries ). ra saMsAramAtranA~~~~ mavodadhirjanmajarAvasAnayayaH prapUrNaH smara - vADavazca / mohAtmakAvat-vipattimatsyaH kutaH sukhaM sambhavatIhasIha ? 11 rk }} 26. bharUpa samudra, ke je janma, jarA ane maraNarUpa pANIthI bharelA che, jemAM kAmarUpa vaDavAnala dalita che, meharUpa vamaLa che ane vipattirUpa mAchalAM che, AvA bha-samudramAM sukha hoya? hAi zake? 26, Samsara-1}} avara; The ocean of worldly existence is full of the weters in the form of birth, old age and death, ud contains the submarine fire in the form of cupid, whirlpool in the form of ignorance, and fishes etc. in the form of calamities. In hueh a world | Sa ara] how can we look for unmixed and permanant happiness ? ekatvabhAvanA--- Ratfor: prANabhRto gatAgataM kurvanti saMsAra- vane vibhISaNe / vidhAya pApaM sva- parArthamIyivAnatrANa eko hi paratra pIDyate // 27 // 27. bhayaMkara bhava jaMgalamAM prANI ekalA cataMtra gamanAgamana kare che, mAhavaza, upAdhimAM paDI, sva-parane sAru pa pe karI e ekale paleka sidhAve che ane tyAM cAre rakSaNa vagaranA ekalA ja peAtAnAM duSkarmInA duvipa ke bhAgave che. Aho! Shrutgyanam

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%E- grH 282 27. Ekatva-Bhavana-The embodied souls come and go alone during their successive transmigrations in this terrible forest of Sameara, Having committed sios for themselves and others, they go alone i, e. unaccompanied by any one else to the other world and they alene experience distress { as the fruit of their evil actions, there being none ro rescue or suonour them. anyatvabhAvanA. vilakSaNaH sarvabahi prapaJcataH sacinmahAnandamayo'sti cetanaH / idaM zarIraM sphuTamanyadAtmanaH ki tananyaM bhukne'bhyupeyate ? // 28 // 28. A sacidAnandarUpa AtmA samagra bAhya prapaMcathI (akhila jaDa jagatathI ) vilakSaNa che. A zarIra ja cokhI rIte Atma thI bhinna che, tyAM pachI bIjI kaI vastu AtmAthI abhinna mAnI zakAya ? 28. Anyatva-Bhavara:- The soul haviog, as its attributes, existence ( ), knowlegge (fa) and eternal joy ( Altaa ), is quite distinct from this external material world. When this body itself (which is so near to the soul) is evidently distinct from the soul, what any other extraal thing can by identified with the soul? zuvimAvanA dvAraiH sravadbhirnavamiH sadaivA'zucInazaucasya padaM hi kAyaH / kastasya mohe vinipAtukasya niphtya dhImAn svahitaM nihanyAta 1 / 29 / / ra9. A zarIra nAza pAmavAnuM che, e azucionuM sthAna che ane emAM (netra, nAka, kAna, mukha ane gudA tathA gulvendriya e nava dvArethI azuci vahI rahI che. AvI A zarIranI sthiti che. pachI nA mehamAM paDI keNu DAhyo mANasa pitAnuM hitasAdhana cUke? Aho Shrutgyanam

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adhyAtmatatvAlokaH bedarakArI rAkhavI pAlave samajI levAnI jarUra che. samucita saMyama paNa khAsa upayegakaravAne che. eka ene upayAga karavAne [ zarIra AvuM che chatAM enI tarapha tema nathI ane e ceAgya paNa nathI e khUba enI suceSya sabhALa rAkhI ( e sabhALamAM AvI jAya che) sArAM zubha kAryamAM enA paNa duSkRtyamAM ene na lagAvatAM satkramamAM ja che. Ama ene sadupayega sukhakAraka tathA kalyANakAraka ane che ane anukrame mekSa sAdhananA khAsa mAge caDAve che, tema ja e pravAsane vizeSa gatimAnlR banAvavAmAM sahAyabhUta thAya che. mATe ja " zarIramAdyaM hajI karmasAdhananuM kahevAmAM AvyuM che, arthAt zarIra dharmanuM prathama sAdhana che. ] ** 29. Ashuchi-Bhava>>a Uhe boay is full of impurities and impurities constantly flow therefrom through its nine openings. [This is trne in one senge. In another sense the body calls for our admiration and deserves to be kept fit and healthy considering it as the first and foremost means of achieving spiritual good by performing benevolent acts and observing proper restraints. This means that while attending to the body, the spiritual good is not to be ignored, but it should always be kept in view. If bodily happiness becomes the sole concern of an individual to the complete exclusion of spiritual good, the body ls si uch of its importance and becomes an object of disgust or disdain, because then it only serves the purpose of transforming good-looking dainty foods and drinks into detestable impurities. So the question is asked ] Who will be indifferent to one's spiritual good by being unduly attached to the body alone, which is ephemeral ? AmravabhAvanA manovodhanakarma yogAH sa AsravaH karmaniyojanena / zubhAzubhaM karma zubhAzubhena yogena badhnanti zarIrabhAjaH Aho! Shrutgyanam || 20 ||

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pajhama-trakAma 30. mana, vacana ane zarIranA vyApAra te "ga" kahevAya che ane temanAthI karmo kheMcAtAM hovAthI, arthAta te kamasaMbandha thavAnAM dvAra hovAthI "Asava kahevAya che. zubha yogathI zubha karma ane azubha yegathI azubha karma baMdhAya che. 30. Asrava-Bhavana:-Yoga here means the activities of the mind, speech and body; and it, being the channel of the influx of Karmic forces, is, designated Asrava. Eubcdied souls assimilate Karmic forces good or bad, according as their activi. ties are good or bad. yathAmbu gRhNAti hi yAnapAtraM chiTTaistathA cetana eSa karma / yogAtmarandherazubhaiH zubhairvA niryAtyamusmin sati no bhavAbdheH // 31 // 31. jema jalamArge cAlanAruM yAnapAtra je chidravALuM hoya te te chidradvArA AvatA pANIthI bharAI jAya che, tema, garUpa chidrovaDe AvatAM karmothI AtmA bhara I jAya che. jaLathI bharAI gayeluM yAnapAtra je pANImAM DUbI jAya che, tema, karmothI bharAyale AtmA saMsAramAM DUbI jAya che. Ama Asava nI vidyamAna dazAmAM bhavasAgarathI kema nikaLI zakAya ? (ahIM e yAda rAkhavuM jarUrI che ke prazA sakAryothI prazasta satkarma baMdhIyA che, je AtmavikAsanA sAdhanamAM sArAM madadagAra thAya che. sapuNya AtmavikAsanA sAdhanamAM upayegI thaI paDe evAM sAdhanonI jogavAI karI Ape che.) 31. A8 a vessel with holes admits water, so the embodied soul attracts good or evil karnic forces through its hole-resem. bling activities good or evil. Ag long as this Asrava [ channels of Karma] subsists, uobody can get out of this ocean of Samsara, Ahol Shrutgyanam

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486 adhyAtmatavAlAMka: saMvaramAvanAnirodhnN yat punarAvANAMsa saMvaro yogibhirucyate sm| vibhAvanAdAtara-saMvarasya bhavAdudAsInatayA manaH syAt // 32 / / 32. Avane niSedha te saMvara. karma baMdhAya evI je vRtti ke pravRtti te Asava, ane tenA para kAbu te saMvara, arthAt karma baMdhAtuM aTake e yatna te saMvara. A Asava" ane "saMvaranI bhAvanA karavI te AtmabhAvanA che. e prakAranA satata AtmacintanathI mekSasAdhanAmAM sahAyabhUta bhava-vairAgya puSTa thAya che. 32. Sam vari-ghavari;-The Virgis call the stopping of this Asraya (i. e, the channels of Karmic forces ), Samvara. Reflections on Asrava and Samvara bring on indifferent attitude of mind to worldly activities that bind the soul. niramAvanA syAt karmaNAM nijaraNaM ca nirjarA dvidhA sakAmetarabhedataH punaH / pAkaH phalAnAmiva karmaNAmapi svato'pyupAyAdapi ca prajAyate // 33 // 33. kamane kSaya te "nirjarA" kahevAya che. te be jAtanIH sakAma ane akAma. kone dhvasa AtmaprayAnapUrvaka je karAya che te sakAma nija ane svaeva karmanuM kharI paDavuM te akAma nirjarA. phala paNa svataH pAke che ane upAyathI paNa pakAvAya che. e pramANe kama paNa pitAnI muddate svataH pakava thaI kharI paDe che, ane upAyathI ene pakava karIne paNa vikherI nAMkhavAmAM Ave che. 33. Nirjai-Bhavana;- The partial destruction of Karmic forces is called Nirjera. It is of two kinds, volitional and nonvolitional. When the Karmic forces wear out by reaching matu. rity, of their own accord, like the fruits on the trees, the 'Mirjara is called non-volition), and when they are made to wear out by employment of proper expedieut, it is called volitional Aho! Shrutgyanam

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pazvama-prakaraNam 487 lokabhAvanA-- loko'sti jIvaizca jaDaizca pUrNA yathA tathA tatparicintanaM yat / sA bhAvanA lokavicArarUpA manovazIkAraphalapradhAnA // 34 // 34. leka jIvo ane jaDa padArthothI sarvatra paripUrNa che. enuM svarUpa cintavavuM e lekabhAvanA che. bIjI bhAvanAonI jema A bhAvanAnuM phaLa paNa mane vazIkAra che. 34. Loka-Bharana;- lieflection on the work full of animale and inanimate objects as it appears to be or as it is), is Loka-Bbavadit This reflcevni alsu (like the above-paid ones) is highly conducive to the subjugation oi mind. dharmabhAvanA -- jagata samuddhattamanalpaduHkhapavAdaho ! kIdRza eSa dharmaH / prAdarzi lokottarapUrupairyabhiSeSaNAdAtmamahodayaH syAt ! // 35 // 35. saMsAranAM nAnAvidha duHkhomAMthI jagatane uddhAra karavA sAru kottara mahAtmAoe kevo dharma prakAro che ke jenuM ArAdhanA karavAthI AtmA pitAnuM parama zreya sAdhI zake che ! 35. Dharmu--Bhavana-The Supreme Siges have propounded the grand path of Dharms for the extrication of embodied beings from tuiseries-path whereby the real welfare-the elevation of the soul to th: highest degree, is secured. uktaH kSamA mArdavamArjavaM ca zocaM tapaHmayamane ca satyam / syAgastathA'kinanatA tathaiva brahmeti dharmo dazathA zubhAya // 36 / / Aho! Shrutgyanam

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adhyAtmatatvAloka: 36. dharmazAstromAM kSama, mRdutA, kAju pANuM, zoca, satya, tapa, saMyama, tyAga, AkiMcanya ane bAca Ama daza prakArane dhama pharamAvyuM che, jenuM ArAdhana e ja AtmakalyANanI sAcI sAdhanA che (zauca eTale zuddhIkaraNa. Akicanya eTale aparigraha) 36. Dharma is said to be tenfold-forbearance, tenderaese, cundour, purity, trutb, austerity, restraint, renunciation, propertylessness and celibicy. This is the excellent path leading to auspicious bapping88. vadhi-mAna-- saMkliSTakarmasvabalIbhavansu yogye nRjanmAdhigame'pi puNyAt / yathArthakalyANapathAnukUlA tatcapratIrtibahudurlabhatvA nakalA taccapratAtibahudubhatvA // 37 // 37. kaThina karmo nabaLAM paDavAthI ane puNyanA udayathI yogya (sAdhanasaMpana) manuSyajanma prApta thAya che, paraMtu e maLyA pachIye sAcuM kalyANa sadhAya evI tavAtIti (satyanI samaja) thavI e vadhu durlabha che. 37. Bodhi-Bhavana:-Suitable human birth is secured when the severe Karmic forces are weakened and good merit rises. Even then it is much more difficult to obtain the right understanding of the real truth | Bodbil which is the first step in the achievement of real welfore. etAdRzIbhiH khalu bhAvanAbhiH suvAsitAntaHkaraNo mumukSuH / mamatvaluNTAkaviluNTyamAnAM sAmyazriyaM rakSitumIzvaraH syAt // 38 // 38, A prakAranI bhAvanAothI je mumukSunuM antAkara suvAsita thAya che te sajana mamatvarUpa DAku lUTArA)thI luMTAtI pitAnI samatArUpa lakramIne rakSa samartha thAya che, Ahol Shrugyanam

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38. All aspirant after Emancipation with big heart well 8cented with these reflections, becomes strony cnough to preserve the glory of Page #553
490 adhyAtmatatvAlokaH api dAruNapApabhAriNaH parivRttAH zubhayogasAdhane / paramAtmadazA prapedire praNihatyA''tmamalasya sarvathA // 41 // 41. atidAruNa pApanA bhArathI bhAre thayelA mANase paNa zubha gasAdhanamAM jyAre pheravAI gayA che tyAre pitAnA saghaLA Atmamalane naSTa karavAmAM samartha banyA che ane paramAtmadazAne varyA che. 41. Embudied sculs, though they were oncumbered with heinous sine, attained, by taking to thu path of auspicious Yoga, the highest state final buautitude 1 by washing off all their Karmic dirt. iti adhyAtmatatvAloke dhyAnasAmagrI nAma paJcama-prakaraNam / Aho! Shrutgyanam

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prakaraNam-6 dhyAnasiddhiH (AcA rUpa) zuddhaM tapaH svAsmaratisvarUpa sa jJAnayogo niradezi sdbhiH| sarvakriyAsAdhanasAdhyabhUtamanantaraM kAraNameSa mukteH 1. AtmanimagnatApa zuddha tapane jJAnIo jJAna kahe che. e mutinuM anacra (sIdhuM athavA sAkSAta) kAraNa che ane sarva kriyAonuM kendra sAdhya che. 1. The meditative absorption in the true nature of one's own Self is the pure and highest austerity [l'apa). It is called by the wise the J: ana-Yoga (the Yoga pertaining to knowledge). It is the only aim of all [religious ) Activities, and it is the direct means of final beatitude. kriyoccayoga samupeyuSAM yA'nAvazyakI sA vyavahAravRttau / guNAvahA'stIti paramparAto'pavargasampAdakatA'sti tatra // 2 // 2. yoganI uraca dazAe pahoMcelAone kriyAkAMDa anAvazyaka che, jyAre vyavahAramAganI bhUmikAvALA abhyAsIone mATe te hitAvaha, guNAvaha che. eTalA mATe e paraMparAe mekSanuM sAdhana che. kriyAkAMDane uddeza kaSAyone nabaLA pADI cittanI zuddhi saMpAdana karavI e che, athavA pitAnA cAritrane zuddha banAvavuM e che. A udeza sAvavAmAM ja kriyAkAMDanI saphaLatA che. e uddezana sadhAya tyAM sudhI Ahol Shrutgyanam

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492 adhyAtmatattvAlokaH kriyAkAMDa vadhyA che. tAtparya e che ke dhArmika kriyAmAM jIvanane sadAcaraNI banAvanAra banavo joIe; kemake jIvana sadAcaraNa banyA vagara, arthAt satya, saMyama, ahiMsA, anukapA, maMtrI, bhUtavAtsalya vagere sadgaNe utkarSa sadhAyA vagara "jJAnanI prApti thaI zakatI nathI. eTale ke sadAcaraNa ane mAnasika bhAvanAbaLa e bene sahayogathI ja jJAnaganI bhUmikA sulabha thAya che; ane jJAnayoga muktinuM sIdhuM sAkSAt kAraNa che. A uparathI e spaSTa thayuM ke, muktinuM sIdhuM kAraNa jJAnayoga" ane "jJAna"nuM kAraNa vizuddha pragatizIla bhAvanAbaLa sAthe sahayoga dharAvatuM sadAcaraNa; ane sadAcaraNa mATe dhArmika kriyAmAga che.) 2. The performance of daily religious, cerimo:ies, though it be not necessary for those who have reached the higher plane, is beneficial to those--not much advanced-who are engaged in the ordinary routine of life. The ceremonies are thus indirect means in the direction of Perfeotion. [ Religions ceremonies are meant to draw ope's attention to, or to remind one of, the path of rectitude that is to be necessarily followed, without fail, in daily intercourse with other living beings if one desires to encom page perfection. Mere mechanical performance of so-called religious ceremonies without treading along the path of rectitude which is pointed to by those ceremonies, is useless and of no avail. Therefore religious ceremonies are called indirect means, while the Path of rectitude endowed with the meditative pure spirit is called direct means of the spiritual segil (pain) which necessarily results in final heatitude. abhyasyato'pekSyata va yogyA kriyA ganaHzuddhikRne mumukSoH / yoga samArUDhavatasmatastu mahAnubhAvasya zamapravAhaH 3. mumukSu abhyAsIne mananI zuddhi mATe suyogya kriyAmanI jarUra che, jyAre yogArUDha mahAnubhAva santa tenI antaNi apramatta ane jAgratuM hoI upazamabhAvane khilavavAmAM magna kahe che [abhyAsIne jarUrI thaI paDa kiMdhAmA AtmavihArI mahAmAne jarUrI nathI ) Aho! Shrugyanam

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493 SaSTha-prakaraNam 3. The careful performance of religious ceremonies is necessary to a beginner for the purpose of purifying his mind; but the high-souled one, who has reached the plane of Yoga, is simply devoted to steady quietude in the spiritual plane. manaH sthirIbhUtamapi prayAyAd rajobalAccaJcalabhAvamAzu | prayatnatastasya karoti rAmabhyAsakaH svAtmani jAgarUka: 4. sthira thayeluM mana vaLI pAchu romaLe ca'cala manI jAya che. paNa AtmasAdhanamAM je sadA jAgarUka che te vIsampanna abhyAsI sarjana suprayatnavaDe peAtAnA calita thayela mana para pharI petAne kabajo meLave che. 4. The mind though rendered steady, quickly loses its balance through the force of Rajas; but a wakeful student in the practice of Yoga, controls it by right efforts. lole lolaM mana ekapati kAryaM paraM nigrahaNaM ca tasya / apekSyate tatra mahAn prayatnastadarthamabhyAsaparaH sadA syAt // 4 // 5. capaLamAM capaLa eka mana che. tene nigraDa karavA e jaththaramAM jabbara ane kaMThanamAM phena kAma che. (jagattaramAM meTAmAM meTu kAma e ja che.) emAM mahun puruSanI darakAra che, e mATe sannA abhyAsaparAyaNa rahevu joIe, samyaktyA'bhyarUpa ca karmayogaM samujjvalaM sAmyamupAzrito yaH / sadApyudAsInatayA sthitasya lepAvahaM tasya bhavenna karma // 5 // 5. Mind is the foremost of all fickle things. To control it, being the most difficult thing, requires a very keen effort. For this purpose one should be assiduous. Aho! Shrutgyanam // 6 //

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494 jAmatavAtoH 6. kama yAgane rUDI rIte abhyAsa karI je ujjavaLa samabhAvanI dazAe paheAMcyA che. evA sthirabuddhi mahAtmA, je, bhavaprapacathI udAsInarUpe varte che ( enAthI upara uTheleA che) tene kama ( kArya pravRtti ) lepakAraka thatAM nathI. 6. The high-ouled cne, who after having properly praetised Karma-Yogo, develops the sublime sense of equanimity, is always indifferent [ to the arc] and so is not affected by the results of his actions. [A person doing acta which his duty in life enjoins, without being concerned with the results thereof, is not bound by those acts ] eisst priyaM hRSyati nodvijecca prApyA'priyaM brahmaniviSTadRSTiH / asau samekSI viSamespi jIvanmuktaH sadAnandita - vItarAgaH 7 jenI dRSTi brAniviSTa che, arthAta zuddha AtmabhAvamAM ramamANa che evA santa priyanA ce ge harSita thatA nathI ane apriyanA cege udvigna thatA nathI. te viSamamAM paNa samadraSTA che. te nijAnaMdamAM nimagna vItarAga che. te jIvanmukta che. [ aAkamAM rahelA '- sadAntita '" te eka atha sadAAnandrita, ane bIjo atha ' sat 'mAM-parama cetanamAM Adita. ] || 7 || 7. The saint who is bsorbed in Self, does neither take delight in the attainment of a cherished cbject nor does he feel sorrow on getting what is unpleasant. He looks with an eye of equali{y in inequality. Sash person who is dispassionate and Self-possessed or Self-delighted, is called Jivan-Mnkta (sanamur ). nahIndriyArtheSu yadA'nurajyed vivalpanirmuktamanA mahAtmA / kibhUta-hRSIka yogAdhirUDhaH sthitadhIstadA syAt - Aho! Shrutgyanam }} 8

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9- 01K 495 8. AtmA jayAre vikalpa-saMkalponA utpAtamAMthI mukta thaI InDiyana viSamAM anurakta thatuM nathI ane potAnA indriyagrAmane pitAnA kiMkara banAvI AtmaniSTha bane che, tyAre te sthi prajJa mahAtmAga para ArUDha thayo kahevAya che. 8. When A sage whore wind is iroed from all fanciful wishes or ideas, who is not uoduly attached to the ubjects of senses, and who being of stable mind, has enslaved all his sense, is said to have reached Yogihood (n). nirbhItiko nizcalanAsikAgradRSTiH prsnnaann-saumprvRttiH|| zliSToSTayugmo radanai radazvA'spRzana susaMsthAnabhRdapramattaH // 9 // spRhAvimukto nijabhUghane'pi prabhUtasaMvegasaronimagnaH / amAtrakAruNyapadaM bhavazrIpagaGgamukho harSayitekSamANAn // 10 // evaMvidho niSThitakarmayogaH zrIjJAnayogena smaahitaatmaa| sadhyAnayoga pravizatyadabhrakarmATavIjvAlanadAvavahnim // 11 // (trimivizeSama) -10-11. bhayarahita nAsikAnA agra bhAga para sthira-daSTi, prasannamukha, saumyavRtti, bane cheTha bhegA karela dAMtathI dAMtane paza nahi karate, suhu zarIra saMsthAnavALo, pramAda vagarane, pitAnA zarIra para paNa niHspRha, vairAgyanimagna, karuNapUrNa ane bhautika lakSmIthI pamukha tema ja jene jotAM Ananda utpanna thAya-e manuSya, je kama samApta karI jJAna mathI samAhita ba che, ghAra karbhATavIne bALavAmAM dAvAnala samAna evA dhyAnayogamAM praveza kare che. 9-10-11. The soge who is free from fear, who has his eyes fixed on the tip of his nose, with his lotug-like face full of joy, with his both lips closed and with his teeth not touched, who is of an able constitution, who is devoid of inertness, who is quite indiferent to his body, who is merged in the lake of grout Samvega ( spiritual wisdom or a keca dusire for spiritual Ahol Shrutgyanam

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adhyAtmatattvAlokaH emancipation ), who is full of intensely syimpathetic emotions, who is averse, to the worldly enjoyment, who is an object of exquisite joy to the beholders, and who has completely practised Karma Yoga and has exilted his soul by Juana Yoga as well,-such # sage (yogi) enters contemplation which acts like a conilagrution burning the forest of t:rribl: Karmic furces. nArI-pazu-klIba-kuzIlavarja sthAna viviktaM kimapi zrayeta / nAnAsanAnAmapi yat sthiraM ca sukhaM ca bhAseta tadAzrayeta // 12 // 12. davAna mATe strI, pazu, napuMsaka ane kuzIlanA saMsargathI rahita evuM keIpaNa ekAnta zudra sthAna upayogamAM laI zakAya che. Asano aneka prakAranAM che, paNa temAM je potAne sthira ane sukharUpa lAge tene Azraya laI zakAya 12. A. solitary place unfrequented by a wolnan, an animal, an impotent man and a man of low babits is necessary for proper meditation, that posture which he thinks to be steady and comfortable ainong the various postures, should be selected, dhyAnAya kAlo'pi mato na ko'pi yasmin samAdhiH samayaH sa zasyaH / dhyAyeniSaNNaH zayitaH sthito vA'vasthA jitA kApi matAnukUlA // 13 // 13 dhyAna mATe kaI khAsa vakhata niyata karavAmAM AvyuM nathI. jyAre cittanI samAdhi heya te vakhate dhyAna mATe prazasta gAya. beThe, ubhe ane sute paNa dhyAna karI zake. je avasthA siddha thayelI jaNAya, je pitAne anukuLa paDe te avasthA dhyAna mATe upayegI. 13. There is no fixed time for concentration. That time is the best when mind is steadily calm. One mag meditate, eitting, standing or lying down. That posture may be adopted, which is suitable for concentration, Ahol Shrutgyanam

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ug pi( dhyAnasya siddhaya dRDhabhAvanAnAmAvazyakatvaM vibudhA vadanti / maitrI pramodaM karuNAmupekSAM yuJjIta, tad dhyAnamupaskaroti // 14 // 14. dhyAnanI siddhi mATe bhAvanAone TakIkaraNanI pUNe AvazyakatA che. te bhAvanAo mitrI, pramAda, kArya ane mA tha bhAvanA che. pAnanA prakaTIkaraNa mATe athavA tene punarujajIvita karavA mATe A bhAvana e.nI cejanA agatyanI che. 11. Thu wise say that ittady rclcctiulis ( 1971-abstract pious thoughts) Bre necessary for fucceesful fuitilinent of Dhyana (meditation ). blu al us are of fuur kinds:-Moitri ( friendsbip ), Prainoda (delight), Karunga (compassion ) and Madbyasthya (indifference). These iceling(Blavat as) should be cultivated, because they amply strpe (u restore Dhyana. maitrIbhAvanA -- bhavantu sarve sukhino'subhAjo mA ko'pi pApAcaraNAni kArSAta ! evaM jagatprANabhRtAM sukhasya vibhAvanaM sat pravadanti maitrIm // 15 // 15, badhA prANIo sukhI thAo, koI jIva pApAcaraNa na karo ema jagatanA prANIonA sukhanI prazasta bhAvanA sevavI ene mArI bhAvanA kahevAmAM Ave che. 15. To cherish auspio ous feelings for the good of all the beings in the world, wisbing " May all beings be happy and may none do sinful deeds," is called Maitri-Bhavanu [ wbicb is really awakened only #ben it is realised that all embodied living beings though apparently locking different, are possessed of souls intrinsically qual in aliributes and qualities and capable of attaining the status of the Supreme Being 1. Ahol Shrutgyanam

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498 adhyAtmaharAlokaH pramodabhAvanA dedIpyamAnA guNagauraveNa mahAzyA ye sujanA jagatyAm / guNeSu teSAM bahumAnabhAyo yastaM pramodaM parikIrtayanti // 16 // 16. jagatabharamAM je kaMI jana mahAza guNagauravathI vibhUSita hoya tenA gunne| ta23 mAmAna 25 me prabhA' mA che. 16 To feal delight in, 14 suverenee fit, the virtues of any persons whatsoever ebining by the excellence of their merits, is called the Pramod:- 11avara. kAruNyabhAvanAdIneSu dAridrayaparAhateSu kliSTeSu bhIteSu ca rogitapu / buddhiH pratIkAraparAyaNA yA kAruNyabhAvaH pranigadyate sA!! // 17 // 17. niradhAra, daridra regI, bhayabhIta ane santAnta eva hIna dukhI jInAM duHkha zamAvavAnI vRttine "kaccha bhAvanA kahe che. 17. The desire to lessen the uiseries of thore who are helpless, poverty-stricken, distressed, frightened and diseaeed is called Karur a-B! avsta. mAdhyasthya ( upekSA ) bhAvanA jagad vicitraM bhvibhirvicitrvicitrkotthvicitrcessttaiH| bhajanti mAdhyasthyamavekSya dhIrA duSTeSu sambodhananiSphalatve // 18 // 18. vicitrakamaprerita vicitra vRtti-pravRttivALA vicitra prANIothI jagata vicitra che. e joI vivekI manuSya duSTa mANasa, je samajAve samaje nahi, tenI tarapha upekSAbhAra dhAraNa kare che. ( ajJAna dumati mANasa suga zikhAmaNathI Ahoi Shrutgyanam

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SaSTha-prakaraNam paNa na samaje te pachI "bhagavAna ene sadabuddhi Ape evI zubha bhAvanA sAthe enI tarapha upekSA ke mAgha dharyA sivAya bIjo rasto nathI, duSTa sAme dura AcaraNano zuM artha?) [ sukhI tarapha Iza na karatAM triI dhANa karavI e trI-bhAvanA; purayana tarapha TheSa na karatAM harSita thavuM e amedabhAvanA; duHkhI tarapha upekSA (bedarakArI) na rAkhatAM karuNA rAkhavI e karuNA-bhAvanA; ane pApI-amI tarapha rAga-dveSa na dharatAM upekSA karavI arthAt madhyasthatA rAkhavI e mAdhyAyabhAvanA che. A pramANe paNa zAstrakAre mera Adi bhAvanAo batAve che. A prakAranI bhAvanAone peSavAthI cinI pratA sAdhI zakAya che. "madhyastha" eTale rAgamAM nahi, tema ja zreSamAM nahi, paNa te beunA madhyamAM (rAga-dveSanA antarAlama) rahenAra.] 18. The world is strargely constituted with varied living beings, having diversified inclinatior.8 and Activities by reason of their individual different Karmas. [ Some living being*, not being amenable to reason or persuasion persist in their wickedness which it is very difficult to prevent and some events are such that they cannot successfully be counteracted or pre vented.] The wise, under such circumstances resort to Madhyasthyo Bbavara (ATEGTE WIFI) and assume an Attitude of ir:difference and remain unconcerned without being swayed by any ill feeling. Of what use is an evil act against the wicked ? dhyAna muhUrtAntaravasthitaM syAd ekAgramampratyayalakSaNaM tat / / AjJAmapAyaM ca viSAkata saMsthAnamAlocayatIha yogI // 19 // 19 atamuhU paryanta ekAgra cittanane sthira pravAha ene "yAna" kahevAmAM Ave che. emAM AjJA, apAya, vipaka ane sarathAnanuM citana nice pramANe batAvavAmAM Ave che. 19. Dhy is consigues for one Muhurta [ Fortgeight minutes 1 It is d. Gneil as the con inuous unruffled meditation, Ahol Shrutgyanam

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adhyAtmahatvAlokaH The Yogi in Dbyang contemplate a Ajna, Ariya, Vipaka and Smstbana. AjJA-dhyAnam---- Azritya lokottara pUruSANAmAjJAmavAdhAM paricintanaM yat / vastusvarUpasya yathArtharItyA dhyAnaM tadAjJAbhidhamAmananti // 20 // 20. lokottara puruSanA vizuddha upadezano Azraya laIne vastutavanuM yathArtha 3 cintana 72 te 'mAsa' yAna che. 20. Ajii-D..yana:-To contemplate truth in its true nature by following the infallible ir junction of Sages of spiritual eminense is called the Ajna Dhyana. apAya-dhyAnam--- adhyAtmamArgAzrayaNaM vinA'yamAtmA bhave'bhrAmyadanantakAlam / rAgAdidopaikavazIbhavanto niryAnti nApAya-mahATavItaH // 21 // mohAndhakArAbRtamAnasena mayA na kiM kiM kaluSa vyadhAyi ? manuSya-tiryaG-narakeSu cograM duHkhaM na kiM kiM pratipadyate sma ? / / 22 // saMsAraduHkhAmbunidhau gabhIre kAlo gato'yaM truDato'khilo me / kasyA'parAdho'tra mayA vicAryaH ? pramAda etasya kucetaso me ! // 23 // prApyApi bodhi malinainovAkzarIrayogaH kudhiyA mayaiva / prajyAlitaH svori dhUmaketuH ko'trAparAdhI parikalpyate'nyaH 1 // 24 // svAdhInabhAve'pi pathasya muktebhrAntyA svayaM pAtita eSa aatmaa| mikSAM yathA'TedupalabdharAjyo mokSe svatantre'pi tathA bhramo'yam // 25 // evaM hi rAgAdikadUpaNempo jAtA apAyAH paricintanIyAH / yasminnupAyA api tatpraNAze dhyAna dvitIyaM tadapAyanAma // 26 // Aho! Shrutgyanam

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SaSTha-prakaraNam 21-22-23-24-25-26. adhyAtma-mAgane Azraya na levAthI A AmA apAra sudhI anantakALa saMsAramAM rajhaLyo che. rAgAdi dezone vaza thayelA prANI cheduHkhanA gahana jaMgalamAMthI nikaLI zakatA nathI. mahAkAthI AcchAdita hAlatamAM meM zAM zAM kALAM kAma nathI karyA? ane enAM phaLarUpe naraka, tirthaM ca ane mANasa Adi gatiomAM meM kevAM kevAM duHkha bhegavyAM che ! mAre ATale kALa saMsAranA gaMbhIra duHkha-sAgaramAM DUbI mavAmAM gayo che AmAM bIjA ke vAMka kADhavo? mArI mUDha vRttinuM ja A pariNAma che ! mArA ajJAna ane pramAde mArI A kaDI sthiti karI che ! "dhi' (sAcI samajaNa) prApta thavA chatAM meM mArAM mana-vacana- layano evo durupayoga karyo ke meM mUkhe hAthe karI mArA mAthA para dhUmaketunI (azcinI) javALA saLagAvI! AmAM bIjA keIne deSa nathI. muktine mArga vadhIna chatAM, ajJAnane vaza thaI meM pite ja mArA AtmAne ardhagatimAM paTakyo che. jemAM rAjya maLavA chatAM ke bhUkha mANasa bhIkha mAgavA nikaLe, tema mokSa svAdhIna chatAM-vahastasiddha chatAM huM bhavacakramAM rajhaLyo chuM. A prakAre rAgAdi doSothI UpajatA kaleze ane e dena nAzanA upAye je dAnamAM ciMtavAya che te "apAya"--kacAna che. 21-22-23-24-25-26 Apaya-Dhyana-This soul has been Wandering, from time without beginning, in this world-revolution AB it did not stick to the spiritual path. Beings, subject to passions, such as attachment, hatred etc., cannot themselves b; out of the dense forest of distress. Ab! what variety of sing bave I not committed I, whose mind is over-darkued by infatuation ! Oh! what terrible nuiseries have I not undergone in the hell and in the animal and human lives? My whole time is totally wasted in being drowned in the deep waters of great miseries of this world--ocean [ Sam ura 1 Whose fault is it? It is my own, fool that I am. Though I obtained the knowledge of reality, I caused the fire [ of misery ] to burn on my head tbrongh the evilness of mind, speech and body. Vho can be found fault with ? Surely I and I alone. Tbough the path of absolution was at my disposal, yet I lowored my own soul througa ilinsion ! Just as a man who has got a kingdom, goes begging, 80 l wandered in this world, though absolution WAS Witbia iny reach ! In this manner the Dhyang in which one meditates on Ahol Shrugyanam

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adhyAtmatattvATokaH the obstacles or difficulties arising from attachment and such other passione, and on the means to furmount them, is oallad A[ Ay a-Dhyana. vivA-dAna udIritaH karmaphalaM vipAkA zubhAzubhatvena sa ca dvibhedaH / dravyAdiyogAt sa ca citrarUpo'nubhUtimAgacchati dehabhAjAm / / 27 // dravyaiH pramoda pratipAdayadbhiH zubho'zubhastadviparItabhUtaiH / kSetre nivAsena sadAlayAdau zubhastadanyaH pratikUlabhUmau // 28 / / kAle vasantAdiRtau vihArAczubhaH zubhe'nyatra viparyayazca / manaHprasAdaprabhRtau ca bhAve zubho'zubho ruTprabhRtau vikAre // 29 // sudevamAdikasadbhaveSu zubho'zubho'nyatra ca veditavyaH / dravyAdiyogAditi citrarUpa vicintayet karmaphalaM tRtIye // 30 // 27-28-29-30. vipAka eTale karmanA phaLane udaya. karma zubha ane azubha ema be jAtanAM hoi tenA phaLa paNa zubha ane azubha ema be jAtanAM hoya che. dravya, kSetra, kALa, bhAva ane bhavanA vicitra saMgo anu kAra udayamAM AvatAM karmanAM vicitra phaLe prANI anubhave che. sukhakArI (anukuLa bhejana, pAna Adi) dravyano saMsarga zubha karmanA zubha vipAkanuM ane pratikula dravyono sa saLa azubha karmana azubha vipAkanuM kAraNa bane che (A drayathI zubhAzubha vipAka) sAruM makAna, mahela, bAga vagere anukuLa sthaLonI prApti zubha vipAkanuM ane pratikULa sthaLenI pa ma azubha vipakanuM kAraNu che. (A kSetrathI zubhAzubha vipAka.) azIta-nuNa vasanta ane evI bIjI anukULa tumAM hivu e zubha vipAkanuM ane pratikULa tune prasaMga azubha vipAkanuM kAraNa bane che. ( A kALathI zubhAzubha vipAka.) mananI prasanatA Adi sArA bhAvone udaya zubha vipAkanuM ane roSa, gusso Adi durbhAne udaya azubha vipAkanuM kAraNa bane che. (A bhAvathI zubhAzubha vipAka.) deva, manuSa Adi sukhakAraka gatinI prApti zubha vipAkanuM ane tiryaMca Adi duHkhakAraka gatinI prApti azubha vipAkanuM kAraNa che (A bhAvathI Ahol Shrutgyanam

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45-4.4 503 zubha zubha vipa ka. ) A pramANe dravya, kSetra, kALa, bhAtra ane bhavanA vicitra cerge uddhRta thatAM karmanAM vicitra phaLe A trIjA dhyAnamAM cihavAya che V paka-Dhyana:~ scen in 27-28-29-30 Vipaka [ Maturation is the fructification of Karma. It is of two kinds, good and bad (as Karma is of two kinds, good and bid). It is variously experienced by the embodied souls through its association with matter, space, time, disposition and worldly existence. The good Vipaka (maturation] of Karmic forces associated with matter [ Dravya ] is having pleasant objects, and the bad Vipaka, ia having unpleas. ant objects. The good Vipaka associated with space is in the residence in comfortable houses etc., while the other Vipake, in the residence in uncomfortable dwellings etc.. The good Viraka in connection with time is seen in having the pleasures of spring which is neither too cold nor too hot, and such other pleasant seasons, while the bad one is the reverse of it. The good Vipaka through mental emotions is the feeling of pleasure, while the bad one is the reverse of it. The good Vipaka through the births is in the life as a happy god or a happy man etc., while the bad one is the reverse of it. Thus are thought of, the various results of the Karmic forces associated with Dravya (matter) and the others, in the Dhyana named Vipaka. lokasaMsthAna-dhyAnam afa figantzazaiara amisqfan-alnifa | loko'tra madhyasthita Urdhva - madhyAdhobhAgato'sti trijagatstrarUpaH ||31|| eaqeara fafaraqfea vara agravaaugut ! arqga mai a qaena eridanaifezi ag Aho! Shrutgyanam // 32 //

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davA mAsA: 3-32. AkAza amUtta ane sarvatra vyApaka che. te pratiSThita ane anantAnanta che. tene pabindumAM A leka sthita che, jemAMne uddha bhAga laviMleka, mazcama bhAga madhyama leka ane adhobhAga adholeka kahevAya che. A ma la traNa bhAgamAM vibhakta thAya che, je trileka kahevAya che AvA prakAranA lonuM svarUpa saMsthAne dhyAnamAM ciMtavAya che. Ama dhama ya namAM magna thanArAone vasaMvedya atIndriya sukhanI divya anubhUti prApta thAya che. Lok: -Saiustliana - Dhyalla; 31-33 The formuless hud oodleea Akaba (sp.ve) in verywhere supported by ils own self, in the interior of which is situate the revion called Loka, whose three parts viz., the upper, the lower and the inidle are yled the upper Loka, the lower Loka the iniddle cok respectively. The contemplation which is of a very su'stle nature of the above-3aid universo, is Lok :$.unstbana Dhyana. lo such a spiritual Dhyara there is obtained happiness which is intuitional and byond the domain of sengen. dhyAnAdamuSmAca nijAyugnte santo labhante tridivaM maharddhi / puna janma pratipadya cAru samvudhya yogekapadI zrayanti // 33 // 33. Ama dayAnAgathI je pitA nuM manuSyajIvana maDAna ucca banAve che, teo manuSya janma pUro karI mahaddhi devakane prApta thAya che. pachI teo (devalokanI jindagI pUrI karI ) tyAMthI pharI vadhu sArA manuSyajanmamAM Ave che, ane samaya upara sabuddha thaI ga-mArgane grahaNa kare che. 33. Through the power of Dhyana, highly meritorious persons habituated to spiritual Dhyana, after giving up the human body, obtain heaven full of very great prosperity in the next world. Toay then again obtain a far better human birth and being enligatened in time, wake further prograss on the patb of Yoga, Aho Shrugyanam

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dhyAnaM zuklaM tataste paramamupagatA prAptapUrNIjjvalatyA nAzAta sarvAtInAM paramavikasitaM jJAnamAsAdayanti / dharma vyAkhyAnti mohAndhatamasahataye parSadi prasphurantyAmAyurupUrtI tataH syuH paramapadajuSo'nAkRti-jJasvarUpAH // 34 // 34. teo dhyAnamAM AgaLa vadhatAM jyAre parameskRSTa zukaladhyAna para Ave che tyAre temanA AtmA uparanAM sarva AvaraNa dUra thAya che, ane pUrNa zuddha banelA teo paramavimala, parAkASThAnA jJAnane ( kevalajJAnane ) prApta kare che. (Ama yoganA carama zikhara para pahoMcI AtmA paramAtmapadane prasa kare che. e pachI eo (dehadhArI paramAtmA) lokasabhAmAM mehAnyakAranA nAza mATe dharmanuM prakAzana kare che. ane AyuSya pUrNa thatAM nirAkAra saccidAnanda parabrahma-varUpane prApta thAya che. 34. Thoge then attain the supreme Shukla Dhyana, and sonibilate all the destructive (fa) Karmic forces and becoming perlectly pure, acquire: Kevala Jrana-the climax of the elevation of kaowledge. And then they preach in large assemblies Dharma [tbe truth leading to real and perfect happine88] with a view he darkness of infatuating ignorance, and, after phenomenal death, those Perfect Souls attain the highest tatue of formless emancipution, sappine88] with a darkness of infati asvacchadarpaNasamA bhavacakravatino yA svasya zodhanavidhau yatate'tra cetanaH / zuddhi parAM samadhigamya bhavet sa Izvaro mohAvRto bhramati mohalaye savai zivaH ||35 / / 35. saMsAravatta prANIo malina darpaNa jevA malinAtmA che. temAM je AmA pitAnA zeSanavidhAnamAM ughukta thAya che te abhyAsakrame jyAre parama zuddhine prApta kare che tyAre paramAtmA bane che. (Ama paramAtmA thavuM ane izvara thavuM eka ja vAta che.) mahAvRta AtmA bhavacakamAM bhame che, jyAre mehanuM Ahol Shrutgyanam

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506 adhyAtmatastrAlokaH AvaraNuM dUra thatAM te AtmA pAte ja zivarUpe--IzvararUpe prakAzamAna thAya che. [ AtmA petAnA tAttvika mULa svarUpe paramAtmA che, chatAM anAdi mehanA cege navAM navAM zarIra dhAraNa karI bhacakramAM bhamI rahyo che. mehe jatAM ( je AtmAno meha jAya che ) e paramAtmA paramezvara che. ] 35. Beings widering in Suaa, are like a dirty mirror. Among them the scul which endeavours to purify itself, having attained per{ect purity, acquires the status of Gd. The soul, when over-cast by illusion, wanders in Samsara, and when relieved from it, becones God, iti adhyAtma tatvAloke dhyAnasiddhi'ma vadhu prajaLama 1 Aho! Shrutgyanam

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prakaraNam-7 tho-LI ( saMha 21) mAnasavRttinirodhaM samprajhAtetaraprakAratayA / yogaM vadanti tajjJA prathamazcintAtmakaM dhyAnam vRttivilayapariNAmo'pamprajJAto'sti, vRttayo manasaH / kSINA bhavanti sarvAH kevalabodhastadodeti dehasya vRttayaH khalu yadA niruddhA bhavanti tatkAlaH / yogo'samprajJAtAnna bhidyate nivRtidvAram | 2 || | 3 || 1-2-3, gAyArthe veganuM lakSaNa cittavRttinirodha batAve che. 'citta"vRttinirodha" eTale cittanuM ekAgrIkaraNa; ane chellI sthitie sarva cittavRttione laya. teo egane "samrajJAta" ane "asaajJAta " evA be bhedamAM vibhakta kare che. temAM prathama "saajJAna" e sthiracintanarUpa dhyAna che. cittanI vyartha ane asAra pravRttine rokI vRttine sthira banAvavAnA abhyAsathI A dhyAnabhUmie pahoMcI zakAya che ane ethI AgaLa vadhatAM "a sasprajJAta" yoga je cittanI parama sUkama ekAgratA sadhAtAM prApta thAya che, "zukala" dhyAnano dvitIya pAda bAramAM guNasthAnakamAM prApta thAya che tyAre ene phalarUpa cittanI sarva vRttione laya thAya che ane tatkAla kevalajJAna prakaTa thAya che, eTale dvAdazaguNasthAnakartA "zukala" samAdhi ke je vaDe kevalajJAna prakaTe che te cittavRttinA akAzyanI chelAmAM chellI parama ucca sthiti che, " asa... che sAta samAdhi tene kahI zakIe. * chelA ( caudamA) guNasthAnamAM zarIranA tamAma vegone nirodha thAya che. e kAyayeganirodhanI pUrNa avasthA che. "asaajJAta " samAdhimAM Ayegane Ahol Shrugyanam

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madhyAtmasapAkaH paNa samAveza karI zakAya. ( a I u ja lU e pAMca hasava akSaranA uccAraNamAM je vakhata lAge eTale ja vakhata A mRtyusamayanA aMtima gane che. pachI te ja kSaNe AtmA dehathI mukta thaI nirAkAra mukta avasthAne-parama siddha sthitine prApta thAya che. ] 1-2-3 concentrating or restraining the functions of the mind is ralled Yoga by those well-versed in the Yoga philosophy. The Yog4 is twofold:-Sanprajra a & Asamprajosta, The former is Dhyan na steady 88 a steady light. The Asam prajoata Samadhi which is the top-nost and subtlest one-pointedness of the mind, Tegu'ts in the destruotion of the functions of the mind. When all the functions of the mind cease, the Knowledge of the AbsoluteKepulujna 91-.rises, That Yoga in wbich all the activities of the body cease, is also not different from the Agamprajr Ata Yoga; and is also the entrance of Absolution, adhyAtma bhAvanA dhyAnaM samatA vRttiliintaa| ityevamapyanUcAnA UcAnA yogapaddhatim || i . 4. adhyAtma, bhAvanA, dhyAna, samatA ane vRttikSaya e rIte paNa megAcA ganI paddhati batAve che. [ tavacintana ane maitrI vagere bhAvanAonuM anuzIlana temaja saduvana e "adhyAtma" che. e "adhyAtmane vadhate ja to rAnasa5nna abhyAsa e bhAvanA che, jenA phaLarUpe azubha Adata ane khoTA valanI nivRti thavA sAthe cittavanI saMzuddhi vikasatI jAya che. e bhAvanAnA baLe dhyAnayoga prApta thavo e " dhyAna" che sthira dIpaka jevuM sthira citta e " "yAna " che. e dhyAnanA utkarSe prApta thato pUrNa samatAga te samatA che. ane e badhAnuM carama ane parama phaLa vRttilaya che. pUrNatA prApta karavAnI A praNAlI che.] 4. Those who are adept in Yoga, have also laid down fire kin is of Yoga:--Adhyatma Spiritual inclination ), Bhavar a [Spiritu. I exercise), Dhyana (Meditation), Sanata (Equanimity] and Vrittilinata [ resirajut of the functions of the mind ). Ahol Shrutgyanam

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bhrama prama icchA ca zAstraM ca samarthatA cetyeSo'pi yogo mata Adimo'tra / pramAdabhAjo'pi subodhabhAjo yo dharmayogA'caraNe'bhilASaH 509 pu. icchAyAga, zAstrayega ane sAmarthyasega e pramANe paNa yAganA bhAgA matAvavAmAM AvyA che. ( jJAnavAt ane dhama sAdhananI IcchAvALA mANasa pazu dhama yAganA sAdhanamAM pramAdI hAya ema bane che,) tathApi evA mANasanuM antaHkaraNu dhamA~ceganA sAdhananuM abhilASI hevu. ke thavuM e ' icchAyAga ' che. ( IcchA ke utsAhamAMthI ja prayatna pure che. puruSArthanI cAvI utsAha-soMpamAM ja rahelI che icchA ke AkAMkSAnI bahavAn Urmi vagara sAdhanavidhi kema nI? eTalA mATe IcchAne ceganI prathama bhUmikA tarIke mUkavAmAM aucitya ja che. ) zraddhAna- bodhau dadhataH prazastau pramAdavarjasya yathAtmazakti / yo dharmayogo vacanAnusArI sa zAstrayogaH pariveditavyaH | k // 5. Ichbayog", Shastrayoga and Samarthyayoga are also divisions of Yoga. The first of these is Ichbayoga where one though knowing well and already desirous of performing reli. gious practices, is lazy. Nevertheless that he wishes to perform religions practices_is_TAyona. [ The desire of advancing on the way to spiritual go1 is lhhayoga. ] Aho! Shrutgyanam } ph // 6. prata jJAna ane zraddhAthI vibhUSita tema ja pramAdarahita evA AtmAne yathAzakti yathAtha je dhamacAga te zAstrayAga ' che. ' 6. It is called Shastra-yoga where the degree of right belief and that of right knowledge are higher than what it is in the lohha-yoga, and where laziness is destroyed and: where the practice of religious ceremonies is in conformity with sacred scriptures, according to one's capacity,

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adhyAtmatattvAlokaH zAvAtupAyA visuvA so vada zAstrArA dhyAnamavaijagyA ! utkRSTasAmarthyatayA'bhyudeti sAmarthyayogaH sa nigadyate sma // 7 // 7. zAstro dvArA sAdhananA UpAye jA. pachI ane sAdhanAmAM zreSTha pragati karyA pachI ukRSTa sAmarthya khilatAM zAstrAtI ( zAstrothI agamya) e svAnubhavagamya yoga prApta thAya che te "sAmarthyaga' che. 7. The learned gag 8 cil it Samurthya-yoga which, perceptible only to such intuitional perception as is unattianable even with soriptural knowledge, is achieved through his prememioart epiritual exercie, by the grant sage conversant witb the practice of Yoga tbrough scriptures. na siddhisampAdanahetubhedAH sarve'pi zAstrAdupalabhyabodhAH / . 'ghAtimajJAnAtaka kathA jovAturmanomika | 8 | 8. kSasiddhinAM sAdhanabhUta viziSTa sAdhana kaMI zAthI upalabdha thaI zakatAM nathI, mATe zAstrajJAnanI bahArane mahari ga, je " sAmarthya ga" kahevAya che, te " prAtija jJAnaramya arthAt ravAnubhavajJAnagamya roga che, arthAt viziSTa AtmAnubhavathI rasadhAto yoga che. (zAstranI maryAdA che. zAstrajJAna pachI abhyAsanI AvazyakatA rahe che, ane abhyAsa jema jema uttarottara balavAna banato jAya che, tema tema AtmAnubhava vikase che, ane emAMthI je prakAza paDe che te zAstranI bahAra hoya che. zAstronI pahoMcanI bahAra e mahAna prakAza mahAna "samartha' ega para caDhAvI sAdhakane mekSanI pAse mUkI de che. A be prakAza" ne "prAtibha" nAmathI pradarzita karavAmAM AvyuM che, kemake e AtmAnI samartha pratibhA che.) 8. All the special means for the achievement of Perfection are not capable of cognition through scriptures. So ibis Samarthya yoga (which is the special and very direct means for the aobievement of T) is connected with intuitional knowledge ( Pratibha-jnana), Ahol Shrutgyanam

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saptama-prakaraNam tat prAtibhaM kevalabodha-bhAnoH prAgvRttikaM syAdaruNodayAbham / tama tApa mAhi-nAmAne tamire vati | 3 9. te "pratibha" jJAna (kSapakazreNivatta anubhavadazA) kevalajJAnarUpa sUryane udaya thAya te agAune "aruNadaya " che. A utkRSTa (kSApazamika) jJAnadazAne vyavahAra anya ye mArA be "tAraka," "tammarA" evAM judAM judAM nAmathI karyo che. 9. The morning light precedits the rise of the sui in the morning, similarly Pratibha-Jiana ( the intuitional divine knowledgal precides the absolute Knonleg: [Kepalajra 18. Other Yogis even introsince this knowledyo as * Ritambhara' (holding to the truth) or Tar ki' (spiritual clearn 89). saMnyAsarUpaH smRta epa yogo dharmasya yogasya ca sa dvidhA syAt / satrADas eu #AjAjhithe rause ghavathAvata ra dvitIya ? . 10. A " sAmaga" e saMnyAsaLa che, tenA be prakAra che dharmasaMnyAsa yoga ane yogasaMnyAsa yoga, temAM dharma saMnyAsa yoga "pakazreNI avasthAmAM hoya che ane yogasaMnyAsa = "zailezI" avasthAmAM (caudamAM guNasthAnakamAM) hoya che. [ sAmarthya nA A banne vibhAgomAM "saMnyAsIne artha tyAga thAya che. ane arthAta anAtmIya tamAma dharmone (Ayopathamika bhA ) nirAsa te dharma saMbhAsa, ane mane arthAta mana-vacana-kAyanA vyApArono nirodha te cogasaMnyAsa, 10. This Yoga is also known us Saunyasa Yoga. It is of two kinds: Dharina-Sonny ass and Yoga-Sannyada. The first of these is practised in the state of Kshapaka-Shrevi ( the eradi. ca'ive route), i.e. by this Yoga Mohu inici all its offspring are totally destroyed; and the other, in the state of Sbuileshi [ rock-like firunees 1 or at the time of death, Ahol Shrugyanam

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512 madhyamatavAlokaH tatrAssdimaM yogamupetya vIro'nantaM parisphArayati svavIryam / hatvA ca mohAvaraNAntarAyAn sadyo bhavet kevalacitprakAzaH // 11 // 11. vIra AtmA dhamasanyAsa yoga upara ArUDha thai peAtAnuM ananta vIca' phArave che, meha, AvaraNA ane antarAyone samUla haNI nAMkhe che ane tatkAla kevalajJAna prApta kare che-paramajyaMtimaya paramAtmA ane che. maiM 11. Having attained the first [i, e. Dharma-Sanny&s ] Yoga, the soul manifests its infinite power; and having destroy. ed all the destructive karmas (ohn, Join, -Darshang-avaranas and Autaraya) at once attains the absolute knowledge Kovala j' & r, ( ie. becomes the embodid Gl omniscient or omni. potent). yogo'pi manovaco'Gga-vyApArarodhAta paripUrNarUpAt / anAdi muktyA saha yojanena yogo bhavAmmonidhirodha eSaH / / 12 / / 12, yogasanyAsa yoga mana-vacana-kAyanA yApAranA pUzu nirAdharUpa hAvAthI ayeAga che, arthAta ceAgaAhata (nirvyApAra) che; chatAM mukti sAthe joDI ApanAra AtmAnA antima prayatnarUpa hAvAthI te cAga che, je, bhasAgarane taTa che. ( e antima [ sAkAra ] jidagInA chellA kSaNanA chelle ceAga che, je, mana-vacana-kAyanA cegenA nirodharUpa DAvAthI ayeAga che; e ja mATe e antima sthitinA antima guNusthAnane ayAgI ? kar3evAmAM AvyuM che.) : 12, The second Yog, i. s. Yoga-Sannyaya is not any meditation, but it is such a state or an effort where all the functions of mind, speech and body are stopped in every way. So it is Ayoga on account of the stopping of all movements inner or outer. It is also called Yoga, because it joins the Yogi with the state of Absolute Freedom. This Yoga is the shore of the ocean of worldly existence. Aho! Shrutgyanam

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saptama prakaraNam yoga sametastamakarmakIsan mokSaM kSagAdeti vimucya dehAt / sArvajyalAbhAvasare'vaziSTakarmANi hanti kSaNato yadeSaH // 13 // 13. cogasaMnyAsa upara pahoMcI e roganA baLe AtmA tatkALa sarva karmothI rahita thaI ane dehathI vimukta thaI mokSa prApta kare che. kema ke kevalajJAna prApta karatAM je karmo ( aghAtI) zeSa rahyAM hatAM te badhAne te yegasaMnyAsathI kSaNavAramAM vinAza karI nAMkhe che. 13, This Yoga is acquired at the last moment of life by the Omoiscient. By means of this Yous, being in a moment destitute of all Karmas and relieved froin the body, the soul attrins absolute freedom. Because the Krusic forces, which re. main at the time of the attainment of Omniscience (Kevalajnaa'), ara completely destroyed in a momeat under this Yoga. Urdhva yathA'lAbuphalaM jale'sthitaM samAgacchati lepanAze / Urdhva tathA gacchati sarvakarmalepapraNAzAta parizuddha AtmA // 14 // 14. jema, pANImAM nIce rahelI mATInA lepavALI tuMbaDI tenA upano mATIne lepa saghaLe nikaLI jatAM ekadama upara Ave che, tema karmano lepa tamAma nikaLI jatAM pUrNa zuddha AtmA Urdhva gati kare che. 14. As the gourd which on account of its dirt standa firm at the bottom of water, floats on the water when the dirt with which it is besmeared is cleared off, 80 the perfectly purified soul goes up when the plastering of moral impurity of all Karmic forces is destroyed. ayaM svabhAvo'pi satAM mato yat sadyo bajedRrdhvamakarmakIsan / Urdhva pragacchannavatiSThate'sau kSaNena lokAgrapade parAtmA // 15 // Ahol Shrutgyanam

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adhyAtmatasthAlokaH 15 sarva karmothI rahita thatAMnI sAthe ja AtmAnuM Urvagamana thAya che e ene svabhAva paNa che. sarvakarmavinimukta parama vizuddha parama jyotirmaya parama AtmA upara ja kSaNamAtrAmAM lokanA agra bhAge avasthita thAya che. 15. It is the rature of the stul to go up when it is free frou uli Kaimic fure. The scending Supreme Soal at once rentes xrd alidte in the town.ost part of Loba. tato'dha AyAti na gauravasyA'bhAvAna cAgre'pyanupagrahatyAt / prayoktabhAvAna va tiryageni lokAgra eva sthitimAna bhavet tat // 16 // 16. tyAMthI (lokAbhAithI) te nIce na Ave, kemake temAM gurutva nathI, tyAMthI vaLI AgaLa na jAya, kemake timAM upakAraka tatva dhamaritakAya " tyAMthI AgaLa nathI. koI preraka na hovAthI tipha (tirachI) gati paNa tenI na thAya ataH lekanA agra bhAga para ja te sthita thAya che. 16. The superior spirit does not descend from this plane oning to the absence of ber vine 88 or weight; it does not ascend bigber for want of niction-facilitating Dravya there; it does not move side ways in an oblique direction because of the abserce of any prop.lling force tter, Consequertly ite proper abode is at the top of the world (" hA "), mahezvarAste paramezvarAste svayambhuvaste puruSottamAste / pitAmahAste parameSThinaste tathAgatAste sugatAH zivAste // 17 // 17. te (parama mukata AtmA ) mahezvara che, paramezvara che, svayambha che, puruSottama che, pitAmaha che. parameSThI che, tathAgata che. sugata che ane Ahol Shrutgyanam

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saptama-prakaraNam 17. These prefect Souls are Mahesh varas, Parameshvaras, Svayambhus, Purushottamas, Pitamahas, Paramesh this, Taib gatas, Sugatas and Shivar. sa Izvaro he bahumAgadheyAH / bhUyAd bhavanamAnasa-rAjahaMsaH ! aso supanthAH paramAtmalAbhe mahatvapUrNaH pariveditavyaH // 18 // 18 he bhAgyazAlI sajaja! e Izvara tamArA mAnasane jahaMsa bano! ema banavuM arthAt ApaNA mana upara IzvaranuM virAjamAna thavuM e paramAtmapadane meLavavA mATeno mArga che, e mAga ke jenA vinA paramAtmapadanI prApti bIjI kaI rIte zakya ja nathI. (A lekamAM "rAjahaMsa" zabda che, e AkhA zabdano artha viziSTa haMsa thAya che. paNa e zabdamAM be pade "rA' ane haMsane judA pADIne artha karIe to "rAjana ane artha candra ane "haMsane artha sUrya paNa thAya. Ama "rAjahaMsa' zabdamAMthI candra ane sUryane artha paNa nikaLe che. ane te artha Ama ghaTavI zakAya. bhagavAna tamArA manane AhUlAdita karavAmAM cakra samAna ane prakAzita karavAmAM sUrya samAna bane !) 18. O good lucky persons ! lsit this divire Lord by Beated 88 & swan on your #lak (heart) ( as a gwan is seated on the lake Maga sa }; or let Hiin enlighten or enrapture your heart like the sun or the moon. Keep this con. stantly before your mind thxt this is the essential means for the attainment of the Supreme Spirit (Goihood ). [ The word tiage' in this Verge incans a swar; and its one part and the other ga taken separately has it in aning of the moon and the sun respectively. ] Alambana bhavati yAdazamIhagAtmA''. pattirnijAtmani bhavediti ko na vetti ? AlambanaM sa vimalo bhagavAna praanmaa| saMdhIyate yadi tadA kimapekSaNIyam ? // 19 // Ahol Shrutgyanam

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516 adhyAzmatavAlokaH 19 jevuM Alekhana hoya tevI pitAnA AtmAmAM chApa paDe che. paramanirmala vItarAga paramAtmAnuM Alana svIkArI che, to pachI bIjA kazAnI apekSA rahe kharI ? 19. It is within the cognizance of all that the soul takeg within itself the form or impressions of the objects meditated upon, What desire remain uneatisfied ] when zca-1bAhmA (the perfectly disp'issionate or unsullied Soul-Supreme SpiritGod) is resorted to ? iti adhyAtmatatvAloke yogazreNI nAma saptama-prakaraNam / Aho I Shrugyanam

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prakaraNam-8 antima udAraH / [lokasaMkhyA 51] anantazaktiM dadhadeSa cetanA pravedituM taM yatate mhodyH| prakAzite'smin sakalaM prakAzate'prakAzite'smin sakalaM tamomayam // 1 // 1. A citAvarUpa AtmA anantazaktivALe che. bhAgyavAna ene jANavAne, oLakhavAne prayatna kare che. e prakAzita thatA badhuM prakAze che ane e prakAzita nathI tyAM sudhI badhuM andhakAramaya che. 1. This soul is the repository of limitless powers. Only the fortunate endeavour to realize it. When this soul shines, all the objects are illumined, and when it does not, all the objects are enveloped in darkness. ( When the soul gets enlightened, wrong, exaggerated and superstitious notions about things vanish. The things are then viewed and understood in their true perspective and the worth and importance of thein is properly and correctly estimated.] mohapraNAzena ca tatprakAzanaM mohapraNAzo'pi ca tatvacintanAt / cintyaM ca ko'haM bhazvAsa epa kA sukhAsukhaM ki kimidaM jagat punaH // 2 // Aho! Shrutgyanam

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madhyAtmatattvAlokaH 2. enuM prakAzana (AtmAne prakAza) mehanA nAza para avalaMbe che; ane mehano nAza apramatta tavacitanathI sAdhya che. cintanIya tatva svayaM pita che. huM keNa? A bhavavAsa zuM ane kema ? A sukha-duHkha zuM? ane A vizvaracanA zI? ene zAnta bhAve vicAra karavo e tattvacintana che. 2. The soul shines when delusion or infatuation is totally destroyed. The destruction of delusion or infatuation results from the reflection of Truth ( Tattvas ). One shculd think of, who I am, why this worldly existence or wandering in Sambara is, what bappiness and misery are and what this pbenome. nal expansion is. tattvAkyodhapravikAsahetoryasya svabhAvo na vicAraNAyAH / yAtAnuyAtasya pRthagjanasya na tasya vairAgya mudeti sAdhu // 3 // 3. tatvacintana e jJAnaprakAzane mArga che. je cintanazIla nathI tene sAcuM jJAna prApta na thavAthI te gatAnugatika pAmara prANI sAce virAgya pAmI zakatA nathI. 3. True renunciation cunnot find place in an ordinary man ppho is a mere imitator and who is not inclined by temperament to reflections conducing to developing the knowledge of Truth. na sAdhuvairAgyavivarjitatve'pavarga-mArge bhavati pravezaH / atazca mAnuSyamanarthakaM syAd vicAramabhyasyatu tena samyak / 4. ane sAcA vairAgya vagara apavarga-mArgamAM praveza kema thAya ? phalataH manuSyava eLe jAya. mATe cittanazIla thaI-bhAvanAzIla banIe. Ahol Shrutgyanam

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bag-dALa 4. And no one can enter the path of Absolution without real renunciation. So one should be devoted to high and good thinking so that buman life might not be lived in vain ekasvabhAvA nahi sarvalokA vicitrkrmaanugvRttibhaanH| AyuSya-dhI-zaktivicitratAyAmarhanti sarve nahi mArgamekam // 5 // pa. darekanA zarIrAdi go (zarIra, mana, buddhi, samaja, zakti vagere) pitAnAM bhinnabhinna karma anusAra bhinnabhinna prakAranA che. aeva badhA mANaso, badhA jIvo eka svabhAvanA nathI, na hoI zake. darekamAM AyuSya, buddhi ane zaktinI vicitrarUpatA che aeva badhA eka mArgane lAyaka na hoya, 5. All people, individually, have differing thoughts, mine end bodies according to the variel Karmic energies to which they are subject. So all pzople do not possess the same or gimilar nature. Moreover there is diversity in age, intellect and power of each individual, It is not therefore proper to prescribe one line of conduct for all without discrimination, samagrasAmagyanukUlatAyA na sambhavaH sarvazarIrabhAjAm / bhavanti sarve nahi tena yogyAH sAmAnyato yogapathAdhirohe // 6 // 6. samaya sAmagrInI anukUlatA badhA prANIone nathI, ane na hAya, atae badhA jIvo sarakhI rIte yogamArganA adhikArI na hoya. gayatha para caDavAmAM badhAnI sarakhI yegyatA na hoya, gapatha para badhA sarakhI rIte na caDI zake. 6. It is not possible for all embodied baings to command equal facilities with regard to all competent weang. So all do not ordinarily become equally fit to practise Yoga. Ahol Shrutgyanam

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520 adhyAtmatatvAlokaH kuryAd yathAzakti tathApi nUnaM karttavyamAtmonnatimAdadhAnam / zanaiH zanaiH saJcaraNe'pi mArga sthAnaM cireNApyupalabhyate hi // 7 // 7. to paNa dareke potAnI zakti anusAra AmenatinA sAdhanarUpa kartavya jarUra bajAvavuM joIe. dhIme dhIme paNa mArga para cAlavAthI ISTa sthale, moDA paNa jarUra paherI zakAya. [ cAlanArA badhAnI kaMI eka sarakhI cAla nathI hotI. koInI cAla tIvra hoya, to keInI manda ane keAInI madhyama. dhIre cAlanAra paNa je mArga para cAlyA karaze, te moDe paNa potAnA rathAne jarUra pahoMcaze.] 7. Yet one should indeed strive to exalt one's soul according to one's abilities. One, though in ving slowly on the right path, reaches the goal surely even after a long time. vimohavAtAvaraNAkule'sminnazAntipUrNe bhv-ckvaale| avApyate karmabalena sarva sudurlabhatvaM punarAtma-gadram .. // 8 // 8. mehamaya vAtAvaraNathI bharelA ane azAMtipUrNa evA bhavacakramAM karmanA baLe badhuM meLavI zakAya che, paNa AtmakalyANanI siddhi durlabhamAM durlabha vastu che. 8. In this ever-changing phenomenal world, which is full of illusive and disturbivg at nogpbere, everything phenomenal can be attained by activity; but the spiritual good, the most difficult of attainment, requires very great and strenuous efforts. vinAzino rogasamAkulasya tathA malAnI nilayasya hetoH / dehasya ko hanta ! caredadharmamAmuSmikaM zarma nizumbhitAram 1 // 9 // Ahol Shrutgyanam

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aSTama-prakaraNam 9. A zarIra rogokula che, azucinuM ghara che ane AjakAlamAM viNasanAra che. pachI ene sAru enA mehamAM paDI) pApAcaraNa karavuM ane pitAne paraleka bagADI mUko, arthAt pitAne bhAvI jIvanane duHkhamayI durgatinA gamAM paTakavuM e kevI vAta ! 9. For the sake of this body which is sbort-lived and which is a repository of diseases and an abide of impurities, who would commit uprighteous actions (98) which hurl down the doer juto the abyss of winery in the next world ? cittasya doSAnapanetumeva dharmasya zAstrANi niyojitAni / kuryAdato hetuta eva yogya kriyAvidhi nirmalabhAvanAtaH // 10 // 10. cittanA deze ne dUra karavA mATe ja dharmazAstro racavAmAM AvyAM che, mATe e hetune ( cittanA zuddhIkaraNanA muddAne ) dhyAnamAM rAkhIne nimala bhAvathI dharmasAdhananI egya kriyAvidhi bajAvavI yogya che. 10. Religious scriptures have been propounded for the sake of the removal of mental impurities. So keeping this object in view, one should well perforin the rituals with unsullied mind. dharmasya tavaM khalu cittazuddhistadarthamevA'sti ca karmakANDam / yAvanmanaH zudhyati tAvadeze kriyAvidhiH sArthakatAM dadhAti // 11 // ... 11. cittanI zuddhi e ja dharmanuM tattva che, arthAt cittazuddhinI sAdhanA e ja dharmasAdhanA che. sarva kriyAkAMDa ene ja mATe che. kriyAthI mana eTale aMze sudhare teTale aMze te (kriyA) phala thaI gaNAya. kriyAnI saphaLatAnuM mApa cittazodhananA pramANu para aMkAya che. Ahol Shrutgyanam

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522 adhyAramatavAlokaH Jl. I decd the esserce cf Dharma is said to be purity of mind, for the sake of which alore religious rides are meant to be performed. The fruitfuiness of the performance is achieved in proportion to purity of miod nAnAprakArA api karmayogAzcittasya zuddhiM yadi sAdhayanti / sarve'pi yodhyA upayoginaste tadbhedamAtrAt kalaho na yuktaH // 12 // 12. kriyAvidhi nAnavidha che, ane je te cittazuddhinuM kAma bajAvatI hoya, cittazodhanamAM sahAyabhUta thatI hoya te te saghaLI upayegI gaNAya. kriyAkAMDanA bhedamAtrathI ( kriyAbhe upara, kriyAkAMDa judAM judAM hovA upara) takarAra karavAnI na ha ca. 12 Rligion rites and comitiies even thonyh they differ (in different religions or in various dillering off-bouts of the gan e religio!) should be considered to be useful if they are leading to the purification of mind. It is tot meet to quarrel over their diversities. nAnAvidhaH karmavidhiH praNIto vibudhyatAM mAnasa-zodhanAya / ekasya sAdhyasya hi sAdhanAni yahUni, kastatra satAM vivAdaH 1 // 13 // 13 kiyAmArga bahuvidha che, ane te cittazodhananA uddeza mATe yojAyela che ema samajavuM joIe. eka sAdhyanAM aneka sAdhane nathI letAM zuM? pachI temAM (diyAbheda mATe) vivAda che? 13 All differing religirus rites ard ceremonies buve bien propounded for achieving the purification of mind. And as there exist various differing meing for one and the same end, their diversity should not be made a ground for dispute by think ing people. Ahol Shrutgyanam

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aSTama-prakaraNam udvignamantaHkaraNaM yadIyaM yathArtharUpeNa bhava-prapaJcAt / sva-rakSaNe jAgarito bhavet sa kaSAyamArAta svasamagrazaktyA // 14 // 14 jenuM ataHkaraNa bhava-prapaMcathI sAce udvigna thayuM che teNe kaSAyenA (kAma, krodha Adi denA) mArathI potAnI rakSA mATe pUrNa baLathI jAgatA rahevuM joIe. 14 He who is really disgusted with the worldly expansion (Samed-x), sbould be wakuful with all bis wight to protect himself from the onslaughte of passions. manovijetA jagato vijetA vizvazriyastacANe luThanti / na durgatirnApi ca durbhagatvamanyatra khalvindriyadAsabhAvAt // 15 // 15 je manane vijetA che te jagane vijetA che. tenAM caraNamAM badhI lakSamI ALeTe che. indriyonA gulAma banavuM e ja AtmAnI durgati che ane e ja enuM dobhA che. 15 He who is the corners of his mind is the conqueror of the world. The riches of the world ruil at his feet. The ser vitule to se:scg is the only way to degradation and misfortune, durvartanabrahma vidArayanto nAGga paraM bhAgyamapi sakIyam / nimanti niHsasamanaHpracArAH svajIvana santagase kSipani // 16 // 16 jeo kharAba cAlalagatathI athavA geravAjabI rIte potAnA brahmacarthano nAza kare che, teo kevala pitAnA zarIrano ja ghANa nathI vALatA, pitAnA bhAgyane paNa haNe che tevo nirbaLa mananA (bhaTakatA manavALA) mANaso pitAnA jIvanane ghera adhikAramAM paTake che. Aho ! Shrutgyanam

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524 adhyAtmatavAlokaH 16 Those who destroy the virtue of Brabmacharya by tbeir misbehaviour, not ools ruin their body, but their fortune also. Such persons of a mird weak and fickle, heedlessly throw their life in terrible darknese. zArIramasvAsthyamapAsitu svaM glAni tathA mAnasikI nihantum / yazazca sampAdayituM prazastaM brahmatrataM nUnamamoghazakti // 17 // 17 Arogya meLavavA athavA vadhatA jatA zArIrika asvAdhyane aTakAvavA ane mAnasika glAnine (mAMdagIne dUra karavA tathA sukIrtinA saMpAdana mATe brahmacaryanI zakti amogha che. 17 To attain physical h@rl:h, to prevent growing physioal deterioration, to dispel mental dajection and to acquir good fame, the cbservance of Brahmacharya is the most unfailing power. duHkhAnupAtasya vighAtanArthamanta:-prasAdasya ca sAdhanArtham / sAdhuH suzIlAcaraNAvalambo dhairyaprapUrNena manobalena // 18 // 18 duHkhanA vaLagADane khaseDavA ane Antarika prasannatA prasa karavA mATe pairyapaNuM manebalathI suzIla AcaraNyane vaLagI rahevuM bahu sA che. 18 For the removal of w. happin{ Bs and for seouring menta] alelight, it is n: cessary 10 adhere to morality with the prrs sent firen'se of mind. cintAHcitAH sakalA manuSyA duHkhaM nijaM kasya puro nivedya / samIhase zAntimupetumaGga ! svayaM samartho'si nijAzrayI syAH // 19 // AholShrutgyanam

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ghA-dANA 19 badhA mANaso pitApitAnI cintAmAM DUbelA che. konI AgaLa tuM tAruM duHkha raDI zAnti meLavavAne hatuM ? tuM svayaM samartha che. tArI zaktine khyAla kara ! ane ravAzrayI thA ! 19 All men are overtaken by anxiety. Before whom do you wish to tell your sorrowful tale of misery for redress ? Dupend upon yourself ! You are yourself possessed of requisite ability. mArga gRhItvA svayameva vakra zarIrabhAjo'sukhino bhavanti / niSkaMTakA madhyama-paddhatistu sadA sadAcAraparAyaNatvam // 20 / / 20 mANase hAthe karI avaLe mArge caDI jaI duHkhI thAya che. niSkaTaka madhyama mArga to kharekhara sadAcaraNa che. 20 Ly deviating from the right path, embodied beings themselves invite misery. The tborile se royal road to happiness is to live always a righteous life. mando'pi buddhayA yadi saccaritraH puNyazca dhanyazca subhAgadheyaH / bRhaspaterabhyadhiko'pi buddhayA vihInakoTina caritravAzcet // 21 // 21 alpabuddhi mANasa paNa je saccaritra heya te bhAgyazALI che, pu2yavAna ane dhanya che; paraMtu, buddhimAM bRhaspatine paNa TapI jAya e paNa mANasa je duzcaritra hoya te hInakeTIne che-halakI zreNIno che. 21 A man of good character, even though he may be wanting in intellectual power, is pion, fortunate and blessed; while one of misconduct, though a rival to Brihaspati in bis brillianoy of talent, is of a low po:ition or of a mean type. Aho! Shrutgyanam

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526 sukhI daridro'pi hi toSabhAva dU duHkhI dharitrIpatirapya toSAt / yuktodyamo'ntaH paritoSazAlI zAntaM sukhaM jIvati puNpabuddhiH // 22 // 22 garISTha mANuma paNa santuSavAraNanI satkaLAmAM kuzaLa heya te sukhI che, jyAre rAjA paNa asateSanI jAlAmAM banyA karavAnI prakRtivALA hAya te du:khI che. zAnta ane sukhI jIvana e mANusa jIve che, jenI buddhi pavitra che ane je petAnA hRdayamAM santuSane dhAraNa karavA sAthe yathAceAgya udyamazInna rahe che. adhyAtmatavAlokaH 22 Even a poor man is happy cn account of his contentment, while a king is uhappy by reason of his violent greed. He lives a happy and quiet life who is of sinless mind and who being posseEsed of the good virtue of Gontentment at heart, remains properly diligent in work. manaH - prasAdo hi sukhasya lakSaNaM tadaprasAdo'sukha - lakSaNaM tathA / sadvartanaM nAma sukhasya tAlikA tatra svavIrya balavanniyojayet // 23 // 23 mAnasika prasAda ( prasannatA ) e sukha ane ethI viparIta te duHkha sukhanI cAvI sadAcaraNamAM che, mATe emAM (sadAcaraNI manavAmAM, rahevAmAM) potAnI zaktine khUba lagAvavI ghaTe 23 The comfort or cheerfulness of mind and the uneasiness of it are the characteristics of happiness and misery respectively. The only key to happiness is good conduct, to which therefore one should adhere with all his vigour. utseka phullIbhavituM na yuktaM janA yadi tvAM samabhiSTuvIran / satkAra - ninde khalu sAndhyarAgacale vicitro hi jagatsvabhAvaH / / 24 / / Aho! Shrutgyanam

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ama-gam 24 leke tArI prazaMsA kare, ethI tAre abhimAnathI phUlI javuM na joIe. satkAra ane tiraskAra ( ninda ane rastuti) sayAnA raMga jevA caMcaLa che. jagatane svabhAva vicitra che. pitAnI apUrNatAne jete antamukhadaSTivALo sajana e apUrNatAne dUra karavAmAM ane AtmavikAsamAM AgaLa vadhavAmAM prayatnazIla rahe. mAna-sanmAna ane stutiprazaMsAnA bhapakA ene vasamA lAge. ene (pitAnI ) stuti na game, paNa ratya( sat kArya karavAnuM game.) 24 It is not proper for you to bratt or to be puffed up with pride, if some eulogiza you. Honour and dishonour are fleeting as the colours of evening. Tog triture of the world is indeed strange. zakyo bhavecenna paropakAraH parApakAre tu kadApi na syAt / dharmakriyAyAM yadi na pravRtti na dharma karmAcaraNaM tu kuryAt // 25 // 25 paropakArI na thaI zakAya to nahi, paNa paropakArI te na ja thavuM; ApaNAthI bIjAnuM bhaluM na thAya te nahi, paNa bIjAnuM buruM na karavuM. dhArmika kriyAmAM pravRtti na thAya te nahi, pazu adharmanuM AcaraNa na karavuM. 25 Even though & mon cannot oblige others, se! he at least should not do ncr tend to do ill to others. Similarly, even though A person cannot perler.nl religious rites or ceremonies, yet he should at least refrain fr. I com niting unrighteous (18ec8. hiMsAdika pApamiti prasiddhaM tadAcarecenna janaH kadAcit / saMsAdhitaM saccaritena tena kalyANamAtmIyamasaMzayaM tat // 26 // 26 hiMsA, jA vagere pApa che-pApa tarIke duniyAmAM jANItAM che. Ahol Shrutgyanam

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528 adhyAramatavAlokaH mAsa ene na Acare, te eTalA sadAcaraNathI paNa enA AtmAnI kalyANasiddhi nizcita che. 26 Violence (injars), falsehood and three others are wellknown sing. If a person rafruins from tren, he is sure to accomplish bis spiritual welfare ereu on the strength of such abstention alone. [The three others are theft, unchastity and excessive greed.] nyAyAnukUlA vyavahAravRttiraucityataH saMyamanaM ca yasya / sa jIvanaM svaM sukhitaM karoti mokSAya kalpeta ca vizvabandhuH // 27 // 27 je manuSyamAM prAmANikatA, vyavahArazuddhi ane urita saMyama che te pitAnI jAtane sukhI banAve che, ane te sajana mahAzaya vizvabadhuvanI bhAvanAne piSI mekSa meLavavAne e gya bane che; e bhAvanAne petAnA jIvanamAM jema jema vadhu poSe che, tema tema pitAne mokSa samIpa vadhu ne vadhu laI jAya che : 27 He wbo is just and bonest in his dealinga and is possessect of proper restraint, makes his life happy, and being a quiversul friend he becomes fit for Moksha, prArambha AdhyAtmika-jIvanasya saMjAyate nyAyaparAyaNatvAt / mArgAnusAritvaguNeSu vijJairAdau samasthApi guNaH sa eva // 28 // 28 AyAtmika jIvana nyAya-nItinA pAlanathI zaru thAya che. dharmAcAryoe paNa " mArganusArI " guNamAM nyAyapAlana (nItimattAnA gurune pahelo mUke che. e guNathI ja mArgAnusArI jIvanane prAraMbha thAya che. 28 Spiritual life begins with horesty to wbich the wise have given the first place among the virtues enjoined to be practised by persons wisbing to walk along the right path leading to Moksbs, Ahol Shrugyanam

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mAMka-vANa azraddhadhAno'pi pagekSabhAvAna jijJAsubuddhirguNapakSapAtI / bhavet sadAcAraparAyaNazcet kalyANabhUmi niyamena gAmI // 29 // * 29 mAnI le ke eka mANasa e che ke tene AtmA, punarjanma Adi parokSa bhAvomAM zraddhA besatI nathI, enI buddhimAM e to UtaratAM nathI, chatAM je te jijJAsu che, guNAnurAgI che ane sadAcaraNaparAya che, te jarUra kalyANa mAjana che emAM zaka nathI. 29 Even a person who bas no faith in the existence of things imperceptible to senses Paroksha Tattvas sub us soul, rebirth sto) will surely be blessed with what is ordinarily called spiritual well-being, if he is curious to know the right line of conduct, is an admirer of the virtues of others and is intent upon observing a virtuous life. daurjanyayogo yadi cA''stikatve tadAstikatvaM khalu nAmamAtram / daurjanyayuktAd varamAstikatvAt saujanyayuktaM bahu nAstikatvam // 30 // 30 AritakamAM paNa jo dunatA bharelI hoya te te AstikatA nAmamAtra che. daujanyayukta AstikatA karamAM saujanyayukta nAstikatA ghaNe daraje sArI che. (sadAcAravihIna IzvaravAdI karatAM sadAcArasampanna nirIzvaravAdI ghaNe darajajo UMco che.) 30 That avowed theism is only nominal which is accompanied by persistent wicked conduit. Atheisi accompanied by meritorious conduct is far better than avowed theism conjoined with such wicked conduct, iTheism and persistent wicke i conduct are incompatible. ] Aho! Shrugyanam

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adhyAtmatavAlokaH 530 na sampradAyAntarakAraNena kuryAnmanaH saMkucita paratra / sarve hi bhaktA! paramezvarasya parasparaM bAndhavatAM bhajeyuH | 3 || 31 dharmabhedanA kAraNe, arthAt sapradAyabhedanA kAraNane laI bIjA upara saMkucita mana rAkhavuM (sAMkaDA mananA thavuM) cogya nathI. badhA paramezvaranA bhakata che ema samajI badhAe arasaparasa brAtRbhAvanI vRtti rAkhavI joIe- keLavavI joIe (mAnyatAo ane karmakAMDonI judAIe je sadAcaraNa-nItine bAdhakarUpa na hoya to te judA judA dharmo vacce bakheDArUpa na thavI joIe.) 31 One should rot be provincial to others cwing to their fullowing ai:oher sect or religion. As all are ceroted to God, we should cherieb trotherly attitude to one another Differenoes in beliefs and rituale, if they do not go counter to the universally accepted rules of good conduct, should not be made an occasion fur sow ng dieser sion8 Ancog various religious sects.] na nizcitaM kiJcana karmakANDaM na nizcitaM kazcana sampradAyam / mokSasya lAbhAya vadanti santastatprAptimUlaM tu samatva eva // 32 // 32 mokSanI prApti mATe na koI khAsa 'karmakAMDa cekasa karela che, tema ja na kaI khAsa "sampradAya" cokkasa Tharela che. mekSaprAptinuM mULa vAstavamAM samabhAvamAM kAma, krodha Adi dene dUra karI cittanI zuddhi karavAmAM) raheluM che, ema jJAnI e pharamAve che. 32 Attaidment of Absolusion is confined neither to some special mode of rites or ceremonies nor to some special seat holding particular doctrines, but it hu8 its root in spiritual tranqui. llity or equanimity only. This is the preaching of the saintly personages. Ahol Shrutgyanam

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aSTama-prakaraNam kaSAyanirdhAtanakarmazIlAcAritrasaMzodhanadattacittAH / mahAzA vavAra di NA nirNA polavAnuvati che te 33 che 33 kone (kAma, krodha Adi dene) haNavAnA kAryamAM jeo udyamazIla che ane cAritrazodhanamAM dattacitta che te mahAnubhAva kaI paNa sampradAyamAMnA hoya, avazya mokSane prApta kare che. 33 Persons belonging to any sect or religion, if they persevere in onnihilating their passions and are devoted to purifying their oraduct, will und ohteliy obtain fina! Enancipation. dharmasya tatvaM paramArthabhUtaM vadanti sarve smbhaavvRttim| yateta yastatra zivaM sa gAmI yuktaM na dharmAntara vaimanasyam // 34 // 34 dharmanuM vAstavika tattava samabhAvavRttimAM che, arthAt hiMsA Adi burAIo ane krodhAdi dene dUra karavA nA abhyAsa mAM raheluM che, ema sarva santAno upadeza che. e sAdhanA mAM je kaMI saMpradAyane mANasa prayatnazIla thaze te mokSane jarUra prApta karaze. ataH anya dharmo tarapha vaimanasya rAkhavuM (ane te paNa dArzanika mantA ane kriyAkAMDenA bhedanA kAraNe) yogya nathI e samajavuM sugama che. 31 The real or entsntial leature of Dharna is unanimously acknowledged to be piritual tranquillity. Ily, who strives for it, will be liberated. So it is impropar to be adverse to other sects (simply because thy bol different do tries and observe different ritu:ls). jJAnastha rANA | mannamitrAcAritra-tara purAvA tadeva ca jJAna-phalaM vidheyaM na dharmabhede viSamAzayA syAt // 35 // Ahol Shrutgyanam

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35 jagatamAM jJAnanI zAkhAe te bhinna bhinna che, paNa cAritranuM tava te sarvatra eka ja prakAranuM svIkArAyela che. ane e ja (cAritra), jJAnanuM phaLa che, e ja, jJAnavaDe meLavavAnuM che, e ja, jJAnane sAra che ane e ja kartavya che. je muddAnI vAta che temAM badhAno eka sarakhe jhaka che. pachI anya dharmo tarapha viSamabhAva rAkhavo kema ceca gaNAya ? (anya dharmomAMnI agya jaNAtI bAbate ziSTa rIte prativAda karavA chatAMya te saMsthAo tarapha AdarabhAva tathA udArabhAva rAkhavuM joIe. pADozInI dRSTie dharmoe arasaparasa mIThI draSTi ane ziSTa vyavahAra rAkhavA joIe. samAja-vAraNya ane jIvana-sAdhanA mATe A varatu jarUrI che.) 35 There are various systeins of philosophy, but the funda. mental underlying principle in all these is one and the game and that is gocd character; and this is tbe Deceksary consequence of right knowledge. So it is improper to have a hostile attitude towards other sects (that differ from us in beliefe and rituals which, rigbtly ouderstood, do not form part of the essential feature of Dharma or good character). budhyeta sAmyena paro na ropAd vaireNa vairaM samupaiti vRddhim / ... palAnyupa prema jagatyazeSe paraprabodhe'pi ca sUpayogi 36 sabhyatAnA mArge bIjAne kadAya samajAvI zakAze, paNa roSathI nahi samajAvI zakAya. virodhathI to virodha vacce jAya che. jagatamAM dareka jAtanAM baLa karatAM premanuM (vizuddha premanuM) baLa caDI jAya che, ane bIjAne pratibodha karavAmAM paNa te sAruM upayegI nivaDe che. 36 If we want to teach or preach # right thing to others that can be done with courteouences and not with anger or impuderoe. Hogtility is excited by hostility. fu the whole world, love is a force that excels all other forces. Even in enlighteping others it proves very useful and efficient. Aho ! Shrugyanam

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bhaSTama-prakaraNam AlocanaM dUSitabhASitasyA'pyarakta-vidviSTatayA kriyeta / zAnta-svabhAvA hi mahAnubhAvAH sarvatra ki nAma matAntareSu 1 / / 37 / / 37 koI pustaka, lekha, zAstra ke mANasanuM vaktavya dUSita jaNAtuM hoya te tenI AlocanA, tenuM pratividhAna paNa arakta-dviSTapaNe (madhyasthabhAve, samadaSTie) karI zakAya che. (satyanuM pratipAdana ke asatyanuM pratividhAna karavuM e te yogya ane upayogI kArya che. vAta mAtra eTalI che ke e pUrNa samabhAve ane ziSTa paddhatithI thavuM joIe.) sajajano sarvatra sama bhAvazIla ane prazAnta prakRtinA hoya che, pachI anya dharmo tarapha emane viSamabhAva hoya ja zAne? (jagatanA nAnAvidha raMgo tarapha samabhAve rahevAnuM che, pachI sAmpradAyika meha ke anya dharmo tarapha viSamabhAva 2 kha. ghaTe zuM?) 37 Even the consideration or discussion, nay the refutation of unreasonable statements made by others) may be carried on without predilections or prejudices. The high-minded are {quanimous every-where and in all conditions, then what to Bay of their being equanimous toward other secta. sasampradAyo'pi kaSAyayogAt svajIvanaM durgatamAtanoti / asampradAyo'pi kaSAyanAzAt kalyANa-dhAma pravaraM prayAti // 38 // 38 custa sampradAyapUjaka mANasa paNa kaSAyage (cAhe te "sampradAyane khAtara kAM na hoya) pitAnA jIvananI durgati kare che, jyAre sapradAya vagarane mANasa paNa (kaI paNa majhahabane anuyAyI na hovA chatAM) kaSAyavinAzanA pariNAme pitAnA AtmAne ucca pada para pahoMcADe che-parama kalyANadhAma prApta kare che. 38 A pers@n, avan though he is scrupulously orthodox in hoiding doctrines and following the rituals of his own persuasion, Aho! Shrutgyanam

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adhyAtmatavAlokaH degrades his life through object submission to passions ( 74t:); wbile an unorthodox person who destroys his passione, in spite of bis pot following any particular seot, secures the supreme bleeding of his soul, mata drA gati kSatriA mavarita vijhA maNi turitrA na ko'pi mAnyaH khalu jAtimAtrAd guNA hi pUjyA guNinAM bhavanti // 39 // 3 zUdro paNa cAritrA5na hoya che, ane brAhmaNe paNa duzcaritra heya che. jAtimAtrathI keImeTa ke mAnanIya nathI arthAt jAtimAtrathI koI ugra ke nIca nathI. guNI jamAnA guNonI ja pUjA che. [ guNanI pUjyatAne lIdheja guNI pUjya ane pratiSThita bane che pachI te koI paNa mANasamAM heya. guNa ke cAritrane keIe (koI jAti, deza kula ke vaMze ) ijAro rAkhyo nathI. jyAM te jhaLake che te gerava-dhAma bane che. ] 39. Even among the Shudras (generally considered to be low-born are persons who have good character and conduct, while even among the Brubmanes ( gererally considered to be high-born) are persons who are of depraved character and bad conduot. None can be considered superior or inferior or worthy or unworthy of respect simply on account of one's ( high or low ) birth or caste. Really eperking, it is the virtues that are the object of reverence. jaino bhavedindriyanirjayena syAd brAhmaNo brahmavikAsanena / kSatraH kSatAt trAyata ityadhItamAtmArthasiddhau mananAnmanuSyaH // 40 // 40 Indriyane jItavAthI jaina thAya. brahma (Atmatatva) ne vikasAvavAthI brAhmaNa thAya. trarata, pIDita, bhayArNane rakSavAthI kSatriya thAya. ane AmakalyANanI siddhinuM manana karavAthI manuSya thAya, Ahol Shrutgyanam

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ag wain 40. One becomes a Jaina (follower of Jina-the Victorious) by control over the senses; a Brahmapa, through the elevation and evolution of Brahma (meaping the soul); a Kshatriya, by protecting the frightened or the distressed from danger and afflictions; and & Manusbya, by thinking about the fulfilment of spiritual welfare, dhyeyaM vicArya nara-jIvanasya vidyAnna tatsAratayA'rthakAmo / bhUtvA sthiraH saccarite sumeghAH sampAdayedanyahitoyataM svam // 41 // 41 manuSya jIvananuM dhyeya zuM e vicAravuM bahu agatyanuM che. artha ane kAma e jIvanane sAra nathI e samajI javuM joIe. saracaritramAM sthira thaI anyanA hitasAdhanamAM (paropakArapravRttimAM) yathAzakti ughukta thavuM e ja jIvanane sAra che. 41. The aim of human life should be considered and rightly determined. Wealth and sense- essment [ Artha and Kada ] are not its ultimate ideals. Being steady in good conduct one should make oneself useful and beneficent to othere. svargo'pi duHkhAlaya AmayAvino nirAmayaH parNagRhe'pi khelati / ArogyamuccaiH puruSArthasAdhanaM tadrakSaNaM saMyamataH susambhavam // 42 // 42 rogane svarga paNa ( svargasamuM sthAna paNa) duHkhanuM ghara che, jyAre Arogyasampanna manuSya parNakuTImAM-haridra jhopaDAmAM paNa lahera kare che. nisarjeha, Arogya puruSArthasiddhinuM ucca sAdhana che, ane tenuM rakSaNa mukhyatayA saMyama para AdhAra rAkhe che. 42. To the diseased even heaven is an abode of unisery, while healthy one sports gaily even in a cottage of leaves. Health is highly helpful in human activities; and its acquisition and preservation chiefly depend upon self-restraint. Aho Shrugyanam

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jaNAvavA svaccha jalaM zuddhasamIraNa ca yogyA ca bhuktistapanAtapazca / svacchatvayogaH zrama-saMyamau cArogyasya hetorucitA ca nidrA // 43 // 43 ravaccha jala, zuddha havA, sAtvika bhojana, sUryane tApa pavachatA, ucita nidrA ane 5 zrama tathA saMyama e Arogyane prApta karavAnI sAdhanasAmagrI che. 43. Clear Water, pure air, simple sud wholesonne (Sattvika] food, su:18hine, clesuliness, proper sleep and proper labour (pby. sical exertion) and self-resiraint-those are the meang essential for lealch, pratyUSa-samprArthanamIzvarastha kalyANabhUtaM vidadhIta nityam / saMskRta zaba-sAvi te ja pasArahita zIta || chacha . 44 prAta:kAla paramAtmAnI prArthanA kalyANarUpa che, pratidina karavI joIe. ane rAtanA sUtI vakhate paNa ene yAda karI prasanna citta nidrAmana thaIe. 44. Morning prayer sincerely offered to God onoorn pusses welfare. So it should be daily offered, Eved at bad-ine, remem. ber Him and go to sleep with joyful mind. cakradvitayyA zakaTA prayAti yathA tathA jJAnacaritrayugmAt / asmAkamAtmA pragati karoti tamilokArapatho'yameva // 45 // 45 zakaTa jema be paiDAMthI cAle che, tema ApaNe AtmA jJAna ane vartana e bannenA sahayogathI ja pragati karI zake che. AtmAnA nirmalIkaraNane paNa e ja mArga che. Ahol Shrutgyanam

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aSTama-prakaraNam 537 45. As a vehicle moved by the co-operation of two wheels, B0 our soul can be ele vated by the co-operation of right knowledge and right conduct. This is the only way through which the soul becomes purified. na daivavAdAd bhava dInacetA visphorayotsAhitayAtmazaktim / / nihatya vidhAna pratipatsyase svamAcaryabhUtaM saphalatvamiSTam // 46 // 46 devavAdI banI dIna na thA! utsAhathI tArI Atmazaktine pherava ! badhAM vinene vidArI AzcaryabhUta abhISTa saphalatA tuM prApta karIza. 46. Do not be dejected and feel belpless by subscribing io fatalism 1 Depend upon your owa power and bring into play your own exertions with zal. And you will surely obtain wonderful snccess removing all obstacles, navInavijJAnacamatkRtAnAM na mokSazAstreSu ghRNA vidheyaa| citraprayogA bahavo bhavantu na yujyate'dhyAtma-pathastu hAtum // 47 // 47 Adhunika vijJAna" thI camatkRta thaImokSazAstra para dhRNA karavI na ghaTe. bhale anekAneka AzcaryakAraka vaijJAnika prayogo bahAra Ave, ethI AdhyAtmika mArganI kismata ghaTI zakatI nathI, ane e mArga mUkI devo paNa na pAlave, [ AdhyAtmika mArga ja eka mAtra kalyANabhUmi che, e vagara, bhautika vikAsamAM mahAmAM mahAna unnati karyA chatAM jInanuM sthAyI kuzala azakaya che. ] 47. Those who are wonderstruok at the miraculous discoveries of sciences as a result of experiments in the realm of Pudgala ( matter ), should not look as kance at the scriptural teaching 28 Ahol Shrugyanam

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sapAsa pAcho about absolute freedom and the ways and means of achieving it. The various experiments may flourish, but th3 spiritual path should not be abandoned. jaDe'pyanantA samamAni zaktirevaM ca citraprabhavA bhaveyuH / mahatya AviSkRtayo jagatyAM na kintu yuktA jaDavAda-pUjA // 48 // 48 jaDa ( Matter ) mAM paNa ananta zakti svIkArAyelI che. atae enA baLa para mahAna vismatpAdaka AviSkAro nikaLavA saMbhavita che, ane nikaLelA tema ja nikaLatA ApaNI sAme mejUda che, paNa jethI AdhyAtmika mArgane avagaNI jaDavAdanA pUjaka banavuM egya na gaNAya. 48. Even the inanimate latter is a knowledged to possess endless ( infinite ) powers. So it is not a matter for surprisa that various wonderful manifestations can be evolved out of matter by well-devised scientific (inechanical or chemical) experimente. But then it is not proper to be deluded or deceived into the worship of materializm ( to the exclusion of spiritualiem ). sImA na khalvasti camatkRtInAM bhUmaNDale cet kuzalaH pryoktaa| parantu tAbhinahi karmasRSTiAhanyate zuSyati nApi mokSaH // 49 // 49 kuzala prayoga karanArA hoya te bhUmaMDalamAM camatkAronI sImA nathI. teo aneka ajAyabIbharyA prayogo rajU karI zake che. paraMtu ethI kamasRSTinuM ratha na khaMDita thAya tema nathI ane mekSane prabhAva kema thaI zake tema nathI. 49. If the scientist be clever, then there is no end to wouder. exciting material manifestations in this world; but that cannot negative the existe nos of the Karmic forces operating upon Ahol Shrutgyanam

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the embodied soul) 48 also the possibility of its eventual liberation froin the shackles of those forces, saMsAravAse basato'pi yogAt paristhitI kvApi vivekabhAjaH / smRterbahiH sthAna tu sAdhyavindurAtmAbhirUpaM khalu sAramante // 50 // 50 saMsAravAsamAM vasavA chatAM ane game te paritimAM paNa sAghabindu khyAla bahAra na rahevuM joIe. ane, A mAbhimukha thavuM e ja sAra che. e ja viveka ane samajaNanuM phaLa che. sajajane ! Ama, tamArA cittane suvAsita banAvo! ane AnnatinI AkAMkSAne jAgarita kare ! kalyANasAdhananI bhAvanA jo balavAnuM bane to tene sAru prayanane rasato paNa nikaLaze. jyAM IcchA che tyAM rasto che. ] 50 Though living in Sandatt, persons should not forget the aim and end of life under any circ'iusta aces. In shori, turning the mind towaris one's rei Self is indeed the highest desideratum. upasaMhAratdevN saGkSiptaM gaditamidamadhyAtmaviSaye mayA'lpajJenA'pi svahRdaya-samunmeSavidhaye / samAlokiSyante kila sahRdayA: ke'pi sujanAH prabuddhe'sAt kasmiMzcana mama kRtArthatvamadhikam / / upasaMhAra huM alapajha chuM, chatAM mArA pitAnA hRdayavikAsa mATe meM A adhyAtma viSayaka thoDuM kahyuM. AzA che ke A palpa kRti kaI sahRdaya sajajanonA jovAmAM paNa Avaze. ke inuM citta paNa AthI je prabuddha thaze, te huM vadhu kRtArtha thaIza. Ahol Shrutgyanam

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adhyAtmatavAlokaH ___ Thus I, Posessed of a smattering of knowledge, have briefly described the above-mentioned subject regarding the spiritual knowledge (adhyAtma) for developing my own heart. The god and sympathetic will [ I believe ] go through it. I shall think myself to have been niore successful, il some one is anlightened thereby. iti adhyAtmatatvAloke antima udgAro nAma aSTama-prakaraNam / samAptazca adhyaatmtvaalokH| Aho! Shrutgyanam

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prakIrNakam saMskRtapatram / gIrvANavANIgrathita suvarNamayaM sphuradbhaktirasaM tvadIyam / patra paThitvopalabhe sma harSa vyanaji taM sajjana ! kaicobhiH 1 // 1 // iMglIza-vidyA tava saMskRtIyavidyAnvitIbhya dadhAti zobhAm / / tathA yathA sundaravaktrapana manojJatAmbUlasamanvitaM sat // 2 // pAzcAtyabhASAdhigame'pi rajyate manastvadIyaM vishdaa''rypddhtau| viveki zAntaM vahase ca jIvanaM tadetadastokamude mamA''tmanaH / / 3 / na saMzayaH sujJamate ! vidheyo jIve punarjanmani copapanne / . vaicitryametaddhi zarIramajAM pramANayat te avabodhanIyam // 4 // arAjakaM vizvamidaM hahA ! syAnnirambu-mInA iva dehinaH syuH| ghorAndhakAraH prasarIsRpAca jIvaH punarjanma na ced bhavetAm // 5 // satyeva jIve puruSArthavRttayaH satyeva jIve va vikaas-bhaavnaa| asatyamuSmiMstu vizRGkhalIbhavat pavejjagat kIdRgadho na kalpyate // 6 // vilokya zAstrANi sanAtanAni vizuddhacittana mahAnubhAva ! zaMkA-pizAcImahitAmapAsya dRSTi-prakAzaM vimalaM labheSAH! // 7 // [ tA. 10-3-26] -nyaayvijyH| artha 1 gIrvANavANImAM gaMDela, suvarNamaya ane bhaktirasathI ullasita e tAre patra vAMcI Ananda pAmyo chuM. e Ananda kayA zabdomAM vyakta karuM? Aho! Shrutgyanam

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2 tArI aMgrejI vidyA saMskRta vidyAthI saMyukta thaIne evI zubhe che ke jevuM sundara mukha-kamaLa sundara tAbUlathI saMyukta thaIne zebhe. 3 aMgrejI bhASAmAM nipuNya meLavyA chatAM tAruM mana zuddha AryapaddhatinuM premI che, ane zAnta tathA vivekI jIvanathI tuM vihare che e bahu harSaprada che. 4 he sunnabuddhi! AtmA ane punarjanma, jemanuM astitva ghaTI zake che, temanA viSe saMzayalu banavuM na joIe. jagatanA prANIomAM je ananta citrya dekhAya che, anubhavAya che te temane (te ane tane) pramANita kare che. A sAbitIne samajavAno prayatna karIe. 5 AtmA ane punarjanma je na hoya te eha! vizva arAjaka jevuM banI jAya, jagatanA prANIonI dazA jaLa vagaranAM mAchalAM jevI thaI jAya ane duniyAmAM zera andhakAra chavAI jAya ! 6 puruSArtha sAdhananuM viskuraNa AtmAnA astitvamAM che, AtmAnA atityamAM ja vikAsanI bhAvanA laharavA pAme che. AtmAnuM aritatva na hoya te A jagat nimaryAda banI keTale nIce jaI paDe e kalpI zakAtuM nathI. 7 mahAnubhAva! zuddha cittathI sanAtana pavitra zAstro para manana karI jIvanane ahitAvaha evI zaMkArUpa pizAcanIne tagaDI mUkI nirmaLa daSTi-prakAza prApta kara! Ahol Shrutgyanam

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3ra-sAka Izvara zraddhadhAnasya karmasiddhAntavedinaH / mA bhUd glAnivazaM cetastava duHkha upasthite 1 jene IzvaramAM zraddhA hoya ane je karmanA siddhAntane samajate heya te mANasa duHkhanA avasare glAnivaza-viSAdavaza na thAya. tuM evo che, mATe duHkha AvI paDatAM tAre zekavivaza thavuM na joIe. (tevA vakhate jJAna-zraddhAnA baLe pitAnA manane rUratha rAkhavA prayatnazIla thaIe.) adhIro bhava mA kaSTAta satpathaM vinahIhi maa| nazyadAvaraNo hItthaM bhaviSyasi sadA sukhI 2 kaSTa ke takalIphanI hAlatamAM dhIre na thA ! sanmAgane na choDI de! sanmAga para aDaga rahIza te tArAM antarAyabhUta AvaraNe khasatAM jaze, ane e khasI jatAM tuM hamezAne mATe sukhI thaIza. tyaja mAnasa-daurbalyaM sthirIbhava ! dRDhImava ! ihAmutra sukhaprAptye cara ! satkarma-varmanA 3. mAnasika dabayane dUra karI vairya ane daDhatAne dhAraNa kara ! A janmamAM ane AgAmI janmamAM sukha meLavavA mATe nirantara sukhI thavA mATe satkarmanA mArge cAla ! dauHsthyaM satyavatAM kUTAcArANAM ca sukhodayam / kliokya mA muho mA ca zatiSThAH satya-gaurave Ahol Shrutgyanam

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vAra 4. sAcA mANusene daridra (nina ) ane luccAone sukhasAhyavALA joi tuM na muMjhA ! ane satyanA gorava viSe zaMkAzIla na thA ! bhavAntarAzubhodbhUtaM satAM duHkhaM parIkSaNam / kaluSaprAcyapuSpotthaM sukhaM duHkhAya pApinAm pU. janmAntaranuM pApa udayamAM AvyAthI sajjatAne (dhama mArga para cAla nArA sArA mANasane ) paNa du:kha AvI paDe che, paNa sajjane ene pAnIpAtAnA sattvanI kase TI samaje che (ane samabha vathI sahI le che). trIjI mAnu, pApAcaraNa karanArane paNa zrImantAi prApta tha ya che ane te meAjamajA leAgave che; paNa e zrImattA ane meAjamajA emanA pUrva janmanA puNyanuM pariNA che, ane e puNya paNa kaSita, nApAka; eTale janmAntaranA kaluSita puNyathI maLanAra bhAgApabhAganAM sukha amuka vakhata sudhI jarUra camake che, paNa pachI, e leAkAnI mAThI dazA bese che ane emane duHkhI hAlatamAM paTakAvuM paDe che. (satkama ke duSkarma peAtAne rasa cakhADayA vagara rahetAM ja nathI. ekanAM mIThAM ane bIjAnAM mAThAM phaLa avazya bhAgavavAM paDe che. kAMkarI, kAMkarA ke bIjuM kAMi pANImAM nAMkhIe tenI pratikriyA pANImAM jarUra thavAnI, te pramANe prANInAM kArya sAru` ke buru' pariNAma jarUra nIpajAve che. poSaka ke prANahAraka khANuM peAtAne prabhAva batAve che tema.) arja yeto dravyamucitavyavahArataH / pratiyan sa - siddhAntamAlokaM pAramezvaram 11 4 11 !! E }} 6. satyane IzvarIya prakAza sajI prAmANikapaNe yegya vyavahArathI drabyA pArjana kara (prAmA{NakapaNe peTa bharavAnI paddhati mANusane je AvaDI jAya ane gamI jAya te samAjanAM ghaNAMkharAM duHkhA ane pApAnA anta Ave. ) nakasyApyazubhaM vApakuryAca kazcana / pratasva yathAzakti pareSAM hitasAdhane 7. kAInuM buru' tyAM nahi ane kara nahi. IjAnuM bhaluM karavAmAM yathAzikta Aho! Shrutgyanam }} 7 ||

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946 sahAyabhUta thA. (: bIjAnuM bhaluM karavAmAM pitAnuM bhaluM ane bIjAnuM buruM karavAmAM pitAnuM buruM raheluM che.) ziwAvikaLa thato nathati vatRti: .. eka eva sadAcAraH satAM sarvasvameva saH 8. lo keka ane alaukika lahamI meLavavAne mAthe nIkaLe che eka mAtra sadA caraNamAMthI. e ja sajananuM sarvasva che. ( 'sadAcaraNa eTale AcaraNa, arthAt satvaruSanuM zreSTha mAnavenuM AcaraNa athavA sAruM AcaraNa. Ama e zabda piote ja pitAne artha spaSTa rajU kare che. sadAcaraNanA mArge ja AdhyAtmika thaI zakAya che. mANasanI dhArmikatAnuM pramANa enAmAM prAmANikatA keTalI che, bhalAI ane saMyamitatA keTalI che e upara vyavasthita che.) daridrasya parA lakSmIH zrImato balamadbhutam / rakSiAvyaH sadaivAsau svasarvasvavyayAdapi 9, e (sadAcaraNa) daridranI hattama lakSmI che ane lakSamIvAnanuM adbhuta baLa che. potAnA sarvasvanA bhoge paNa enuM rakSaNa karavuM joIe ema ucca zreNInA DAdAonI zIkha che. manoglAnikSayastasmAt tasmAta sadbhAvanodayaH / durbhAgyApagamastasmAt tasmAdAnandi jIvanam 10. enA (sadAcaraNanA) baLe manane: udvega nAbUda thAya che ane bhAvanAe sauSThara tema ja vikAsa pAmatI jAya che, enA sAmarthyathI durbhAgya dUra thAya che ane jIvanamAM Ananda anubhavAya che. etadvibhUSito raGko'pyetaddhInAnmahebhyataH / - narendrAca mahendrAca bhAgadheye prakRSyate Ahol Shrutgyanam

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5.6 11, 2ka mAsa paNa saccAratrathI sude bhakta hoya te caritrahIna evA lakSmIvAna mANusathI, are ! narendra tema ja mahendrathI paNu bhAgyasampattimAM caDI jAya che. manaH zuddheH sadAcAraH sadAcArAdasau punaH / ityanyonyAzrayA''rekAM tyaktvA kuryAdyamanyataH 12, mananI zuddhi thAya tyAre sadAcaraNI thavAya, ane sadAcaraNI thavAya tyAre mananI zuddhi thAya evA anyanyAzraya"nA doSa kalpI, evI zaMkA karI muMjhAvAnuM nathI. ( ApaNe te mana kayAreka pAcu' paDe teNe sadAcaraNune jheDanI jema vaLagI rahevuM, sadAcaraNanuM vaheNu akhaMDa rAkhavuM. ethI mananuM peAcApaNuM e " vaheNu ''nI dhAramAM dUra thatuM jaze ane enu dRDhatva sadhAtuM jaze. mATe lekamAM kahyA mujaba) * kuvAdhananyata: ' arthAt khIjAthI pahela kara, eTale ke sadAcaraNuthI mananI zuddhi kara. [ mananI zuddhi vagara sadAcaraNI kema thAya ? thavAya. gheADIghaNI maneAbhAvana ane bAkInuM haThakhaLa-ema karIne sadAcaraNane vaLagI rahI zakAya che. ucca lAbhanI AkAMkSAe ke udAtta hetu mATe huThamaLa jamAvI zakAya che. matalaba ke, mananI zuddhi thayA karaze, krame krame thatI jaze; sadAcaraNa mATe enI rAha joIne besI rahevAnuM na heA. evI rAha joine besI rahIe te! ekke kAya na thAya, sada caraNu vagara manaddhi te thAya ja zenI ? mananI zuddhi maTe tA (mene sAdhavA nA sAdhana tarIke te) sada caraNa che, eTale e (sadAcaraNa) sAdhana tarIke sAdhyanI ( manazuddhinI ) pUrvavartI ja hAya, mATe game te maLane bheguM karIne paNa prathama sadAcaraNane vaLagI rahevu joIe. mananI zuddhi sadhAyA pachI te| sadAcaraNanA prazna ja rahe nathI. kemake e daza mAM ene ( sadAcaraNane ) vaLagavu nathI paDatuM, e svayaM sahaja jIvanarUpa banI jAya che. raat ca mahasvI ca varcasva ca bhaviSyasi / sa avazyaM saccaritreNa tadvAn syAH pUrNadhairyataH * 12|| |! ?2 || 13. saccaritranA maLe tu jarUra yazasvI, tejasvI ane ejasvI anIza. thaiya rAkhI ane vikasAvatA jA ! Aho! Shrutgyanam

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17 (saracarita je AtmaprasAdarUpa che, A vartamAna pratyakSa jIvanamAM varga che. e ahIM A dehe meLavIe ja maryA pachI sva hoya; ahIM je ( durAcaraNarUpa) "naraka" sarjavAmAM Ave to maryA pachI naraka ja maLe e dekhItuM che. e ja pramANe ahIM A dehe AdhyAtmikatA rUma mokSanI prApti karAya te ja maryA pachI mekSa pamAya.) nihAramazarvivArA nirvANa ! TrAn vizata: nittama . pravizya hi nanti manovikAsaM caritrahAni ca vitabate te // 14 // 14. nikRSTa mahinA burA vicAro manamAM ghusavA jAya ke tarata ja temane pAchA dhakelI de temane manamAM pesavA na de! kemake teo antarUmAM ghusIne manane lUTe che, "nanI vikAsakriyAne toDI pADe che, manane bagADe che; e rIte teo cAritranI durdazA karI mUke che. dharmaH paro duHkhita-dIna-sevA saivAsti sevA paramAtmano'pi / satyaM ca sevAM ca suzIlatAM ca dharmasya sarvasvamavehi dhIman ! // 15 // 15. dIna duHkhIAonI sevA karavI e bhagavAnanI paNa sevA che. satya, sevA ane saMyama e traNamAM dharmanuM sarvasva AvI jAya che e samajI levuM joIe. (e traNa sasAthI vicAra, vANI ane vartana e tra vavA, je bagaDelA che, sApha thatA jAya che. A saphAInuM nAma ja dharma,) krodhAbhimAnAvavahana pareSu puSANa maitrI sahano mRdusman / svato hita syAd yadi nAparasya nAstAM tadanyAyakarastu na syAt / / 16 / / 16. koSa ane abhimAnane vegaLA karI ane sahiSNu tema ja mRdurabhAva banI bIjA tarapha maMtrInI vRtti piSa! pitAthI bIjanuM hita kadAca banI zake tema na hoya te nahi, pI bIjAne anyAyakartA kadI na thavuM. (kamamAM kama A paheluM pagathiyuM" salAmata rAkhavuM.) Aho 1 Shrutgyanam

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kaMi8 [ vipatti ane mAnApamAnanA prasaMga painI, satvanI kasoTI che. jema vipattinA vakhate, tema stuti-nindAnA ke sAkAra-tirarakAranA vakhate dhIraja, zAnti ane samatA jALavavAmAM jIvananI kharI sAdhanA che. evA lobhakAraka ane prabhaka avasare je dhIraja ane zAnti rAkhI zake che ane samatA jALavI zake che te sAtvika vIra che, ane vIracita sahiSNutA ane samatAnA samartha baLe enA A mAno utkarSa bahu sAro sadhAya che. kasoTInA vakhate dhairya, zAntatA ane samatAne dhAraNa karI AtmAne devastha rAkhavo e mATe zubhaMkara ane zreyaskara tapa che. ] zrIprancA-viracita3Hvo zam ! racanA-vi. saMvat 1985 Ahol Shrutgyanam

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antrvednaa| apuNyakarmANi samarjitAni mayA gate janmani mAlizena / phalAni teSAmadhunoditAni sAsthyaM dhare yad bhagavatkRpA'sau // 1 // mamAdyayAvad bahavaH prasaGgAH santi sma nirbuddhivivakSaNatvAH / yadA yadA''yAnti mama smRti te tadA tadA tAmyati mAnasaM me // 2 // sukhasthitau svasthadhiyo bhavanti viveka-vArtA ca vadanti sarve / buddhA prabuddho balavAMstu saiva sasthazcared yo'sukhamaGgame'pi // 3 // dayAnidhistvaM jagadIzvaro'si mahAmahobhAsitaviSTapo'si / svatpAdalagnasya sukhIkRtau me dInasya hInasya vilambase kim ? // 4 // namo namaste vibhave svayambhuve vahasyavazyaM bhagavan ! dayAM mayi / punaH punaH pUrayasIpsitAnime tvadvAviruddhaM vihare tathApyaham // 5 // mnggl-praarthnaa| vizvambharAya vibhave karuNAkarAyaH vizvaprakAzramahase paramezvarAya / nAthAmi te bhagavate praNipatya maktyA zazvat prasAda-subhagaM bhavatAnmano me ! // zubhaM bhUyAt ! sukhaM bhUyAd ! vaktuH zrotuH sumedhsH| granthituH prakaTIkaturdravyadAnakRtAM tathA // nyaayvijyH| Aho! Shrutgyanam

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IST (1) che he jyotirmaya! he maMgalamaya ! vizvapitA! vizvabhara che! vizvaprakAzaka! vizvoddhAraka! vizvanAtha! vizvezvara che! pUrNAna~mahadaya bhagavad ! vizvahitAvaha vatsala he! amane Apa! kAza ane baLa satpathasAdhaka ujajavala he! C KiT A tAre caraNa-zaraNe huM tane pAya lAguM, mArA kaleza aNu paNa have nA rahe e ja mAMguM; tuM che mATe tribhuvanadhaNuM dIna-dukhI-dayAla, prANuM chuM he prabhu! tujha kane sathe nitya cAluM, (3) amArA sattApa tribhuvanapare ! kApa ! saghaLA, zamAvI de ! ! ahitakara ajJAna-jhaghaDA amArAM citta mAM vimala ajavALuM bhara prabho ! bane jenA teje sukhamaya sadA jIvana vize ! - nyAyavijaya pa che ! Ahol Shrutgyanam

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zrI jinazAsanA jaya ho !!! jinazAsananA aNagAra, kalikAlanA zaNagArA pUjya bhagavaMto ane jJAnI paMDitoe zrutabhaktithI prerAIne vividha haratalikhita graMtho parathI saMzodhana-saMpAdana karIne apUrvajahematathI ghaNA graMthonuM varSo pUrvesarjanakarelache ane potAnI zakti, samaya ane dravyano savyaya karIne puNyAnubaMdhI puNya upArjana karela che. kALanA prabhAve jINa ane lupta thaI rahelA ane alabhya banI jatA mudrita graMtho paikI pUjya gurudevonI preraNA ane AzIrvAdithI sa.2005mAM 54 graMthono seTa naM-1 tathA .2006mAM 36 graMthono seTa nI 2 skena karAvIne maryAdita nakala prInTa karAvI hatI. jethI ApaNo zrutavAraso bIjA aneka varSo sudhI TakI rahe ane abhyAsu mahAtmAone upayogI graMtho saraLatAthI upalabdha thAya, pUjyA sAdhu-sAdhvIjI bhagavaMtonI preraNAthI jJAnakhAtAnI upajamAMthI taiyAra karavAmAM Avela pustakono seTa bhinna-bhinna zaheromAM AvelA viziSTa uttama jJAnabhaMDAronI bheTa mATe khubajarurI che ane prAyaH aprApya che. abhyAsa-saMzodhanA jarUrI pustako sahelAIthI upalaLaLanI tImaja prAcIna mudrita pustakono zruta vAraso jaLavAI rahe to zubha AzayathI A thono jIrNoddhAra karela che. judA judA viSayonA viziSTa kakSAnA pustakono jIrNoddhAra pUjya gurUbhagavatInI preraNA ane AzIrvAdithI amo karI rahyA chIe. lo abhAI tathA saMzodhanA mATe vadhumAM vaghuupayoga karIne zrutabhaktinA kAryanI protsAhana ApazI. lI.zAha bAbulAla saremA joDAvALAnI vaMdanA maMdiro jIrNa thatAM AjakAlanA somapurA dvArA paNa UbhA karI zakAze...! = paNa ekAda graMtha naSTa thatA bIjA kalikAlasarvajJa ke mahopAdhyAya zrI yazovijayajI kyAMthI lAvIzuM...???