Tattvagyanni Gufama Aatmani Anubhuti

Author(s): Suresh Shah
Publisher: Mumbai Jain Yuvak Mahasangh
Catalog link: https://jainqq.org/explore/032678/1

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tattvajJAnanI guphAmAM AtmAnI anubhUti Philosophy and Realisation Suresh Shah

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pAzcAtya ane bhAratIya tatvaciMtana jaina darzananA siddhAMta ane upadeza AtmasidvizAstra (bhAvArthasahita) WESTERN & INDIAN PHILOSOPHY Principles of Jainism Atmasiddhi Shashtra (Translation)

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tattvajJAnanI guphAmAM AtmAnI anubhUti sureza zAha nanI guphAmAM AtmAnI anubhUti Philosophy and Realisato Philosophy and Realisation Suresh Shah First Edition: Date: 17-04-2019 Price: USD 10/ Author Suresh Shah 8A/6 Sonawala Building, Tardeo, Mumbai - 400 007 Mob. +91 91677 82884 Publisher & Available At Shree Mumbai Jain Yuvak Sangh 926, Parekh Market, Opera House, Mumbai - 400 004. Tel. +9122 2382 0296 Printer: Bhavin S. Gandhi Rajesh Printery 115, Pragati Industrial Estate Lower Parel (East) Mumbai - 400 011. Ph.: 40032496 | 9867540524 TAWA VAVABO Cover & Back Page Concept & Drawing Created By: Trible Girls from Shabari Chatralaya of Kaprada

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arpaNa sadgurU kRpALudeva zrImad rAjacaMdrajInA punita caraNakamaLamAM Dedicated to Sadguru Krupaludev Shrimad Rajchandra janma : vavANIA vi.saM. 1924 kArataka suda pUnama, ravivAra 9-11-1867 Birth Date : 9th November 1867 dehavilaya : rAjakoTa vi.saM. 1957 caitra vada-5, maMgaLavAra 9-4-1901 Nirvana : 9th April 1901

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saujanya zrImatI raMjanabena caMdrakAnta javerI parivAra

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navakAra mahAmaMtra namo arihaMtANaM namo siddhANaM namo AyariyANaM namo uvajjhAyANaM namo loe savvasAhUNaM eso paMca namukkAro savvapAvappaNAsaNo maMgalANaM ca sanvesiM, paDhamaM havaI maMgalam uuuu uuuuu uuuuu uuuuu * sarva kaSAyane jItI, svasvarUpamAM sthiti karanAra paramAtmAne namaskAra. fre * mokSanI prApti karI, siddhalokamAM sthiti karanAra paramAtmAne namaskAra. * sarva AcArya bhagavaMtone namaskAra. * sarva upAdhyAya bhagavaMtone namaskAra. * sarva sAdhu bhagavaMtone namaskAra. * pAMce ucca AtmAone namaskAra. * sarva pApano nAza thAva. * sarvanuM maMgala thAva. * izvara sAkSIe A maMgala pAThanuM ArAdhana karuM chuM.

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sArA pustakathI vadhu prakAza tarapha ApaNI sauthI najIkanA samayamAM jemaNe jaina tattvono anubhava ApaNane karAvyo temAM kRpALudeva zrImad rAjacaMdranuM nAma tarata ja haiye Ave. bhAI surezabhAInA jIvana para kRpALudevano ghaNo prabhAva rahyo che. paraMtu sAthe ja surezabhAI adhyAtmamArganA jAgRta ciMtaka che. teo satata jJAna ArAdhanA dvArA ane jJAnavANI dvArA ja potAne vadhu ne vadhu samyakabhaNI laI javA Atura che. muMbaI zaheranI bhautikatAe temane nirbaLa nahIM paNa vadhu samRddha banAvyA che. khullA mane koI rUDhigata paraMparAmAM jakaDAyA vagara navInane svIkAravA teo niraMtara taiyAra hoya che. satata koI ne koI rIte potAnA mArgane vadhu ne vadhu ucca gati ApavA kAryarata hoya, evo anubhava A pustaka vAMcanAra sau koIne thaze. temanA zabdomAM sahajatA ane saraLatA vizeSa jovA maLaze. kRpALu devanA vacanane anusaravAmAM ja teo potAnA jIvananuM dhyeya samajyA che. temanI e zraddhAno paDagho ahIM saMbhaLAze. temano patha vadhu ne vadhu samyakatva pAme ane temane A bhava phaLe. temanI nirAmaya prakRtine AMtarika samRddhi maLe, evI zubhecchAo. AjanA samayamAM henDabukanuM AgavuM mahattva che, aneka lAMbA graMthone badale vAcaka mULa sUrane pakaDI samajavA Icche che. "Atmasiddhi zAstra' jevA gahana viSayanA pustaka tarapha vAcakane laI javA ane vAcakane eno sAra spaSTa karavAmAM A graMtha khUba ja upayogI banaze. ahIM temaNe viSaya praveza mATenI pithikA taiyAra karatA pazcimanuM tattvaciMtana ane bhAratIya darzana ane tyArabAda jaina darzana samajAvyuM che. mATe vAcaka ahIM Atmasiddhi zAstramAM praveza karatAM pahelA A vaizvika pravAha viSe paNa mAhitI meLave che. jenI vAta pustakanA AgaLanA prakaraNamAM karAI che. je enI vizeSatA banI che. vAcakane eka vaizvika pariprekSyano khyAla prApta thAya che. surezabhAInI mahenata ane sUjhano paricaya paNa ApaNane maLe che. Atmasiddhi zAstra vAMcatAM aneka lokonA hRdayamAM kRpALudevanA vacano dvArA karuNAno stotra satata vahe ane mAnavatA vadhu ujAgara thAya, enuM ja mahattva che. potAnA vAMcanane surezabhAI vadhu gahana banAve ane bhaviSyamAM ApaNane A rIte anya zAstroza pustakonI saraLa samaja upalabdha karAvI Ape, tevI AzA rAkhIe. surezabhAie potAnA abhyAsa ane vAMcana dvArA A eka nAnakaDI pustikA banAvI che. jene vAMcIne vAcaka potAnA pAyAnA jJAnane samRddha karI zakaze. temano

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mukhya uddeza gokhIne tathA pAThane badale samajadArIbharyo, artha sAtheno pATha taiyAra thAya ane gokhaNapaTTI nahIM paNa samajabharyuM jJAna ja saune maLe. e hetumAM teo saphaLa rahyA che. AjanA samayamAM dharma che, paNa teno saMcAra kyAMka lupta thaI rahyo che. ghaNIvAra pothInA zabdo agharA ane pahoMca bahAra bane che tyAre muMjhavaNano ukela meLavavA mana Icche che paraMtu koI saraLa mArga tarata maLato nathI. tyAre keTalIye bhramaNAo manane gherI vaLe che. tyAre prazno laIne kyAM javuM? jIvanane mokSano artha ApavAnI abhilASA che paNa mokSanA mArganI khabara nathI. rojIMdA jIvanamAM baMdhAtA karmono ochAmAM ocho bhAra vahana karavo paDe evI IcchA che. paNa karmano bhAra ocho thato nathI, karmonA cakravyuhamAM phasAyA ja karIe chIe. tyAre A paMcama kALamAM virodhonI vacce sAcA samajabharyA jJAna mATe AvA pustako ja mahattvanA banatAM hoya che. zrI surezabhAIne khUba ja abhinaMdana ke teo e A pustaka banAvavAnuM bIDuM jhaDapyuM ane temane zubhecchAo ke temanuM A pustaka sonuM mArgadarzaka bane. zrImannA abhUta racanAkArya viSe jeTaluM kArya thAya teTaluM ochuM che. tattvanI amApa uMcAI para birAjelI A kRti jeTalA lokonA zravaNa ane vAMcana arthe phelAya ane so koInAM kalyANanI bhAvanA vadhu ne vadhu phelAya ethI rUDuM zuM ! surezabhAI jevA abhyAsu vadhu ne vadhu AvAM kAryo karatAM rahe ane prakAzane pAmatA rahe. DaoN. sejala zAha maMtrI : zrI muMbaI jaina yuvaka saMgha taMtrI: prabuddha jIvana 14 eprila, 2019

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prastAvanA muMbaI yunivarsiTImAM tattvaciMtana u52 prAdhyApakoe je pravacana ApelAM enI meM noMdha karI hatI. khUba saMkSiptamAM pazcimanI ane bhAratIya philosophI (tattvaciMtana)nI mAhitI ApavAnI mArI kozIza che. pazcimanA tattvaciMtakoe viveka ane vinayanA AdhAre satya, tarkazakitathI jANavAnI prakriyA batAvI che. kizciyana tathA IslAma dharmanuM tatvacitaMna bAIbala tathA kurAnamAM che, je bhAratiya darzana karatAM juduM che. bhAratiya darzanamAM tarka, anekAntavAda tathA zraddhAno pAyo che. jIva ane ajIvano bheda bhAratIya darzanamAM che. jaina darzananuM tattvaciMtana AtmAnA zuddha svarUpane jANavAnI prakriyAmAM, tarka tathA zraddhAnA draDha vicAra dvA2A vinaya ane vivekathI satna prApta karavAno puruSArtha che. jaina dharmanA siddhAMta tathA upadezane AcaraNamAM mukavAthI AtmAnuM yathArtha jJAna ane tenI pratIti eTale samyakdarzana tathA samyajJAnanI prApti thaI zake che. aMgrejImAM ApelI pAzcAt tathA bhAratIya philosophInI vigatane gujarAtImAM mArI samajaNa pramANe lakhI che. AzA che ke vAMcanArane mAro prayAsa, viSayanI jANakArI Apaze. sadgurU kRpALudeva zrImad rAjacaMdre mahAtmA gAMdhIjInA jIvanamAM adhyAtma mATe uMDI chApa pADI hatI ane emanAM vacanAmRta tathA emaNe racela 'Atmasiddhi zAstra'no meM abhyAsa karyo che. AtmasiddhinI pahelI kaDImAM zrImad rAjacaMdra lakhe che ke AtmAnA zuddha svarUpane jANavAthI sarva duHkha dura thAya che. amuka samudAyanu mAnavu che ke gujarAtImA lakhAyelI Atmasiddhi samajavI kaThaNa che. tethI meM TUMkAmAM teno bhAvArtha ApavAnI kozISa karI che. Atmasiddhi samyakdarzananI yogyatA prApta karAvI zake, evI mArI draDha mAnyatA che. zrImad rAjacaMdre lakhelI AtmasiddhinuM meM aMgrejImAM anuvAdana saraLa bhASAmAM karyuM che. enAthI aMgrejI vAMcanArane AdhyAtmika lAbha thaze evI AzA che. khUbaja TUMkAmAM ApelI vigatane dhyAnathI vAMcavAnI bhalAmaNa che. jethI vAcakanA jIvanamAM AdhyAtmika vicAronI krAMti Ave evo mAro namra prayAsa che. mArA lakhANathI vAMcanArane kAMIpaNa duHkha thAya athavA to zAstranI kAMI paNa virAdhanA thaI hoya to, sarvane micchAmI dukkaDama kahI khamAvuM chuM. sureza zAha tA. 17 eprila, 2019 muMbaI

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AbhAra mArA mAtA-pitAe jIvanamAM satya svIkAravA saMskAra ApyA ane sadgurunI AjJAmAM rahevA mATe hiMmata ApI e temano mArA para athAga upakAra che. zrI nitInabhAI sonAvAlA tathA DaoN. sejalabena zAhe A kArya karavA mATenuM mane protsAhana ApyuM ane pustakanuM vimocana zrI muMbaI jaina yuvaka saMgha ka2ze te mATe sarvano huM atyaMta AbhArI chuM. eka vAra sadguruno dRDha nizcaya thayo e pachI kRpALudeva zrImad rAjacaMdranI kRpA mArA 52 varasatI rahI che. mArI AdhyAtmika sAdhanAnI samajaNa mATe sadgurune sarvotkRSTa bhaktithI namaskAra. mArA sarva satsaMgI mitro jemaNe mane tattvaciMtana tathA sadguru kRpALudeva zrImad rAjacaMdrajInA vacanAmRta mATe preraNA ApI, te mATe temano hRdayapUrvaka AbhAra. chelle A kAma mATe protsAhana ApavA mATe huM mArI patnI raMjana ane kuTuMbIjanono AbhAra mAnuM chuM. mArI dIkarI hemAlI tathA pautrI vidhI mATe prema lAgaNI darzAvatA AnaMda anubhavuM chuM. sureza zAha tA. 17eprila,2019 muMbaI

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anurmANajhA pRSTha kramAMka prakaraNa-1 pAzcAtya tattvaciMtana prakaraNa - 2 bhAratIya darzanA prakaraNa - 3 jaina darzana prakaraNa-4 AtmasiddhizAstra (TUMkamAM bhAvArthanI sAthe) a) matArthI lakSaNa ba) mumukSu lakSaNa ka) cha pada Da) cha padanA ziSya-gurUnA savAla-javAba ca) ziSya bodhabIja prApti cha) upasaMhAra ja) sagurU saMdeza praThaNa-5 mokSanAM pravAsa mATe samakitanI "kITa' 42

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2 P che tattvaciMtana (philosophI) philosa eTale prema ane sophosa eTale jJAna. khUba ja UMDANapUrvaka, takanI sahAyathI, viveka ane vinaya sAthe vicArelAM vacano, sutro je zaMkAnuM samAdhAna kare che te tattvaciMtana (philosophI) che. satya jANavuM e viveka che. tattvaciMtana e satya jANavAnuM vijJAna tathA prAptisthAna che. prAmANika satya dharmanI jANakArI 1) pratyakSa pramANa 2) anumAna 3) zabda 4) upanAmanA AdhAre maLe che. eno pAyo zuddha cetanA che. prathama yuganA philosopharo ema mAnatA hatA ke prAmANika vicAra, prApta thayelA jJAnane AdhAre prAmANika tarka ane zaMkAnA AdhAre AvelI satyanI samajaNa te AkhA jagatamAM cokkasa pAyAnuM sthAna dharAve che. pAzcAta philosophI A philosophInI zuruAta grIsa dezanA mIleTsa gAmamAMthI thayelI. tyAMnA philosopharo mIlezIyana nAme oLakhAtA hatA. Arya' eTale aMtima satyanI zarUAta ema emanuM mAnavuM hatuM. thelIsa, aMtima satya pANI, eneksameMDare pudgala ane ejhImenIse havA che evuM malezIyana tattvaciMtake kaheluM. tyArabAdanA yugamAM jagatanA prakhyAta tattvaciMtako jevA ke sokreTIsa, pleTo, erIsToTala, DekAraTIsa, spInojhA, lAbeTIsa, kopAranIksa, imenyuala kAnta ane DeviDa hyuma thaI gayA. emanI mAnyatA nIce pramANe TUMkamAM jaNAvI che. sokreTIsaH eNe kahyuM ke dareka zaMkA mATe prathama prazna pUchavo. A vAta samAjane gamI nahIM kAraNa ke sokreTIsa juvAna prajAne udhe raste caDAve che evuM tattvajJAnanI guphAmAM AtmAnI anubhUti

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samAja mAnavA lAgyo, ane e arasAmAM jhera ApavAthI sokreTIsanuM mRtyu thayuM. pleTo sokreTIsa emanA gurU hatA. emanA kathana pramANe be prakAranA jagata che. vicAronI ghaTamALanuM je jagata che te sAcuM che ane vyavahArika jagata te juduM che. prAmANika vacana, tenuM jJAna, te prAmANika satya ane anubhavanA AdhAre hoya che. prAmANika vacana te AkhA jagatamAM eka ja prakAre samajAya che. manuSyanA vicAra eka hoI zake paNa anubhava eka na ja hoya. jJAna prApti vicAranI zaMkAnA AdhAre hoya che. erIsToTalaH vicAro to A vyavahArika jagatanuM aMga che, paNa satya te aMtima hovApaNuM che. hIreklITasa badhuM kSaNika che. je bauddha dharmanI mAnyatA pramANe che. DekAraTIsaH satya vicAramAM paNa zaMkAne sthAna hovuM joie, paNa zaMkA daDha thayelI samajaNane pheravI nAMkhe ke samajaNano nAza kare evI na hovI joie. jJAnano pAyo na tUTe evo majabuta hovo joie. vicAronAM UMDANamAMthI AdhyAtmika vicAra pragaTa thaI zake che. bhagavAna te aMtima satya che. te prAmANika satya che. eka vicAra bIjA vicArathI judo ja hoya che. jaDa vicAra ane vaicArika buddhi be judAM pramANa che. spInojhA: prAmANika satyavicAra te judA judA nayane AdhAre samajAvI zakAya che, e IzvaranI preraNA che. jaDa vicAra ane vaicArika buddhi eka ja pramANa che. tethI eNe DekAraTIsanI mAnyatAnuM khaMDana karyuM. lAbreTIsa: pramANika satya vicAra jagatamAM badalAtI judI judI dizAonI vicAramALAnI ekatAnuM pratIka che. je pahelethI ja pragaTa hatuM. koIpaNa vicAra ke yojanA ekabIjAthI viruddha nathI paNa pUraka che. badhA AtmA sarakhA che paNa potAnA vicAranA AdhAre tenuM cokkasa sthAna che. ImpIrIjhama te pratyakSa anubhavanuM jJAna je IndriyonA AdhAre che, jyAre prAmANita satya te pramANika tarkanA AdhAre ane vicArane kAraNe udbhaveluM hoya che. tattvajJAnanI guphAmAM AtmAnI anubhUti

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koparanIkasa viSaya ane teno kartA, tenA saMbaMdha, teno prAmANika vicAra, anubhava sAthe ke anubhava vagara thaI zake. Imenyuala kAnta mATe e vicAra krAMtikArI hato. Imenyuala kAnta (1784 thI 1804) H A eka krAMtikArI philosophara hato. jeNe navI samajaNa duniyAne ApI. eNe kahyuM ke jJAnanI hada te prAmANika samajaNa, prAmANika vicAra che. samajaNano AdhAra e vicArano majabuta pAyo che. samajaNa vagarano vicAra aMdhArAmAM rajhaLavA barAbara che. dareka kSaNe badalAtA jagatanI vividhatAmAM adhyAtmika ekatAno prAmANika vicAra, tenI samajaNa, teno saMbhava te AvelA vicAronI dizAne dhyAnamAM, lakSamAM, kAbumAM rAkhI ane aNasamajaNanA vicArathI dUra rahI zake che. temaNe 1) samajaNanuM baMdhAraNa banAvyuM. 2) viSaya ane teno kartA sAthe saMbaMdha 3) samaya ane teno vicAra sAthe avakAza 4) 12 judI judI vicAra dizAo mATe vicAronA baMdhAraNanI vyavasthA karI. DevIDa hayumaH emaNe kahyuM ke kathananA be pramANa hoya che. paheluM pramANa pUravAra thaI zake ane bIjuM pramANa alaMkArika hoya che. jema ra+2=4 ane khamIsa kALuM che. kAnse kahyuM ke kathananA be pramANanI be judI daSTi hoI zake. eka spaSTa anubhava sAthe hoya tyAre, bIjA mATe anubhavanA AdhAranI jarUra nathI. huM kevI rIte jJAna pAmI zakuM? jJAnanI kSamatA zuM che? jJAnanI hada kyAM che? te mATe 1) jorja loka 2) joza barkalI 3) DevIDa hayumane vAMcazo. krizciyana ane IslAma dharmanuM tattvaciMtana bAIbala ane kurAnamAM che. banne darzano bhAratIya darzana karatAM judA che. A darzano punarjanmamAM mAnatA nathI. eTale mRtyu pachI bhagavAna e AtmAno nyAya kare che ema mAne che, tethI kartAkarmanI vyavasthAno AdhAra judo che. phana sa kara zake ? tatvajJAnanI guphAmAM AtmAnI anubhUti

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bhAratIya darzana bhAratIya tattvaciMtananA prathama yugamAM satpurUSanA kahelA upadeza tathA zAstro kaMThastha hatAM. tyArabAda pachInA badalAtA yugamAM zAstra ane sUtro te yuganI bhASAmAM lakhAyAM che. mImAMsA, naiyAyika, sAMkhya, jaina, bauddha, e pAMca darzano baMdha mokSAdi bhAvane svIkAranArA Astika darzana che. mImAMsAnAM be darzana che. pUrva mImAMsA jaimInI' ane uttara mImAMsA "vedAMta' nAme prasiddha che. pUrva mImAMsAnA (jaimInI) abhiprAye jIva asaMkhya che. vedAMtanA abhiprAya AtmA sarvavyApaka che. cArvAka chaThThuM darzana che. bauddha, jaina sivAyanAM darzano veda Azrita darzana che. pAMceya Astika darzanamAM jagata mATe anAdinI mAnyatA che. bauddha, sAMkhya, jaina ane pUrva mImAMsAnA (jaimInI) abhiprAya sRSTikartA evo koI Izvara nathI. vedAMtane abhiprAya AtmAne viSe jagata, kalpitapaNe bhAse che ane te rIte Izvara kalpitapaNe kartA svIkAryo che. naiyAyika abhiprAye taTasthapaNe Izvara kartA che tathA Izvara sarvavyApaka che. yogane abhiprAye niyaMtApaNe Izvara puruSa vizeSa che. cArvAka darzanamAM carU eTale mIThAza ane vAka eTale vANI che. tethI cArvAkano artha mIThIvANI thAya. cArvAdika bhagavAnano svIkAra karatA nathI paNa emanI mukhyatve traNa mAnyatA che. bhautikavAdI, kudaratano AdhAra lenAra tathA navA vicAraka che. navA vicAraka bhagavAnane mAne che paNa maraNa sudhI ja mAne che. cArvAka paMca mahAbhUtanI mukhyatA dharAve che. rI - 2 ka upara kAkI = tattvajJAnanI guphAmAM AtmAnI anubhUti

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have badhAM darzanone vistArathI vicArIe. uttara mImAMsA - vedAntaH vedAntanA mukhya traNa aMga che, sAMsArika sukha, daihika sukha ane pAramArthika sukha (mokSa, mukti) che. AnI samajaNa mukhyatve kriyA-vicAra-paramArthamAMthI maLe che jene dharma kahevAmAM Ave che. dharmanAM mukhya cAra aMga che (1) nIti-niyama (2) artha (dhana meLavavAno puruSArtha) (3) kAma (IcchA pUrNa karavAnI tAlAvelI) (4) mokSa eTale dehamAMthI AtmAnI mukti che. arthAt mukta AtmAne pharIthI janma jarA maraNanAM duHkha bhogavavAM paDatAM nathI. A cAra aMgane saphaLa karavA jIvanane cAra AzramamAM uMmara pramANe vaheMcaNI thaI. (1) brahmacarya (2) gRhastha (3) vAnaprasthAna ane (4) sanyAsa. A Azramo lakSane purNa karavA mATe racAyA che. jIvanano AdhAra pAMca mULabhUta tattvaH 1) pRthvI 2) jaLa 3) vAyu 4) teja 5) AkAza che. vedane vedAntamAM sutrabaddha karela che. vedAnta te vedano sAra che. veda, jIvasaMsAra-IzvaranA saMbaMdhanuM jJAna Ape che ane upaniSada paNa kahevAmAM Ave che. upaniSadano artha guru ziSyane najIka rAkhI jJAna ApavAnI pravRtti kare te che. bAdarAyaNa athavA vyAsajIe lekhita sUtro ApyAM. brahmasUtra, upaniSada ane bhagavadgItAne prasthAnatraya kahevAmAM Ave che. judA judA AcAryoe vedAntane judI judI dRSTithI samajAvyA che. 1) zaMkarAcAryaH brahma satya che. jagata mithyA che. sarva niyati (nizcita) che. bahma utpatti, sthiti ane laya pramANe udbhave che. brahma ane paramAtmA eka ja che. manuSya paramAtmAno ja aMza che. eTale AtmA che. ajJAnadazAmAM manuSya mAyAne lIdhe potAne jANato nathI, paNa e potAnA mULa svarUpane jANI zake che. sAkSIbhAva thaI zake che. eka AtmA bIjA AtmAne rAga, dveSa ane ajJAnanA AdhAre oLakhe che. satyAtraya mithyA traNa prakAre cheH 1) pratIbhASika-dAkhalA tarIke sarpane doraDuM mAnavuM, sonuM ane ghareNAM 2) vyAvahArika 3) pAramArthika tattva pratye viveka rAkhI, jJAnanI sAdhanAthI AtmAno mokSa (mukti) thaI tattvajJAnanI guphAmAM AtmAnI anubhUti

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zake che. A janmamAM mukti maLI zake che. jIvanamukti maLe to jIvana pachI kevala advaita prApta thaI zake che. zaMkarAcAryae jJAna ane jJAnasAdhanA upara bhAra Apyo. rAmAnujAcAryae bhakti mATe puSTimArga ane zaraNAgati mATe puruSArtha karavo ema kahyuM. 2) rAmAnujAcArya: advaita e viziSTa che. brahma paramAtmA e AtmA karatAM judI sattA hovAthI dvaita che. AtmAmAM vizeSa guNa AvavAthI ene saguNabrahmana kahevAya. tethI jagata mithyA nathI. paramAtmAnI sattA che. 3) nImbakAcArya teo mAnatA hatA ke dvaita bIjA dvaitathI svarUpathI juduM che. : 4) mAdhavAcArya : teo mAnatA hatA ke viSNunI sattA te aMtima satya che. 1) eka jIva-bIjo jIva, 2) eka jIva ane jagata, 3) eka jIvathI paramAtmA 4) eka jagatathI bIjA jagata sAthe sarakhAmaNI nathI. 6) vallabhAcArya : e zuddha advaitamAM ane bhAgavatapurANamAM mAnatA hatA. jaimInI - pUrva mImAMsA e vedAMtamAM kahelI kriyAne apanAve che. eka sUtra uccAra te camatkArika zakti che ema mAne che. jIva asaMkhya che. vaizeSIkaH e sAta tattvamAM mAne che. 1) dravya 2) guNa 3) kriyA 4) sAmAnya 5) vizeSa 6) samavAya 7) abhavya teno abhiprAya naiyAyika jevo che. naiyAyika : satane mAne che. temAM jJAnano AdhAra vadhAre hoya che. e vAda eTale 1) zuddhavAda 2) jalpa (jagatanI IcchA) 3) vItanhAvAda (bhUla dekhADavI) 4) chalamAM mAne che. sAMkhyaH sAMkhya matanA praNetA kapIlamuni hatA, emanuM kahevuM hatuM ke sat ane siddhAMta be bhAgamAM vaheMcAyelAM che. temanA abhiprAye sRSTikartA evo koI Izvara nathI. puruSa ane prakRtimAM puruSa AtmajJAna dharAve che. prakRtimAM buddhi nathI paNa zakti che. je zakti vastu svarUpane jANavA mATe vAparI zakAya che. puruSa ane prakRti judI judI dizAmAM kAma kare che. puruSanuM kAma prakRtimAMthI chUTavAnuM che. kSaNika sukhamAMthI chUTI kevaLajJAna pAmavAnuM che. tattvajJAnanI guphAmAM AtmAnI anubhUti

Page #18
prakRtinA traNa aMga che. 1) satva-eno raMga sapheda che. je zAMtinuM pratIka che. 2) rajasa-jeno raMga lAla che. te zaktinuM pratIka che. 3) tamasa-teno raMga kALo che. je maMdabuddhinuM pratIka che. Ayurvedika jJAna kahe che ke taMdurasta zarIramAM satva, rajasa ane tamasa prakRtinuM samatolana hovuM joie, tAmasIka prakRtino mANasa bahu uzkerAya che. yoga: pataMjali yoganA praNetA kahe che ke pAMca prakAranI caityabhumi che. 1) mUDha 2) zipta 3) vikazipta 4) ekAtra 5) nirodha aSTAMga yoga 1) yamaH eTale zuM karavuM. 2) niyama-karelA niyama pramANe vartavuM. 3) Asana-zIrano vyAyAma. 4) prANAyAma-zvAsa upara vijaya. 5) pratyAhAra-dhAraNAnI taiyArI-AhAranuM samatolana. 6) dhAraNA-lakSanI taiyArI. 7) dhyAna-lakSa upara ekAgratA. 8) samAdhi-Atma svarUpamAM sthiratA. buddhadharma buddha dharma zarU karanAra gautama buddha hatA. emanuM kahevuM hatuM ke satyane samajavAnuM che, jANavAnuM nathI. ajJAnanuM AvaraNa, tarkabuddhithI khaseDavAnuM che. emano upadeza duHkha ane pIDA dUra karavA mATe che. cAra mukhya satya 1) duHkha 2) duHkhanuM kAraNa 3) duHkhanA kAraNane samajavuM 4) duHkha dUra karavAno upAya che. kSaNIkavAda eTale kSaNe kSaNe cetanAmAM badalAva Ave che ane koI paNa padArtha-tattva nAzavaMta nathI. pAMca prakAranA mukhya vicAra: 1) rUpa skaMdha 2) vedanA skaMdha 3) satya skaMdha 5) saMskAra skaMdha 6) vijJAna skaMdha che. vicAranI paripakvatA, tattvaguNa samajavuM ane AtmAne jANavo eno uddeza che. ATha prakAranI rItathI samajaNa Ave che. 1) samyak dRSTi 2) samyak saMkalpa 3) samyak vAka 4) samyak karma 5) samyak jIva 6) samyak vyAyAma 7) samyak smRti 8) samyak samAdhi. gautama buddhe kahyuM ke nirvANa dazAmAM dareka AtmAnuM jJAna sarakhuM hoya che. tattvajJAnanI guphAmAM AtmAnI anubhUti

Page #19
a in mo jaina darzana jaina darzananA praNetA pahelA tIrthaMkara RSabhadeva bhagavAna hatA. ane mahAvIra svAmI 24mA tIrthaMkara hatA. zuddha AtmasvarUpa te paramAtmA svarUpa che. dareka AtmA paramAtmA thavAnI kSamatA dharAve che. AtmajJAna te pratyakSa anumAna zabda pramANathI maLI zake che. tIrthaMkara deva ane temanA upadezanuM anumAna, AtmajJAnI sadagurU eTale temanA pratyakSa zabda pramANa, e zAstranA AdhAre maLI zake che. anekAMtavAdaH jaina darzanamAM tattvaciMtanano pAyo che jaina darzana ema mAne che ke, aneka nayanI tarkazaktithI satya jANI zakAya te anekAMtavAda che. jaina darzana syAdvAdamAM mAne che. saptabhaMgI eTale 1) svAda asti 2) svAda nAsti 3) svAda asti nAsti 4) svAda avyaktama pa) svAda asti avyaktama 6) sTAda nAsti avyaktama 7) sAda asti, nAsti avyaktama che. saptabhaMgInA AdhAre AtmA nitya, anitya, pariNAmI, apariNAmI, sAkSI ane sAkSIkartA che te anekAMtavAdanI draSTithI jaNAya che. jaina darzana ane bIjA darzanonI AtmAnA paryAya mATenI mAnyatA jaina darzana syAdvAdanI daSTinA AdhAre jJAnI AtmAne paramAtmA svarUpe) paryAya draSTirUpe akhaMDa svarUpamAM nitya, apariNAmI ane sAkSIkartA mAne che, ane traNalokanI ajJAna dazAmAM AtmAne paryAya draSTIrUpe anitya, pariNAmI ane sAkSIrUpe mAne che. vedAMta ane sAMkhya AtmAne paramAtmAno aMza mAne che tethI anitya, pariNAmI ane sAkSIkartA mAnatA nathI. yoga ane naiyAyika tatvajJAnanI guphAmAM AtmAnI anubhUti

Page #20
paramAtmA che, ane sAkSIkartA ja che ema mAne che jayAre bauddha dharma AtmA anitya ane pariNAmI hovAthI tenI dazA anitya che, ema mAne che. dAnta buddha | sAMkhya | yoga taiyAyika X X X xx | | nitya | V anitya pariNAmI apariNAmI 4 sAkSI V | sAkSIkartA | V | xxx < | X | | W x X x V 4 < X X 4 - mAnyatA 4 - amAnyatA tattvaciMtaka tIrthakara mahAvIrasvAmI tattva eTale padArthanuM rahasya athavA teno sAra che. dravyanA ke padArthanA guNa tathA paryAyanI jeNe samajaNa prApta karI che ane jenAM vacanothI dravya vizenI zaMkAnuM samAdhAna thAya te tattvaciMtaka che. tIrthakara mahAvIrasvAmI AvA mahAna tattvaciMtaka hatA. temanAM bodhavacano, dezanArUpe gaNadharoe Agama zAstramAM pragaTa karyA che, je jaina dharmano mukhya sAra che. jIna eTale bhagavAna ane jaina eTale bhagavAnano ziSya jeno dharma padArthanA (Atmadravya) svabhAvane jANI akhaMDa sukhanI prApti karavI evo bhagavAnanA bodhano sAra che. jene phaLasvarUpe AtmA paramAtmApadanI prApti karI zake tathA siddhalokamAM sthiti karI zake che. tIrthakara mahAvIrasvAmIe kevaLajJAnanI dazAmAM mokSanI prApti karI. vItarAgaprabhu tIrthakarono bodha AgamazAstramAM pragaTa che. zvetAMbara mAnyatA pramANe 45 Agama che, jemAM 11 aMga, 12 upAMga, 4mULa, 6 cheda, 10payatrA ane 2 culIkAno samAveSa che. sthAnakavAsI mAnyatA pramANe 32 Agama che. jemAM 4 cheda ane 1 Avazyaka che. payatrA ane culIkA nathI ane aMga, upAMga mULa zvetAMbara mAnyatA pramANe che. digaMbara mAnyatA pramANe Agama zAstra hatAM paNa temanA vyavaccheda thaI javAthI paramAgama tathA bIjAM zAstrone Agama jevuM mahattva Ape che. paramAgama aTale pAMca zAstra AcArya kuMdakuMdAcArye lakhelAM che. Most Ed. : tattvajJAnanI guphAmAM AtmAnI anubhUti

Page #21
jemAM samayasAra, niyamasAra, pravacanasAra, paMcAstikAya ane aSTapAhuDano samAveza thAya che. sarva AgamazAstra mAgadhI athavA saMskRta bhASAmAM lakhyA hovAthI tattvaciMtana mATe bhASAjJAna hovuM khUba jarUrI che. A kALamAM zrImad rAjacaMdra lakhe che ke, ''jinapravacana durgAmyatA, thAke ati matimAna avalaMbana zrI sadgurU, sugama ane sukhakhANa.'' tethI Agama samajavA mATe satpurUSanI jarUra che. sadgurU jemaNe vItarAgaprabhunA bodhane AdhAre Atmaanubhava karyo che. svasvarUpanI sthiti karI che ane jemaNe zAstranI uMDI samajaNa prApta karI che tevA ja sadgurU ziSyane jJAna ApI zake. samakita karAvI zake. mahAna vaijJAnika tIrthaMkara mahAvIrasvAmI. mahAvIrasvAmI mahAna vaijJAnika hatA, te emanA bodha dvArA AjanA Adhunika jagatane jaNAya ema che. jaina dharmamAM vinaya ane vivekanA AdhAre satya jANavAnI prakriyA che. vartamAnamAM je jJAnaguNanA AdhAre, vaijJAnikoe anaMta zodha karI che, te guNa AtmAno che. AtmAnI arUpI dazA tathA anaMta guNanI sAkSI na maLavAthI, Ajano vaijJAnika tene pUravAra karI zakato nathI tyAre mahAvIrasvAmIe AtmajJAna dvArA hajAro varSa pahelA bodha Apyo teno anubhava jayAre mumukSa kare tyAre tIrthaMkaro upara ahobhAva thAya che. jJAnaguNano AdhAra zraddhA ane AtmAno anubhava che. bIga benga, bleka hola, brahmAMDa, geleksI tenI zarUAta koI vaijJAnika jaNAvI zakatuM nathI, mahAvIra svAmIe paNa jagatane anAdi anaMtanI racanA kahI che. AtmA nitya hovAthI tenA mULabhUta guNo, ajara, amara, avinAzI, arUpI, aNAhArI, jJAnasvabhAvI, svaparaprakAzaka, caitanyaghana, sahajaAnaMda, avyAbAdhasukha, agurUlaghu jevA anaMtaguNa dharAve che, je traNe kALa kadI kSaya thatA nathI. tattvajJAnanI guphAmAM AtmAnI anubhUti

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jaina dharmanI jagatahitasvitA jainanA eka eka pavitra siddhAMta para vicAra karatAM AyuSya pUrNa thAya to paNa pAra pAmIe nahIM tema rahyuM che. bAkInA saghaLA dharmamatonA vicAra jinapraNIta vacanAmRtasiMdhu AgaLa eka biMdurUpa paNa nathI. jaina jeNe jANyo ane sevyo te kevaLa nirAgI ane sarvajJa thaI jAya che. enA pravartako keTalA pavitra puruSo hatA! enA siddhAMto kevaLa akhaMDa saMpUrNa ane dayAmaya che. emAM dUSaNa kAMI ja nathI. kevaLa nirdoSa to mAtra tenuM darzana che. evA ekke pAramArthika viSaya nathI ke je jainamAM nahIM hoya ane evuM ekke tattva nathI ke je jainamAM nathI. eka viSayane anaMta bhede paripUrNa karanAra te jainadarzana che. prayojanabhUta tattva enA jevuM kyAMya nathI. eka dehamAM be AtmA nathI; tema AkhI sRSTimAM be jaina eTale jainanI tulya ekke darzana nathI. Ama kahevAnuM kAraNa zuM? to mAtra tenI paripUrNatA, nirAgitA, satyatA ane jagatahitasvitA.'' -zrImad rAjacaMdra jaina bhUgoLa mahAvIra svAmInA kevaLajJAnanuM pramANa jaina bhUgoLa eTale traNaloka ane siddhaloka tathA loka-AlokanuM AkAzamAM hovApaNAno pUrAvo paramAtmA Ape che. traNa loka eTale devaloka, madhyaloka ane adholoka (nArakI)mAM ajJAnI dazAmAM AtmA janma, jarA, maraNanA anaMta duHkhone bhogavI rahyo che. deva tiryaMca manuSya athavA nArakImAM janma-jarA maraNa ane anaMta bhavothI karelA karmane AdhAre AtmAne 1 thI 5 IndriyovALA zarIra (deha)nI prApti thAya che. manuSyadehamAM pa Indriya ane mana tathA buddhinI paNa prApti che. utpAta vyaya ane dhruvanI prakriyA, adhiSThAna (vastu utpanna thaI, sthira rahI, laya pAmavI) te bhagavAne ApelA bodha (dvAdazAMgI, Agama) nA AdhAre pragaTa che. tattvajJAnanI guphAmAM AtmAnI anubhUti

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jaina bhUgoLa lokanI vyavasthA AkAza siddha loka devaloka loka Aloka zUnyatA madhyaloka, Aloka zUnyatA loka nArakI Aloka zUnyatA. * AkAza dravyamAM loka tathA Alokano samAveza che. AlokamAM zUnyatA che. * lokamAM traNaloka ane siddhalokano samAveza che. traNaloka ane siddhalokamAM cha dravya pragaTa che. * cha dravyaH jIva, pudagala (jaDa dravya), dharma, adharma, AkAza ane kALa che. dravyanA guNa tathA tenAM paryAya hoya che. jIvano guNa mukhyatve jJAna che. arUpI dazAmAM jJAna svabhAvI AtmA ajJAnI dazAmAM mithyAtva sAthe traNa lokamAM deva, manuSya, tiryaMca ane nArakImAM janma-jarA-maraNanAM anaMta duHkha bhogave che. manuSya yonimAM AtmA jyAre satadeva, sadgurU ane satuzAstranAM batAvelA mArgano vicAra kare che, manana, ciMtana kare che, tyAre upAdAna ane nimittanA AdhAre mithyAtva dUra thaI, bhedajJAna thAya che. AtmA zuddha svasvarUpamAM sthiti karI, mokSa eTale siddhalokamAM akhaMDa sthiti karI avyAbAdha sukhane bhogave che. tethI niyatI, kAlalabdhi ane svabhAva pAMca - 12 tattvajJAnanI guphAmAM AtmAnI anubhUti

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samavAya sAthe hoya che pudgala (jaDadravya): tenA mukhyatve guNa sparza, rasa, gaMdha, rU5, zrata che. pudgala rUpI ane arUpI dazAmAM hoI zake ane pudgala paramANuno svabhAva milanasAra hovAthI, eka bIjAnI sAthe bhaLI zake ane skaMdha bane che. dharmanI paryAya arUpI hoya che ane te gati sahAyaka dravya che. adharmanI paryAya arUpI hoya che ane te sthiti sahAyaka dravya che. AkAza arUpI dravya che ane te bIjA badhAM dravyano samAveza kare che. kALa dravyanA paramANuM milanasAra nathI. kALa aupacArika dravya gaNAya che, tethI paMcAstikAyamAM kALanuM astitva nathI. vItarAgaprabhuno bodha mukhyatve be prakAre, siddhAMtabodha ane upadezabodha che siddhAMtabodhamAM dravya-padArthanuM siddha thayela svarUpa samajAvyuM che. vItarAgaprabhunA siddhAMtabodhamAM syAdvAdanI draSTi hovAthI, traNe phIrakAo ane aneka vADAnA vidvAna AcAryo, jaina dharmanA mULabhUta siddhAMtamAM eka ja vicAradhArAne vaLagI rahyA. AnA pariNAma rUpe 2500 varSa pachI paNa siddhAMtika ekatA hovAthI jaina samudAyamAM mukhya vicAradhArAmAM tirADa nahIM paDI chatAM judA judA AcAryoe je upadeza Apyo te pramANe zrAvaka-zrAvikAe gRhasthadazAmAM upadezane potAnA AcaraNamAM mUkI jaina dharma samajavAno athAga purUSArtha karyo che, ane AtmAnA svarUpane jANavAnuM mULa lakSya prApta karyuM che. siddhAMtabodha jaina dharmanA mukhya siddhAMta mArI samaja pramANe Apane namapaNe jaNAvuM chuM. (1) 6 dravyaH 1) jIva - anaMta jIva dravya che 2) pudgala - anaMta pugala paramANu che 3) dharma - jIva ane ajIvane gati sahAyaka che 4) adharma - jIva ane ajIvane sthiratA sahAyaka che 5) AkAza - avakAza 6) kALa - samaya (paryAyanI mAtrA che) jI. ke. dAsIkonA kadAkAraka hakakaTa kaTa karI zakatA poTalI kAkI kAkI kAkI kAkIda karI ne kola karI che tattvajJAnanI guphAmAM AtmAnI anubhUti

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traNa lokamAM jIva tathA pudgala dravya gati ane sthitinI sahAyathI lokamAM AvAgamana kare che dravyanA guNa ane paryAya te kALadravya hovAnAM pramANane AdhAre maLe che. kALadravya eka pradezAtmaka che tathA teno guNa milanasAra nathI. (2) paMcAstikAyaH pAMca dravya jIva, pudgala, dharma, adharma ane AkAza tenuM astitva che. AkAza anaMta pradezAtmaka, jIva, dharma ane adharma asaMkhya pradezAtmaka tathA pudgala eka pradezAtmaka mIlanasAra dravya che. A pAMca dravyanA astitvathI traNalokanI utpatti che. (3) navatatva: 1) jIva-cetana tattva 2) ajIva jaDa tattva (pudgala) 3) puNya-zubha bhAvanuM phaLa 4) pApa-azubha bhAvanuM phaLa 5) Azrava-karmanuM AvavuM 6) saMvara-karmane rokavA 7) nirjarA-karmano kSaya karavo 8) baMdha-anaMta janmamaraNanuM kAraNa che. 9) mokSa-AtmAnI mukta dazA. jIva, pudgala, Azrava, saMvara, baMdha, nirjarA, ane mokSa che. digaMbara mAnyatA pramANe 7 tattva che. digaMbara mAnyatA pramANe puNya tathA pApa te AzravamAM samAya che. jIvano pugala karma sAtheno saMbaMdha tathA tenAM paryAya te bAkI rahelA 7 tattvanI samajaNathI prApta thAya che. (4) 6 pada: 1) AtmA che -dehathI AtmA bhinna tatva che 2) nitya cheAtmA avinAzI che 3) kartA che-AtmA karmano kartA che 4) bhoktA che-AtmA karmano bhoktA che 5) mokSa che-AtmAnI mukti (karmathI) thaI zake che 6) mokSanA upAya che-sadguruno bodha, darzana, jJAna, cAritra, samAdhi, vairAgya, bhakti ane saMyama teno upAya che. AtmA che, AtmA nitya che, AtmA kartA che, AtmA bhokatA che, mokSa che ane mokSanA upAya che, te AtmA hovAnuM pramANa che tathA AtmA janma-jarAmaraNanAM duHkhothI mukta thaI avyAbAdha sukhanI prApti karI zake che. (5) 4 yoga : 1) dharmakathAnuyoga-purANa puruSanI kathA tathA bodha 2) dravyAnuyoga-mukhyatve jIva tathA ajIva tattvano siddhAMta. 3) karUNAnuyoga-karmanAM siddhAMta ane tenI jANakArI. 4) caraNAnuyoga-AtmAnA saMyama pALavAnI tatvajJAnanI guphAmAM AtmAnI anubhUti

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acogI kevaLI sacogI 13 kevaLI sUkSma sAparAya anivRttikaraNa 9 bAra mATenI paddhatinuM jJAna te A yogamAM che. (6) 14 guNasthAnakaH 1) mithyAtva- - mokSa dehathI AtmA bhinna che eno anubhava thAya. 2) sAsvAdana-mukti mATenI kSaNika bhAvanA zuddhAtmA thAya. 3) mIzrasthAnakamAM mukti mATeno puruSArtha thAya. 4) aviratI samyadarzana-uttama mumukSune saMsAramAM rahIne AtmAnuM svarUpajJAna thAya. 5) dezavirati-dravya, kSetra, kALa ane kSINamoha bhAvathI pratibaddha na rahe -saMsAranI 6 upazAMtamoha 11 tyAgabhAvanA rahe. 6) pramatasayaMta-pramAda sAthe sAdhu dazAnI prApti thAya. 7) apramatasayaMtavratadhArI sAdhunI mokSanI parama jijJAsu sthiti che. 8) apUrvakaraNa-zuddha dazAnI prApti kSapaka apUrvakaraNa 8 tathA upazama zreNImAM thAya. 9) anivRtti bAdara-sUkSma bAdara karmano kSaya thAya. 10) sUkSmasaMparAya-sUkSma lobhano kSaya thAya. 11) upazama-kaSAyano kSaya thAya. 12) kSINamohasUkSma moha karmano kSaya thAya. 13) saMyogI 8 kevaLI-AtmAnI akhaMDa svarUpa sthiti. deha : sAthe nirvikalpa samAdhi. 14) ayogI kevaLI - AtmA mokSamAM akhaMDa sthiti kare. mizra | 14 guNasthAnaka te Atmaanubhava tathA mithyAtva) 1 ajJAnadazAmAMthI jJAnadazA ane aMte guNasthAna ArohaNa krama kevaLajJAnanI prApti te AtmAnI jJAna tathA vyavahAra [nizcayI vyavahAra guNavRddhinuM beromITara che. AtmA paramAtmApadanI prApti kare tyAre mumukSue jJAnayAtrAmAM kevA guNasthAnakamAMthI pasAra | samyaka darzana, jJAna, cAritrANI mokSamArga che. apramatta saMyatA khAsta saMvata 6- dIkSA dezavirata | 5 avirata samyakatva sAsAdanA mana-AbhA-zIra tatvajJAnanI guphAmAM AtmAnI anubhUti

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thaI, chevaTe mokSanI prApti kare che, teno svAnubhava vItarAgaprabhunA bodhamAM spaSTapaNe jaNAya che. tethI siddhAMtabodhamAM keMdrabiMdu jIvadravya-AtmA che. AtmAnA guNa, paryAya ane paradravyanA guNa paNa jANavA jarUrI che. paradravyane jANavAthI ja AtmAnAM zuddhasvarUpano pUrNa anubhava ane guNa, paryAyanI vizeSatA samajAya che. upadezabodhamAM keMdrabiMdu mithyAtva che. AtmA deha te huM chuM tevuM anAdikALathI mithyAtva mAnyatA dharAve che. vairAga ane upazama bodhanA AdhAre deha ane AtmA eTale jIva ane pudgala be judAM dravya che tevuM jJAna thaI zake che. siddhAMtabodhanA AdhAre, manuSyane samyakatvanI (samakitanI) prApti thAya to aviratI samyakdarzana thavAthI mokSa nizcita thAya che. upazamabodhamAM judA judA phIrakAnI AcaraNa paddhatimAM pheraphAra hovAthI gRhastha tathA sAdhu jIvanamAM saMyamanuM pAlana juduM che, paNa vizALa buddhithI vicAra karIe to vairAga ane upazamanA AdhAre mithyAtva dUra thaI deha ane AtmA judAM dravya che evI zraddhA mAnyatA, draDhatA ane pratyakSa anubhava manuSyane thaI zake evA lakSano ja bodha che. upadezabodha have upadezabodha paNa mArI nama samaja pramANe jaNAvuM chuM. pAMca mahAvrata - pAMca aNuvratA (1) sAdhu mATe pAMca mahAvrata ane gRhastha mATe pAMca aNuvrata che. A vratanuM pAlana karavAthI vinaya, viveka, karUNA, saMtoSa, adhikAra jevA saguNonI prApti sahajatAthI thAya che. pAMca aNuvrata che 1) satya-satyamaya jIvana. 2) ahiMsA-koInI hiMsA na karavI evA saMskAra. 3) aparigrahaH jarUriyAta karatA vadhArenI IcchA na karavI. 4) brahmacarya bahmanA AcaraNamAM zaktino durupayoga na karavo. 5) acaurya: koInI paNa vastu corI nahIM karavI. (2) ATha karma manuSya jIvana daramiyAna cAra ghAtiyA ane cAra aghAtiyA karmanuM AvaraNa mukhyatve hoya che. satpurUSanAM anubhavasiddha vacanomAM mumukSu zraddhA kare, satsaMga, bhaktithI cittamAM tyAga, vairAganI bhAvanA Ave to mohanIyakarma pAtaLAM paDe, aMtarAya dhIre dhIre dUra thAya ane nirmaLa AtmA - 16 tattvajJAnanI guphAmAM AtmAnI anubhUti

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jJAnadazAno anubhava karI zake che. vibhAvadazA ane karmano kSaya thavAthI svabhAvadazA nIce pramANe varNavI che. cAra ghAtiyA karma 1) jJAnAvarNiya 2) darzanAvarNiya 3) mohanIya 4) aMtarAya cAra adhAtiyA karma 5) nAma 6) gotra vibhAva dazA ajJAnatA -mIthyAtva darzanamoha rAgadveSabhAva avarodhaka karma 7) AyuSya 8) vedanIya dehanI avasthA UMca-nIca arUpIdazA agurUlaghubhAva akhaMDadazA sahaja AnaMda (3) aDhAra pApasthAnakaH A pApasthAnakathI jIva dUra thAya tyAre puNyanuM nimitta pragaTa thAya che. A pApa sthAnaka mATe roja AlocanA, pratikramaNa karI pApanAM duHkhothI AtmA mukta thAya tevI bhAvanA karavI. svabhAva dazA anaMtajJAna anaMtadarzana vitarAgatA anaMtalabdhi janma-maraNanA duHkha dehanuM vedana 1) prANAtipAta-hiMsA karavI 2) mRSA-jUThuM bolavuM 3) parigraha-parigraha karavo 4) abrahmacarya-brahmacarya nahIM pALavuM pa) adattAdAna-khoTuM dhana grahaNa karavuM 6) krodha-gusso karavo 7) mAna-mAna mATenI IcchA 8) mAyA-mohamAM racyA rahevuM 9) lobha-lobhavRtti rAkhavI. 10) rAga-moha karavo 11) dveSa-dveSa bhAvanA karavI 12) kalaha-jhaghaDA karAvavA 13) abhyAkhyAna-bIjAne doSita TharAvavA 14) paizuna-bIjAno doSa jovo 15) parivAda-bIjAnuM caritrakhaMDana karavuM 16) ratiarati-pAMca IndriyanA viSayanI carcA karavI 17) mAyA- mRSAbAda - mAyAmAM kapaTa karavuM 18) mithyAdarzana-haMmezA khoTAne sAcuM mAnavuM (4) bAra bhAvanA: 1) anitya-saMsAra vinAzI che 2) azaraNa-dharma sivAya koine zaraNe na javuM 3) saMsAra-asAra che 4) ekatva-potAnA AtmAnuM tattvajJAnanI guphAmAM AtmAnI anubhUti

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astitva sivAya koI nathI 5) anyatva-AtmA sivAya bIjuM kAI mAruM nathI 6) azuci-deha tathA saMsAra azucithI ja bharelo che 7) Azrava-karmanuM AvavuM 8) saMvara-karmanuM rokavuM 9) nirjarA-karmane kSaya karavA 10) lokasvarUpa-lokanuM (brahmAMDa) svarUpa jANavuM 11) bodhidurlabha-nirgatha gurUno bodha maLavo durlabha che 12) dharmadurlabha-sAco dharma pAmavo ati durlabha che. A bAra bhAvanAo mumukSu seve to saMsAra anitya che tethI jJAnasvarUparUpI AtmA azaraNa thaIne azucithI bharelA dehane tathA lokasvarUpane jANI, satyadharmane grahaNa karI, saddagurUnA bodhamAM zraddhA rAkhI avyAbAdha sukhane prApti karI zake. (5) ATha draSTiH A ATha draSTi AtmAnI nirmaLatAnuM beromITara che. chellI draSTimAM parA eTale parAbhakti athavA AtmA-paramAtmAnuM ekarUpa thaI javuM che. 1) maitrI-jema taraNAmAM agni pragaTe. 2) tArA-jema kolasAmAM agni pragaTe. 3) balA-jema lAkaDAmAM agni pragaTe. 4) diptA-jema divo pragaTe. 5) sthirA-jema ratna jhaLake. 6) kAMtA-jema tArAono prakAza jhaLake. 7) prabhA-jema suprabhAta thAya. 8) parA-jema caMdranuM teja zAMti ane zItaLatA Ape, te draSTAMta rUpe che. (6) cha lezyAH kRSNano raMga kALo che, nIlano raMga bhUro che, kapotano raMga bhUkharo che, tejano gulAbI, padamano raMga pILo che, zukalano raMga sapheda che. karmanA AvaraNa pramANe vezyA badalAya che. te AtmAnI avasthAnuM beromiTara che. prAjJAnanI prAmAM AtmAnI anubhUti

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de che. samyakadarzana, AtmajJAnanI prApti deva, gurU, zAstra eTale tIrthaMkaradevanI vANI, zAstrabodha ane sadgurunAM anubhavasiddha vacanonI zraddhAthI, ciMtana karavAthI samakita eTale sama, saMvega, nirvega, AsthA ane anukaMpAnA bhAva sAthe AtmAnI anubhUti thaI zake to mokSa, mukti zakya che. samakitanI prApti thAya to mumukSu sarva pudgala karma (bhAvakarma, dravyakama, nokarma) no kSaya karI, akhaMDa svasvarUpanI sthiti kare che. mati ane zrutajJAnanA AdhAre, dhyAna ane samAdhimAM AtmA saMyamane prApta karI samyaka cAritrane prApta kare che. pudgala dehanI muktithI, AtmA dehAtIta dazAno anubhava kare che. jJAna svabhAvI AtmA anaMtaguNono dhaNI che. mumukSunI vadhatI jJAnadazA guNasthAnakanA AdhAre guNavRddhinuM beromITara che. AtmAnI ajJAnI dazA athavA jJAnadazA te paryAyane AdhAre che. ajJAnIdazAmAM deha te huM chuM. ema mAnIne jIva-janma-jarA-maraNa anaMta bhava karI anaMta duHkha bhogave che. rAga-dveSano kSaya thavAthI, samabhAvamAM je mumukSu. saraLa, madhyastha, vizALa buddhi ane jItendriyapaNuM dharAvato hoya, te maitrI, karUNA, pramoda ane madhyasthabhAva sAthe sagurUnA bodhane AdhAre, vItarAgaprabhuno kRpApAtra ziSya bane che. jJAnIdazAmAM jIva-AtmA potAnA svasvarUpadazAmAM sthiti karI kevaLajJAna prApta karI, mokSa eTale anaMtakALa siddhalokamAM sthiti karI avyAbAdha sukhane bhogave che. nizcayathI samakitanuM lakSa hoya ane vyavahAramAM sagurUnA anubhavasiddha vacanamAM zraddhA hoya, to mumukSu mArgAnusArI thaI zake. A kALamAM sagurU zrImad rAjacaMdra vItarAga prabhuno bodha, saraLa, gujarAtI bhASAmAM amUlya vacano dvArA, mokSamALA, bhAvanAbodha, 6 padano patra, AtmasiddhizAstramAM pragaTa karyo che. tenI bhakti mATe vIsa doharA, yama-niyama jevAM kAvyo ane kSamApanAnuM roja niyamathI raTaNa karavAthI AtmAnI nirmaLatA thAya che. vartamAna samayamAM paNa pratyakSa sadgurUnI prApti bIjA badhA kALanI jema kAkA kA kakadAra rahI nAnA kaDaka kA kA kA ka da ka kara - ja vara karanAra tattvajJAnanI guphAmAM AtmAnI anubhUti

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durlabha che. chatAM mumukSunI yogyatAnA baLe te zakya che. mumukSunA carmacakSune AdhAre prApta karela divyacakSu vaDe sadagurUne oLakhI le che. je sagurU vItarAga prabhu mahAvIrasvAmInA dharmano sAco bodha prApta karIne AtmAnA svasvarUpamAM sthiti kare che, tevA sadgurUnI kRpAthI mArgAnusArI mumukSune samakitanI prApti thAya che. jaina dharmamAM sAmAyikanI kiyA khUbaja mahatvanI che. samaya eTale AtmA ane AtmAno saMyama te anubhUti sudhI laI jAya che. tethI 48minITamAM adhyAtmika pragati sammadarzananuM kAraNa bane che. vItarAgatA ane anaMtavIryalabdhi kSAyikabhAve labdhinI saMprApti che, udayikabhAve nathI, tethI AtmasvabhAva svarUpabhUta che. vacanAmRtamAM zrImada rAjacaMndrajIe lakhelo patrAMka 915 gahana chatAM saraLatAthI samajAvyo che. te nIce pramANe che. OM namaH mumukSuo, dharmapura, caitra vada 6, zukra, 1956 tame lakhelo kAgaLa muMbaI maLyo hato. atra vIsa divasa thayAM sthiti che. kAgaLamAM tame be praznonuM samAdhAna jANavAnI jijJAsA darzAvI hatI te be praznonuM samAdhAna atre saMkSepamAM lakhyuM che. 1. upazamazreNimAM mukhyapaNe 'upazamasamyakatva saMbhave che. 2. cAra ghanaghAtI karmano kSaya thatAM aMtarAya karmanI prakRtino paNa kSaya thAya che, ane tethI dAnAMtarAya, lAbhAMtarAya, vIryaMtarAya, bhogAMtarAya e pAMca prakArano aMtarAya kSaya thaI anaMtadAnalabdhi, anaMtalAbhalabdhi, anaMtavIryalabdhi ane anaMta bhogaupabhogalabdhi saMprApta thAya che. jethI te aMtarAyakarma kSaya thayuM che evA paramapuruSa anaMta dAnAdi ApavAno saMpUrNa samartha che. tathApi pugala dravyarUpe e dAnAdi labdhinI paramapuruSa pravRtti karatA nathI. mukhyapaNe to te labdhinI saMprApti paNa AtmAnI svarUpabhUta che, kemake kSAyikabhAve te saMprApti | tattvajJAnanI guphAmAM AtmAnI anubhUti

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che, udayika bhAve nathI, tethI AtmasvabhAva svarUpabhUta che, ane je anaMta sAmarthya AtmAmAM anAdithI zakti rUpe hatuM te vyakta thaI AtmA nijasvarUpamAM AvI zake che, tarUpa zuddha svaccha bhAve eka svabhAve pariNamAvI zake che; te anaMtadAnalabdhi kahevA yogya che. temaja anaMta AtmasAmarthyanI saMprAptimAM kiMcitmAtra viyoganuM kAraNa rahyuM nathI tethI anaMtalAbhalabdhi kahevA yogya che. vaLI, anaMta AtmasAmarthyanI saMprApti saMpUrNapaNe paramAnaMdasvarUpe anubhavAya che, temAM paNa kiMcitmAtra paNa viyoganuM kAraNa rahyuM nathI, tethI anaMta bhogaupabhogalabdhi kahevA yogya che, tema ja anaMta AtmasAmarthyanI saMprApti saMpUrNapaNe thayA chatAM te sAmarthyanA anubhavathI Atmazakti thAke ke tenuM sAmarthya jhIlI na zake, vahana na karI zake athavA te sAmarthyane koI paNa prakAranA dezakALanI asara thaI kiMcitmAtra paNa nyUnAdhikapaNuM karAve evuM kazuM rahyuM ja nahIM, te svabhAvamAM rahevAnuM saMpUrNa sAmarthya trikALa saMpUrNa baLasahita rahevAnuM che, te anaMtavIryalabdhi kahevA yogya che. kSAyikabhAvanI draSTithI jotA upara kahyA pramANe te labdhino parama puruSane upayoga che. vaLI e pAMca labdhi hetuvizeSathI samajAvA arthe judI pADI che, nahIM to anaMtavIryalabdhimAM paNa te pAMceno samAveza thaI zake che. AtmA saMpUrNa vIryane saMprApta thavAthI e pAMce labdhino upayoga pudgala dravyarUpe kare to tevuM sAmarthya temAM varte che. tathApi kRtakRtya evA paramapuruSamAM saMpUrNa vItarAgasvabhAva hovAthI te upayogano tethI saMbhava nathI; ane upadezAdinA dAnarUpe je te kRtakRtya parama puruSanI pravRtti che te yogAzrita pUrvabaMdhanA udayamAnapaNAthI che, AtmAnA svabhAvanA kiMcit paNa vikRtabhAvathI nathI. e pramANe saMkSepamAM uttara jANazo. nivRttivALo avasara saMprApta karI adhika adhika manana karavAthI vizeSa samAdhAna ane nirjarA saMprApta thaze. saullAsa cittathI jJAnanI anuprekSA karatAM anaMta karmano kSaya thAya che. OM zAMtiH zAMtiH zAMtiH tattvajJAnanI guphAmAM AtmAnI anubhUti

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zrI AtmasiddhizAstrI zrI saubhAganAM upakAra arthe phakta doDha kalAkamAM zrI aMbAlAlabhAInI sAme vI. saM. 1896mAM lakhAyelI AtmasiddhinI muLa gAthA 144 hatI ane jemAM be gAthA saubhAgabhAI mATe lakhAyelI tethI mumukSu mATe 142 gAthAnI AtmasiddhinI racanA thaI.

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ra che ja che zrI guru kRpALudeva zrImad rAjacaMdrakRta zrI AtmasiddhizAstra (bhAvArtha sAthe) (zrImad rAjacaMdrae Atmasiddhi gujarAtImAM varSa saM. 1896mAM lakhelI.) 1 je svarUpa samajyA vinA, pAmyo du:kha anaMta; samajAvyuM te pada namuM, zrI sadguru bhagavaMta. 1. AtmasiddhimAM samyakdarzanano mArga batAvyo che. pahelI ja kaDImAM, AtmajJAnI sarU samajAve che ke, ajJAnI jIva je mithyA mAnyatAmAM anaMtabhavanAM duHkhane sahI rahyo che, tene paNa jJAnadazAnI prApti thaI zake che. 2 vartamAna A kALamAM, mokSamArga bahu lopa; vicAravA AtmArthIne, bhAkhyo atra agopya. 2. vartamAna kALamAM, jJAna prApta karavAno mArga bhUMsAI gayo che, mArga prApta karavAmAM atyaMta AMTI paDI gaI che, tyAre mumukSune saddagurU sAco mArga batAve che. 3 koI kriyAjaDa thaI rahyA, zuSka jJAnamAM koI; mAne mAraga mokSano, karuNA Upaje joI. 4 bAhya kriyAmAM rAcatA. aMtarbheda na kAMIka jJAnamArga niSedhatA, teha kriyAjaDa AI. tattvajJAnanI guphAmAM AtmAnI anubhUti

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5 baMdha mokSa che kalpanA, bhAkhe vANImAMhi; varte mohAvezamAM, zuSkajJAnI te AMhi. 3 thI pa-atyAranA samAjamAM rItarivAjamAM kriyAjaDatA AvI che tathA vidvatAmAM zuSkajJAnIo khoTA mArgane batAve che, tethI ajJAnI jIva upara saddagurUne karUNA Ave che. khoTA mArge cAlanArA jJAnamArgano niSedha kare che ane mokSa ane karmabaMdha vyavasthA te kalpanA che ema kahI ajJAnIne zuSkajJAnIo moha sAgaramAM dhakko mAre che. 6 vairAgyAdi saphaLa to, jo saha AtamajJAna; tema ja AtamajJAnanI, prAptitaNAM nidAna. 7 tyAga virAga na cittamAM, thAya na tene jJAna; aTake tyAga virAgamAM, to bhUle nijabhAna. 6 thI 7-tyAga ane vairAganuM AcaraNa saphaLa thAya to ja AtmajJAna prApta karavA mATeno prayatna saphaLa thaI zake che, kAraNa ke te ja sAco mArga che. samAjamAM kahevAtA tyAgI ane vairAgI manuSya AraMbha parigraha choDatA nathI ane tethI bhavajALamAM phasAI jAya che. 8 jyAM jyAM je je yogya che, tahAM samajavuM te; tyAM tyAM te te Acare, AtmArthI jana eha. 8. saraLa, buddhizALI, madhyasthI jIva, sadgurUnA bodhanA marmane samaje te yogya nirNaya, yogya samaye le che. te mumukSunuM AcaraNa AtmArthI thaI zake che. 9 seve sadguru caraNane, tyAgI daI nijAkSa; pAme te paramArthane, nijapadano le lakSa. 10 AtmajJAna samadarSitA, vicare udayaprayoga; apUrva vANI paramabhuta, sadguru lakSaNa yogya. 11 pratyakSa sadguru sama nahIM, parokSa jina upakAra; evo lakSa thayA vinA, Uge na AtmavicAra. tattvajJAnanI guphAmAM AtmAnI anubhUti

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12 sadgurunA upadeza vaNa, samajAya na jinarUpa; samajyA vaNa upakAra zo? samajyuM jinasvarUpa. 13 AtmAdi astitvanAM, jeha nirUpaka zAstra; pratyakSa sadguru yoga nahiM, tyAM AdhAra supAtra. 14 athavA sadgurue kahyAM, je avagAhana kAja; te te nitya vicAravAM, ka2I matAMtara tyAja. 9 thI 14-tyArabAda sadgurUnAM vacanonuM niSThApUrvaka manana, ciMtana karanAra mumukSunI rUci, AtmAne jANavAnI hoya che. te mumukSu paramArtha mArgane prApta karI AtmAnI zuddha dazAne pAmavAnA lakSa mATenI yogyatAno prayatna kare che. pratyakSa sadgurUnI apUrva vANI athavA tIrthaMkaradevano parokSa upakAra te AtmavicAranuM kAraNa che. paramAtmA athavA sadgurUnA upakAra vagara jina svarUpane samajavuM azakya che. tethI tIrthaMkaradevanAM AgamazAstra, dvAdazAMgI athavA sadgurUe kahelA bodhane samajavAthI nijasvarUpane eTale potAnA AtmAnA zuddhasvarUpane jANI zakAya che. 15 roke jIva svacchaMda to, pAme avazya mokSa; pAmyA ema anaMta che, bhAkhyuM jina nirdoSa. 16 pratyakSa sadguru yogathI, svacchaMda te rokAya; anya upAya karyA thakI, prAye bamaNo thAya. 17 svacchaMda mata Agraha tajI, varte sadgurulakSa; samakita tene bhAkhiyuM, kAraNa gaNI pratyakSa 18 mAnAdika zatru mahA, nijachaMde na marAya; jAtAM sadguru zaraNamAM, alpa prayAse jAya. 15 thI 18-jIve svacchaMda, abhimAna nahIM karavuM, pratyakSa sadgurUno satsaMga abhimAnane roke che. svacchaMdano Agraha na rAkhe to samakita thaI zake. mAna te evo kaSAya che ke, potAnA prayatne nIkaLI na zake paNa sadgurUnA bodhathI kSaNamAM kSaya thaI jAya, jema bAhubalIjIne thayuM hatuM. tattvajJAnanI guphAmAM AtmAnI anubhUti

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19 je sadguru upadezathI, pAmyo kevaLajJAna; guru rahyA chamastha paNa, vinaya kare bhagavAna. 20 evo mArga vinaya taNo, bhAkhyo zrI vItarAga; mULa hetu e mArgano, samaje koI subhAgya. 21 asaddaguru e vinayano, lAbha lahe jo kAMI; mahAmohanIya karmathI, bUDe bhavajaLa mAMhI. 19 thI 21-gurU kevaLajJAnI na paNa hoya, toya ziSyane emanA bodha thakI jJAna thaI zake che. evo bhagavAnano vinaya hoya che. A mArga vinayano che. Ano muLa hetu potAnA AtmAne jANavAno che. jo asaddagurU potAnA svArtha khAtara ziSyane udhe raste caDhAve to te asadgurU anaMta kALa mohajALamAM phasAI jAya. 22 hoya mumukSu jIva te, samaje eha vicAra; hoya matArthI jIva te, avaLo le nirdhAra. 23 hoya matArthI tehane, thAya na AtamalakSa; tehamatArthI lakSaNo, ahIM kahyAM nirpakSa. 22 thI 23-je mumukSu jIva hoya te saraLatAthI A vicArone samaje che ane matArthI eTale svacchaMdI, svArthI hoya tene cokkasa mArganI prApti na thAya. AvA svacchaMdInAM lakSaNo nIce kahuM chuM. matAthI - lakSaNo 24 bAhyatyAga paNa jJAna nahi, te mAne guru satya; athavA nijakuLadharmanA, te gurumAM ja mamatva 25 je jinadeha pramANane, samavasaraNAdi siddhi; varNana samaje jinanuM, rokI rahe nija buddhi. ra6 pratyakSa saguruyogamAM, varte daSTivimukha; asadgurune daDha kare, nija mAnArthe mukhya. tattvajJAnanI guphAmAM AtmAnI anubhUti

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27. devAdi gati bhaMgamAM, je samaje zrutajJAna; mAne nija mamata veSano, Agraha mukti nijAna. 28 lahyuM svarUpa na vRttinuM, rahyuM vrata abhimAna; grahe nahIM paramArthane, levA laukika mAna. 29 athavA nizcaya naya grahe, mAtra zabdanI mAMya; lope sarvyavahArane, sAdhana rahita thAya. 30 jJAnadazA pAme nahIM, sAdhanadazA na kAMI; pAme tenI saMga je, te bUDe bhavamAMhI. 31 e paNa jIva matArthamAM, nijamAnAdi kAja; pAme nahi paramArthane anu-adhikArImAM ja. 32 nahi kaSAya upazAMtatA, nahi aMtara vairAgya; saraLapaNuM ne madhyasthatA, e matArthI durbhAgya; 33 lakSaNa kahyAM matArthInAM, matArtha jAvA kAja; have kahuM AtmArthInA, Atma-artha sukhasAda. 23 thI 33-matArthI bAhyatyAga kare, potAnA kuLadharmamAM aMdhazraddhA kare, bhagavAna sarvoparI mAne paNa bhagavAnanA daihika svarUpamAM ja aMjAI jAya, haMmezAM asadgurUne potAnuM mAna poSavA mAne, aMdhazraddhAmAM Dubelo hoya, laukika mAna mATe sarva kriyA kare, phakta vidvatA hoya paNa samajaNamAM mIMDuM hoya, kare paNa nizcayathI AtmasvarUpa jANavAno purUSArtha na hoya, tethI kaSAyanI upazAMtatA na hoya ane sa2LapaNuM ane madhyasthatA na hovAthI matArthI badalAto nathI. have huM tane AtmArthInA lakSaNo kahuM chuM. vyavahAra na AtmArthI-lakSaNa 34 AtmajJAna tyAM munipaNuM, te sAcA guru hoya; bAkI kuLaguru kalpanA, AtmArthA nahi joya. 35 pratyakSa sadguruprAptino, gaNe parama upakAra; traNe yoga ekatvathI, varte AjJAdhAra tattvajJAnanI guphAmAM AtmAnI anubhUti

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36 eka hoya traNa kALamAM, paramArathano paMtha; prere te paramArthane, te vyavahAra samaMta. 37 ema vicArI aMtare, zodhe sadguru yoga; kAma eka AtmArthanuM, bIjo nahi mana roga. 38 kaSAyanI upazAMtatA, mUtra mokSa-abhilASa; bhave kheda, prANIdayA, tyAM AtmArtha nivAsa. 39 dazA na evI jyAM sudhI, jIva lahe nahi joga; mokSamArga pAme nahIM, maTe na aMtara roga. 40 Ave jyAM evI dazA, sadgurubodha suhAya; te bodha suvicAraNA, tyAM pragaTe sukhadAya. 41 jyAM pragaTe suvicAraNA, tyAM pragaTe nija jJAna; je jJAne kSaya moha thaI, pAme nirvANa. 42 Upaje te suvicAraNA, mokSamArga samajAya; guruziSya saMvAdathI, bhAkhuM parSada AMhI. Sauda nAmakathana 43 "AtmA' che, te nitya che', "che kartA nijakarma'; che bhokattA' vaLI "mokSa che' "mokSa upAya sudharma.' 44 SasthAnaka saMkSepamAM, padarzana paNa teha; samajAvA paramArthane, kahyAM jJAnIe eha. 34 thI 44-sAcA gurU te AtmajJAnI hoya che. kuLagurU AtmajJAnI ja hoya evuM zakya nathI. tethI jyAre sadgurUnI pratyakSa prApti athavA emanAM vacanonI prApti thAya to mumukSu mana, vacana ane kAyAmAM zraddhAnAM bIja sAthe AcaraNa kare che. traNe kALa zraddhAmAM bhakti, satsaMga karavAthI ziSyanA kaSAya zAMta thAya che, mokSa sivAya koI abhilASA rahetI nathI ane dareka prANI pratye anukaMpA, dayAnI lAgaNI thAya che. tattvajJAnanI guphAmAM AtmAnI anubhUti

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AvI anukaMpA Ave tyAre, sagurUnA bodhanI asara thaI zake, ane te bodha AtmajJAna pAmavAmAM sahAyabhUta thAya che. ziSyane dhIre dhIre atyaMta draDha nizcaya thAya che ke, Aja mokSano mArga che ane mArAM sarva karma kSaya thaI, AtmajJAnanI prApti nakkI thaI zake che. AtmAnA svarUpa ane jJAna dazA pAmavA SaTa pada gurUe kahyAM che. AtmA che, AtmA nitya che, AtmA kartA che, AtmA bhokatA che, AtmAno mokSa che ane mokSa mATeno upAya che. have gurU ziSyanA saMvAdathI SaTa padanI samajaNa maLe che. 1) zaMkA - ziSya uvAca 4pa nathI dRSTimAM Avato, nathI jaNAtuM rUpa bIjo paNa anubhava nahIM, tethI na jIvasvarUpa 46 athavA deha ja AtmA, athavA iMdriya prANa; mithyA judo mAnavo, nahIM juduM eMdhANa. 47 vaLI jo AtmA hoya to, jaNAya te nahi kema? jaNAya jo te hoya to, ghaTa paTa Adi jema. 48 mATe che nahi AtmA, mithyA mokSa upAya; e aMtara zaMkA taNo, samajAvo sadupAya. 45 thI 48-pahelI zaMkAmAM ziSya kahe che ke, AtmAnuM rUpa jaNAtuM nathI, deha ane AtmA eka ja che. AtmA jaNAto nathI mATe AtmAnuM astitva ja nathI. 1) samAdhAna-saguru uvAca 49 bhAsyo dehAdhyAsathI AtmA deha samAna; paNa te baMne bhinna che, pragaTa lakSaNe bhAna. 50 bhAsyo dehAdhyAsathI, AtmA deha samAna; paNa te banne bhinna che, jema asi ne myAna. 51 je draSTA che dRSTino, je jANe che rUpa; abAdhya anubhava je rahe, te che jIvasvarUpa. tattvajJAnanI guphAmAM AtmAnI anubhUti 9

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para che iMdriya pratyekane, nija nija viSayanuM jJAna; pAMca IdriyanA viSayanuM, paNa AtmAne bhAna. pa3 deha na jANe tehane, jANe na IdrI, prANa; AtmAnI sattA vaDe, teha pravarte jANa. 54 sarva avasthAne viSe, nyAro sadA jaNAya; pragaTarUpa caitanyamaya, e eMdhANa sadAya. papa ghaTa paTa Adi jANa tuM, tethI tene mA ; jANanAra te mAna nahi, kahIe kevuM jJAna? pa6 parama buddhi kRza dehamAM, sthULa deha mati alpa; deha hoya jo AtmA, ghaTe na Ama vikalpa. pa7 jaDa cetanano bhinna che, kevaLa pragaTa svabhAva; ekalapaNuM pAme nahIM, traNe kALa drayabhAva. 58 AtmAnI zaMkA kare, AtmA pote Apa; zaMkAno karanAra te, acaraja eka amApa. 49 thI 18-pahelI zaMkAnuM samAdhAna-AtmAnA lakSaNa jANavAthI tenuM bhAna thaze. myAnamAM rahelI talavAranuM astitva juduM che tema dehamAM AtmA pragaTa che, je anubhavathI jaNAya che. pAMca IdriyonuM jJAna AtmAne che tethI AtmAnI sattAthI dehanI kriyA thAya che. janma tathA maraNa AtmAnA pragaTapaNAno anubhava karAve che. miththA dazAmAM ziSya pudgala dehane mAne che ane je cetana dehane jANe che, tene tuM mAnato nathI. deha jo AtmA hota to jADA-pAtaLA mANasanI sattA vadhAreochI hoI zake. jaDa ane cetanano svabhAva bhinna che tethI ziSya tArAmAM rahelA AtmAnI zaMkA nahI kara. 2) zaMkA - ziSya uvAca 59 AtmAnA astitvanA, Ape kahyA prakAra; saMbhava teno thAya che, aMtara karyo vicAra. tattvajJAnanI guphAmAM AtmAnI anubhUti

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60 bIjI zaMkA thAya tyAM, AtmA nahi avinAza; dehayogathI Upaje, dehaviyoge nAza. 61 athavA vastu kSaNika che, kSaNe kSaNe palaTAya; e anubhavathI paNa nahIM, AtmA nitya jaNAya. 59 thI 61-ziSyane bIjI zaMkA thAya che ke dehamAM AtmA hoI zake paNa te avinAzI kema che? deha hoya tethI eTale AtmAnI upasthiti che ane dehanI sAthe AtmAno paNa nAza thAya che. athavA AtmAnI paryAya kSaNika hovAthI AtmA nitya jaNAto nathI. - 2) samAdhAna - ziSya uvAca 62 deha mAtra saMyoga che, vaLI jaDa rUpI dRSya; cetananA utpatti laya, konA anubhava vazya? 63 jenA anubhava vazya e, utpanna layanuM jJAna; te tethI judA vinA, thAya na keme bhAna. 64 je saMyogo dekhiye, te te anubhava dazya; Upaje nahi saMyogathI, AtmA nitya pratyakSa. 65 jaDathI cetana Upaje, cetanathI jaDa thAya; evo anubhava koIne, kyAre kadI na thAya. 66 koI saMyogothI nahi, jenI utpatti thAya; nAza na teno koImAM, tethI nitya sadAya. 67 krodhAdi taratamyatA, sarpAdikanI mAMya; pUrvajanma-saMskAra te, jIva nityatA tyAMya. 68 AtmA dravye nitya che, paryAye palaTAya; bALAdi vaya traNyanuM, jJAna ekane thAya. 69 athavA jJAna kSaNikanuM, je jANI vadanAra; vadanAro te kSaNika nahi, kara anubhava nirdhAra. tattvajJAnanI guphAmAM AtmAnI anubhUti

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70 kyAre koI vastuno, kevaLa hoya nava nAza; cetana pAme nAza to, kemAM bhaLe tapAsa. 62 thI 70-bIjI zaMkAnuM samAdhAna-deha mAtra janma-maraNano saMyoga che. AtmAno guNa jJAna svabhAva che. pudgala karmano kSaya thavAthI AtmA zuddha svarUpamAM jJAnadazAno anubhava karI zake che. tethI AtmAnI ajJAna dazA te paryAyanuM kAraNa che ane AtmAno koI kALe nAza nathI. ane cetana nAza pAme to kemAM bhaLI zake? 3) zaMkA - ziSya uvAca 71 kartA jIva na karmano, karma ja kartA karma; athavA sahaja svabhAva kAM, karma jIvano dharma, 72 AtmA sadA asaMga ne, kare prakRti baMdha; athavA Izvara preraNA, tethI jIva abaMdha. 73 mATe mokSa upAyano, koI na hetu jaNAya; karmataNuM kartApaNuM, kAM nahi, kAM nahi jANa. 71 thI 73-trIjI zaMkA-karma pudgala paramANuM che, AtmA teno kartA nathI tethI dehanAM janma-maraNa te IzvaranI preraNAthI thAya che ane karma kSaya thaI zake che evI mAnyatA khoTI che. 3) samAdhAna-sadgurU uvAca 74 hoya na cetana preraNA, koNa grahe to karma? jaDasvabhAva nahi preraNA, juo vicArI dharma. 75 jo cetana karatuM nathI, nathI thatAM to karma; tethI sahaja svabhAva nahi, temaja nahi jIvadharma. 76 kevaLa hota asaMga jo, bhAsata tane na kema? asaMga che paramArthathI, paNa nijabhAne tema tattvajJAnanI guphAmAM AtmAnI anubhUti

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77 kartA Izvara koI nahi, Izvara zuddha svabhAva; athavA pre2ka te gaNye, Izvara doSaprabhAva. 78 cetana jo nija bhAnamAM, kartA Apa svabhAva; varte nahi nija bhAnamAM, kartA-karma-prabhAva. 74 thI 78-trIjI zaMkAnuM samAdhAna-ziSya vicA2 ka2ze to jaNAze ke, cetanAnI preraNAthI ja tenA kaSAya bhAvane kAraNe ja pudgala karma grahaNa thAya che. zAMta cetana karma karatuM nathI tethI sahaja svabhAva je jIvano dharma che te jaNAya che. asaMgatA eTale dehathI AtmAnuM asaMgapaNuM paramArthathI jaNAya che. AtmA potAnA karmane AdhAre janma-jarA-maraNanI dazA bhogave che temAM Izvarane doSa ApavAnI jarUra nathI. cetana jyAre svasvarUpamAM hoya tyAre svabhAvamAM 2he te kartA karmanI vyavasthA che ane ajJAnIdazAmAM teNe karelAM karma bhogavavAM ja paDe che. 4) zaMkA - ziSya uvAca 79 jIva karma kartA kaho, paNa bhoktA nahi soya; zuM samaje jaDa karma ke, phaLa pariNAmI hoya? 80 phaLadAtA Izvara gaNe, bhoktApaNuM saMdhAya; ema kahyu IzvarataNuM, izvarapaNuM ja jAya. 81 Izvara siddha thayA vinA, jagata niyama nahi hoya; pachI zubhAraMbha karmanAM, bhogasthAna nahi hoya. 79 thI 81-cothI zaMkA AtmA bhokatA che. jIva karmano kartA thaI zake paNa karelAM karmanuM phaLa bhogavavuM paDe te samajAtuM nathI. jo Izvara AtmAe karelAM karmanA phaLanA dAtA bane, to sarvoparI Izvara vItarAgI na rahe ane doSane pAtra Thare. zubha-azubha bhAva bhogavavAnuM sthAna jarUrI che. 4) samAdhAna - uvAca S 82 bhAvakarma nija kalpanA, mATe cetanarUpa; jIvavIryanI sphuraNA, grahaNa kare jaDadhUpa. tattvajJAnanI guphAmAM AtmAnI anubhUti

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83 jhera sudhA samaje nahIM, jIva khAya phaLa thAya; ema zubhAzubha karmanuM, bhokatApaNuM jaNAya. 84 eka rAMka ne eka nRpa, e Adi je bheda; kAraNa vinA na kArya te, te ja zubhAzubha vaidya. 85 phaLadAtA IzvarataNI, emAM nathI jarUra; karma svabhAve pariNAme, thAya bhogathI dUra. 86 te to bhogya vizeSanA, sthAnaka dravya svabhAva; gahana vAta che ziSya A, kahI saMkSepa sAva. 82 thI 86-cothI zaMkA AtmA bhokatA che tenuM samAdhAna-AtmAe karelAM karmane AdhAre, zubha-azubha bhAvano kartA bane che, jema amRta athavA jheranI asara jANatA-ajANatA thAya che tema karelAM karmane bhogavavAM ja paDe che, tenA dAkhalA rUpe eka rAjA ane eka bhikhArInuM udAharaNa che, te pUrva janmanA karmano ja bhogavaTo che. tethI sarvoparI vitarAgI paramAtmA kartA karma vyavasthAnA sAkSI che ane ajJAnI AtmA sarva karmane bhogavI, muktine pAmI zake che. 5) zaMkA-ziSya uvAca 87 kartA bhoktA jIva ho, paNa teno nahi mokSa; vItyo kALa anaMta paNa, vartamAna che doSa 88 zubha kare phaLa bhogave, devAdi gati mAMya; azubha kare narakAdi phaLa, karma rahita na kyAMya. 87 thI 88-pAMcamI zaMkA mokSa che. ziSya kahe che ke kartA-bhokatA paNa hoI zake paNa emAMthI mukti na maLe. jIva anaMtakALathI zubha bhAvamAM devaloka ane azubha bhAvamAM naraka bhogave che tethI mokSanI prApti na thaI zake. pa) samAdhAna - sadgara uvAca 89 jema zubhAzubha karmapada, jANyAM saphaLa pramANa; tema nivRtti saphaLatA, mATe mokSa sujANa. tattvajJAnanI guphAmAM AtmAnI anubhUti

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90 vItyo kALa anaMta te, karma zubhAzubha bhAva; te zubhAzubha chedatAM, Upaje mokSa svabhAva. 91 dehAdika saMyogano, AtyaMtika viyoga; siddha mokSa zAzvata pade, nija anaMta sukhabhoga 89 thI 91-pAMcamI zaMkA mokSa che. tenuM samAdhAna. zubha-azubha bhAvamAM kartApaNuM hoya paNa tenI nivRttino saMbhava che. anaMta kALa vItyA pachI paNa, sarva karmano kSaya thaI zake che. dehathI AtmA asaMgatA prApta karI zake, evo AtmajJAnIno anubhava che. tethI mokSa prApti ane avyAbAdha sukhano anubhava siddha dazAmAM thAya che. 6) zaMkA- ziSya uvAca 92 hoya kadApi mokSapada, nahi avarodha upAya; karmo kALa anaMtanAM, zAthI chedyAM jAya? 93 athavA mata darzana ghaNAM, kahe upAya aneka, temA mata sAco kayo, bane na eka viveka. 94 kaI jAtimAM mokSa che, kayA veSamAM mokSa? eno nizcaya nA bane, ghaNA bheda e doSa. 95 tethI ema jaNAya che, maLe na mokSa upAya; jIvAdi jANyA taNo, zo upakAra ja thAya? 96 pAMce uttarathI thayuM, samAdhAna savaMga; samajuM mokSa upAya to, udaya udaya sadbhAgya 92 thI 96-chaThThI zaMkA mokSano upAya che. anaMta kALanAM karmo kaI rIte kSaya thaI zake? evI ziSya zaMkA kare che. ziSya kahe che ke mokSa mATenA judA judA mata che ane kyA dharmathI ane kayA veSamAM mokSa thAya enI paNa zaMkA che to mokSa eTale siddhadazA hoya to, tene prApta karavAno mArga batAvavAno upakAra karo jethI amArA bhAgyano udaya thAya. tattvajJAnanI guphAmAM AtmAnI anubhUti

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97 6) samAdhAna - sadguru uvAca pAMce uttaranI thaI, AtmA viSe pratIta; thAze mokSapAyanI, sahaja pratIta e rIta. 98 karmabhAva ajJAna che, mokSabhAva nijavAsa; aMdhakAra ajJAna sama, nAze jJAnaprakAza. --) je je kAraNa baMdhanAM, teha baMdhano paMtha; te kAraNa chedaka dazA, mokSapaMtha bhavaaMta. 100 rAga, dveSa, ajJAna e mukhya karmanI graMtha; thAya nivRtti jehathI, te ja mokSano paMtha. 101 AtmA sat, caitanyamaya, sarvabhAva rahita; jethI kevaLa pAmiye, mokSapaMtha te rIta. 102 karma anaMta prakAranAM, temAM mukhya ATha; temAM mukhya mohanIya, haNAya te kahuM pATha. 103 karma mohanIya bheda be, darzana cAritra nAma; haNe bodha vItarAgatA, acUka upAya Ama. 104 karmabaMdha krodhAdithI haNe kSamAdika teha; pratyakSa anubhava sarvane, emAM zo saMdeha? 105 choDI mata darzana taNo, Agraha hoya vikalpa; kahyo mArga A sAdhaze, janma tehanA alpa. 106 SapadanA SaTkazna teM, pUchyA karI vicAra te padanI sarvAMgatA, mokSamArga nirdhAra. 107 jAti, veSano bheda nahi, kahyo mArga jo hoya; sAdhe te mukti lahe, emAM bheda na hoya. 108 kaSAyanI upazAMtatA, mAtra mokSa abhilASa; bhave bheda, aMtaradayA, te kahIe jijJAsa. tattvajJAnanI guphAmAM AtmAnI anubhUti

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109 te jijJAsu jIvane, thAya sadguru bodha; to pAme samakitane, varte aMtarazodha. 97 thI 109-chaThThI zaMkA mokSanA upAyanuM samAdhAna-gurU kahe che ke pAMce zaMkAnuM samAdhAna thayuM che to chaThThInuM paNa thaI jaze. mithyA bhAvamAM karelA karmano kSaya karavAthI mokSanI yogyatA prApta thAya che. karma baMdha thAya ane tenI nivRtti mokSano mArga che. mohanIya karmano kSaya karavo, sauthI kaThaNa che, je gurUnA bodha ane vairAga bhAvanAthI kSaya thAya che. krodhabhAva to kSamA ApavAthI upazama thAya che. manuSyane mokSa mArganI prApti mATe koI eka jAti ke veSano saMbaMdha nathI, kAraNa ke A badhuM dehanI paryAya dRSTithI che. muktino mArga pudgala karmanA kSaya thavAthI, ane sadgurUnI kRpA dRSTithI AtmAne jaNAze. janma-maraNanA pherA chUTI jaze, tethI jIjJAsu jIva, AtmAnI ajJAnadazA upara kheda karI, aMtaranI dayAnA kAraNe, sadgurUnA bodhathI samakitanI prApti kare che. 110 mata darzana AgrahatajI, varte sadgurulakSa; lahe zuddha samakita te jemAM bheda na pakSa. 111 varte nija svabhAvano, anubhava lakSa pratIta; vRtti vahe nija bhAvamAM, paramArthe samakita. 112 vardhamAna samakita thaI, TALe mithyAbhyAsa; udaya thAya cAritrano, vItarAgapara vAsa. 113 kevaLa nijasvabhAvanuM, akhaMDa varte jJAna; kahIe kevaLajJAna te, deha chatAM nirvANa 114 koTi varSanuM svapna paNa, jAgrata thatAM samAya; tema vibhAva anAdino, jJAna thatAM dUra thAya. 115 chUTe dehAbhyAsa to, nahi kartA tuM karma; nahi bhoktA tuM tehano, e ja dharmano marma. 116 e ja dharmathI mokSa che, tuM cho mokSasvarUpa; anaMta darzana jJAna tuM, avyAbAdha svarUpa. tattvajJAnanI guphAmAM AtmAnI anubhUti

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117 zuddha buddha caitanyaghana, svayaMjyoti sukhadhAma; bIjuM kahIe keTaluM? kara vicAra to pAma. 118 nizcaya sarve jJAnIno, AvI atra samAya; dharI maunatA ema kahI, sahaja samAdhi mAMya. 110thI 118-samakitanI prApti pachI to AtmAnA anubhavano lakSa hoya che. mithyAtvano kSaya thAya che. yathArtha cAritra pragaTa thAya che. nIcasvabhAvamAM nirvikalpa dazAmAM AtmAne kevaLajJAna thAya che. kartA-karmapaNuM chUTI jAya che. AtmAnI svarUpasthitino anubhava thAya che. AtmAnuM zuddha, buddha, caitanyaghana, svayaMjyoti svarUpe pragaTa thAya che. chae zaMkAnuM samAdhAna vicAra karavAthI thAya che ema sadgurU nizcayathI kahe che ane samAdhi grahaNa kare che. ziSya-bodhabIjaprAtikathana 119 sadgurunA upadezathI, AvyuM apUrva bhAna; nijapada nijamAMhI lahyuM, dUra thayuM ajJAna. 120 bhAsyuM nijasvarUpa te, zuddha cetanArUpa; ajara, amara, avinAzI ne, dehAtIta svarUpa. 121 kartA, bhoktA, karmano, vibhAva varte jyAMya; vRtti vahI nidabhAvamAM, thayo artA tyAMya. 122 athavA nijapariNAma je, zuddha cetanArUpa; kartA bhoktA tehano, nirvikalpa svarUpa. 123 mokSa kahyo nijazuddhatA, te pAme te paMtha; samajAvyo saMkSepamAM, sakaLa mArga nirmantha. 119 thI 123-ziSya kahe che ke sadgurUnA bodhathI, apUrva jJAnamAM, nijapada eTale Atma svarUpanI prApti thaI, jeno huM anubhava karI rahyo chuM. AtmAnuM ajJAna dUra thaI, kartA-bhokatApaNuM chUTI gayuM ane nirvikalpadazA pragaTa thaI ane nircathI mArganI zarUAta thaI. karI ? : ahI kalika karo tattvajJAnanI guphAmAM AtmAnI anubhUti

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124 aho! aho! zrI sadguru, karuNAsiMdhu apAra; A pAmara para prabhu karyo, aho! aho! upakAra. 125 zuM prabhucaraNa kane dharuM, AtmAthI sau hIna; te to prabhue Apiyo, vartu caraNAdhIna 126 A dehAdi AjathI, varto prabhu AdhIna; dAsa, dAsa, huM dAsa chuM, teha prabhuno dIna. 127 SaT sthAnaka samajAvIne, bhinna batAvyo Apa; myAna thakI taravAravat, e upakAra amApa. 124 thI 127-ziSya sadgurU pratye atyaMta upakAranI lAgaNI pragaTa kare che. SaTapada samajAvIne, myAnamAM jema talavAra judI che tema dehathI bhinna zuddha AtmA che, tevuM jJAna karAvavA, ziSya prabhunuM zaraNuM svIkAre che. upasaMhAra 128 darzana SaTe samAya che, A SaT sthAnaka mAMhI; vicAratAM vistArathI, saMsaya rahe na kAMI. 129 AtmatkrAMtisama roga nahi, sadguru vaidaya sujANa; guruAjJAsama pathya nahi, auSadha vicAra dhyAna 130 jo iccho paramArthI to, karo satya puruSArtha; bhavasthiti Adi nAma laI, chedo nahi AtmArtha 131 nizcayavANI sAMbhaLI, sAdhana tajavA no'ya; nizcaya rAkhI lakSamAM, sAdhana karavAM soya. 132 naya nizcaya ekAMtathI, AmAM nathI kahela; ekAMte vyavahAra nahi, banne sAtha rahela. 133 gacchamatanI je kalpanA, te nahi sarvyavahAra; bhAna nahI nijarUpanuM, te nizcaya nahi sAra. tattvajJAnanI guphAmAM AtmAnI anubhUti

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134 AgaLa jJAnI thaI gayA, vartamAnamAM hoya; thAze kALa bhaviSyamAM. mArgabheda nahi hoya. 135 sarva jIva che siddha sama, je samaje te thAya; sadguru AjJA jinadazA, nimitta kAraNa mAMya 128 thI 13pa-upasaMhAra-ziSyane khAtrI thAya che ke SaTadarzanamAM, mokSanuM lakSa prApta thaI zake che. sadgurU vaidya che, jenI davAthI, bhavobhavanI bimArI dUra thaI zake che. sAcI lagana hoya to puruSArtha karo, mAruM zuM thaze? evI zaMkA nahIM karo. nizcaya ane vyavahAranuM samatulana jIvanamAM jarUrI che, ekAMtathI jJAna prApti thatI nathI. asallurUnA bodhathI ziSya kumArge caDI jAya che. sarvakALamAM AtmajJAnInA mArgamAM koI bheda na hoI zake. tethI je jIva sadgurUnI AjJAmAM rahe tene jInadazA pragaTa thaI zake che. 136 upAdAnanuM nAma laI, e je taje nimitta; pAme nahi siddhatvane, rahe bhrAMtimAM sthita. 137 mukhathI jJAna kaze, ane aMtara chUTyo na moha; te pAmara prANI kare, mAtra jJAnIno droha,. 136 thI 137-ziSyane puruSArtha sAthe nimittanI prApti thAya evI dhIraja rAkhavI jarUrI che. tyArabAda riddhi-siddhi pragaTe tyAre jJAna thaI gayuM che evo bhrama ziSya nahIM karavo, jethI jJAnInA mArgamAM hovA chatAM, mohajALano zikAra banI jJAnInA vicArono vidrohI banI jAya. 138 dayA zAMti, samatA, kSamA, satya, tyAga, vairAgya; hoya mumukSu ghaTa viSe, eka sadAya sujAgya. 139 mohabhAva kSaya hoya jyAM, athavA hoya prazAMta; te kahIe jJAnadazA, bAkI kahIe bhrAMta. 140 sakaLa jagata te ehavat, athavA svapna samAna; te kahIe jJAnIdazA, bAkI vAcAjJAna. tattvajJAnanI guphAmAM AtmAnI anubhUti

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141 sthAnaka pAMca vicArIne, cha varte jeha; pAme sthAnaka pAMcamuM, emAM nahi saMdeha. 142 deha chatAM jenI dazA, varte dehAtIta; te jJAnInAM caraNamAM, ho vaMdana agaNIta. 138 thI 142-dayA, zAMti, samatA, kSamA, satya, tyAga, vairAga e lakSaNo mumukSumAM Ave che. mohabhAva upazAMta thAya ane jagatanI lIlA mAyA svarUpe jaNAya che. tethI chaThThA guNa sthAnaka eTale mokSanA upAya mATe puruSArtha karatA saphaLatA maLe che ane tethI sarU kahe che ke jenI dazA dehAtIta varte che ane zuddha Atma svarUpamAM sthita che ene sagurU paNa vaMdana kare che. (zrI naDiyAda, Aso vada 1, gurUvAra, vi. saM. 1952) (aMgrejI varSa 1896) tattvajJAnanI guphAmAM AtmAnI anubhUti

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mokSanAM pravAsa mATe samakitanI "kaTa' - 2 0 AtmA che. 2 AtmA avinAzI che. 3 AtmA kriyA saMpanna che. 4 AtmA karmano kartA-bhoktA che. janma-maraNathI mukti che. sahaja AtmasvarUpa paramagurU. jIva-dravyano vicAra 8 pudgala dravyano vicAra 9 dharmanuM astitva (gati) che. 10 adharmanuM astitva-sthiti che. 11 AkAzamAM loka-Alokano vistAra. 12 kALa aupacArika dravya che. 13 satyanuM AcAraNa. 14 satno anubhava 15 hiMsA koInI nahIM karavI. 16 AtmAe ahiMsaka banavuM. 17 parigraha zuM che? 18 AraMbha zuM che? 19 vairAgabhAvane samajavo. 20 upazamano bhAva samajavo. 21 kAma-vAsanA nahIM karavI. 22 bahmanuM AcaraNa karavuM. 23 corI nahIM karavI. 24 vinaya ane vivekanuM AcaraNa karavuM. 25 ajJAnI-jJAnIno taphAvata. 26 ajJAnI kone kahevAya. 27 jJAnAvaraNIya karma zuM che? 28 darzana eTale zuM? 29 darzanAvaraNIya karma zuM che? 3) samyakdarzananI pAtratA. 31 moha ane mAyA konAM che? 32 mohanIya karma eTale zuM? 33 aMtarAya kono thAya? 34 aMtarAya kema dUra karavo? 35 puNya eTale zuM? 36 pApa eTale zuM? 37 puNya vadhArI pApa ghaTADavuM. 38 karmano Azrava karavo. tattvajJAnanI guphAmAM AtmAnI anubhUti

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39 karmano saMvara karavo. 40 karmanI nirjarA te kevI sthiti che? 41 jIvano baMdha kema paDe? 43 satya nahiM bolavAnuM pApa. 45 abrahmacarya zaktinuM hanana che. 47 krodhane jANavo. 42 hiMsAnuM pApa. 44 parigraha pApano ghaDo che. 46 khoTuM dAna nahIM levuM. 48 krodhathI chUTakAro karavo-zAMta banavuM 50 abhimAnanuM pariNAma. saddagurUnA zaraNamAM svachaMda kSaya thAya. 54 vizALa buddhino upayoga 49 kSamA ApatA zIkhavuM. pa1 nama banavuM. pa3 saraLa banavuM. karavo. pa5 madhyasthatA ane sthiratA zuM che? pa6 jItendriyapaNuM jarUrI che. pa7 lobha kema nahIM karavo. 58 saMtoSI kone kahevAya. pa9 rAga ane vairAgano taphAvata 60 dveSa nahIM karavo. 61 koInA gharamAM kalaha na karavo. 62 cugalI, cADI nahIM karavI. 63 phakta Idriya mATe AnaMda nahIM levo. 64 mAyA karI phasavavA nahIM. 65 mithyAtva zuM che? 66 saMsAra anitya che. 67 zaraNuM phakta saddagurUnuM levuM. 68 saMsAramAM ekalo chuM, anya mAruM nathI. 69 jaina bhUgoLano vicAra. 7) dharma ane sadgurU durlabha che. 71 satsaMganuM mahattva. 72 muktinI rUci vadhAravI joie. 73 sadgurUnA mArgane samajavo. 74 puNyane dharma mATe vAparavuM. 75 nizcayamAM aDaga rahevuM. 76 dharmakathA sAMbhaLavI ane saMbhaLAvavI. 77 AtmAnA guNano abhyAsa. 78 pudgalanA guNano abhyAsa. 79 AtmA ane pudgalano taphAvata. 80 utpAta, vyaya ane dhruva samajavA. 81 adhiSThAnano artha ane abhyAsa. 82 saddagurUnA upadeza pramANe AcaraNa. tattvajJAnanI guphAmAM AtmAnI anubhUti

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83 saMyamanI agatyatA samajavI. 85 saddagurUnI bhakti karavI. 87 lazyAno abhyAsa karavo. 89 bhedajJAna eTale zuM? 91 dehAtIta dazA zuM che? 93 samAdhi eTale zuM? 84 karmanI sUkSmatA jANavI. 86 sAdhanAmAM sAmAyika ane pratikramaNa karavuM. 88 zukala leNyA zuM che? 90 anubhava jJAna eTale zuM? 92 svapna dazA zuM che? 94 samAdhi ane dehano saMbaMdha samajavo 96 samAdhimaraNa zuM che? 98 nizcaya ane vyavahAra zuM che? 1OO gRhasthano vyavahAra kevo joie? 102 samakitanI prApti zuM che? 104 saMveganuM AcaraNa. 106 sadgurU mATe aDaga prema zuM che? 108 avyAbAdha sukhano anubhava. 95 samAdhi ane dhyAnamAM taphAvata. 97 dhyAna kevI rIte karavuM? 99 nizcaya kevo karavo? 101 gRhasthane samakita thAya? 103 samatA kevI rAkhavI? 105 nirveganuM AcaraNa. 107 sarva brahmamaya che. | tattvajJAnanI guphAmAM AtmAnI anubhUti

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Philosophy and Realisation Suresh Shah WESTERN & INDIAN PHILOSOPHY Principles of Jainism Atmasiddhi Shashtra (Translation)

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NAVKAR MANTRA Namo Arihantanam Namo Siddhanam Namo Ayariyanam Namo Uvjhayanam Namo Loye Savva Saahunam Aiso Panch Namahkkaro Savva Paav Panasano Manglanancha Savvesim Padhman Havei Mangalam * Bow down to Guru (Supreme soul) who has attended supreme knowledge of kevalgyan. * Bow down to God (Supreme power) who has attended enlightened stage of liberation. Bow down to Head Priest teaching the whole community, the preaching of Tirthankar. Bow down to Head Priest teaching their disciples. Bow down to all the Priests. Bow down to all above five supreme spiritual Masters I pray to God to destroy all my sins. Amongst all that is auspicious. This Navkar Mantra is the foremost.

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PREFACE I had prepared notes on Indian and Western philosophy during the lectures arranged by the Mumbai University. The brief information in the book covers basic knowledge of Western and Indian philosophy. Western Philosophy is based on wisdom supported by logical arguments. Philosophy in Christianity and Islam is based on Bible and Koran, being different then the Indian Philosophy. Indian philosophy is based on knowledge of truth with logical arguments and faith, supported by preaching of enlightened Sadguru. The enlightened Sadguru understands the essence of preaching from lord Mahavir swami and Jain principles. If the disciple follows the path laid by enlightened Sadguru on the basis of the preaching & jain principles of Lord Mahavirswami then disciple can experience soul in pure form with endless Joy. Mahatma Gandhiji was impressed by spiritual views of Sadguru Krupaludev Shrimad Rajchandra. I have done study on his Vachnamrut and Atmasiddhi Shashtra. Therefore I took opportunity to translate Atmasiddhi in English. I hope my effort to translate Aatmasidhi in English will give right understanding of the thoughts expressed by Sadguru Shrimad Rajchandra. If the reader is hurt by my views and if it is not according to Shashtra, then I request you to please pardon me. Suresh shah 17 April 2019 Mumbai.

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ACKNOWLEDGEMENT My parents always gave me freedom to accept the truth and gave me courage to obey Sadguru's teachings in order to reach my goal. I am deeply honored by shri Nitinbhai Sonawala and Dr. Sejalben Shah who are associated with Shri Mumbai Jain Yuvak Sangh to encourage me for my work and publishing the book. The day, I started following philosophy of Sadguru Krupaludev Shrimad Rajchandra, with grace of guru my clarity on spiritual understanding became like dream come true. This is because at every stage guru never leaves me alone. Beside the Sadguru I am very grateful to all my friends who guided me to think in the right direction in the spiritual discussions. Lastly I thank my wife Ranjan and family who gave me strength to publish the book. I would like to express love for my daughter Hemali and grand daughter Vidhi. SURESH SHAH 17 April 2019 MUMBAI

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CONTENTS PAGE CHAPTER 1 WESTERN PHILOSOPHY 50 CHAPTER 2 INDIAN PHILOSOPHY 53 CHAPTER 3 PRINCIPLES OF JANISM 67 CHAPTER 4 TRANSLATION OF ATMASIDDHI A) EGOISTIC PERSON B) SPIRITUAL PERSON SIX PRINCIPLES QUESTIONS AND ANSWERS COMMENTS BY DISCIPLE F) ACCEPTANCE OF ENLIGHTENED GURU CONCLUSION D) CHAPTER 5 UNIVERSE AND JAIN PHILOSOPHY 86

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UICLEW& Philosophy Philosophy Philos means love (intellectual) and sophos means wisdom. Philosophy is systematic articulation of wisdom supported by logical arguments. Ultimately everyone wants to know reality, being wisdom of thought. Satya darshan is Tatvagyan. Philosophy is the mother of all sciences. It is based on meta physics, ethics, perceptions and consciousness. Metaphysics is the knowledge of the truth, perception is knowledge given through senses, ethics is ethologic being logic of science, consciousness is from mind. Western Philosophy: It originated from Greece. The name of the city being Miletus, the philosophers from this city were called Milesions. "Archie" means ultimate reality. Thales said it is water, Anaxmander said it is boundless matter, Aximenes said it is air(space). Then came the classical philosophers. Socrates, Plato, Aristotle, Heraclitus, De'scartes, Spinoza, Leibnitz, Copernicus, Emmanual Kant, and David Hume. Socrates: He said question why? must be asked for everything. The society did not like youth becoming corrupt with idea and Socrates was not accepted in the society. Socrates was poisoned and died during this time. 50 Philosophy and Realisation

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Plato: He said ideas are above physical world. Idea can be common in the human mind, but experience can not be common. Reasoning ideas are objects of knowledge. There are two worlds namely the ideal world and the real/ physical world. Ideal world is true and physical world is replica. Aristotle: He said idea exists in physical world, and realism being ultimate truth. Heraclitus: Like Buddhists, he said everything is momentary. De'scartes: He said one must have doubt but it should not be destructive, it should be constructive. Knowledge should be unshakable and should have rock bottom certainty. I think- therefore I am, in this process- one gets innate ideas(in born) finally manifested in knowledge. God is the result of rational thinking. Relation between one and other idea cannot described. De'scates was for dualism of matter and mind. ------ Rationalism is the knowledge through the rationality or reason. This development was in the 16th century. Objectivity and certainty became the criteria of truth. Spinoza: He discarded De'scartes dualism and said universal truth can be explained in various ways, called pantheism ( all is God). Leibnitz: He said it is pre-established harmony relating to the diversified world. No idea is contradictory, all the souls are similar and self sufficient. The world is of monads. Empiricism philosophy says experience gives knowledge. Empiricism is based on sense of experience being source of knowledge. While in the rationalism the reason is the source of knowledge. 1) How do I gain the knowledge? 2) What is the nature of the proportional knowledge? 3) What are the limits of any knowledge? For this refer to author as follows: John lock, George Berkley, David Hume. Philosophy and Realisation 51

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Copernicus: His revolution inspired Kant to start with the subject instead of the object. Emmanual Kant (1784-1804) He brought big change in the philosophy. Kant defined limits of the knowledge, that is pure perception. Concepts without percepts are empty and percepts without concepts are blind. Kant Gave 1) Structure Of The Understanding 2) Subject And Relation. 3) Ideas Of Intuition Space/Time, 4) 12 Categories Of Understanding Ideas Of Reason. 5) Transcendental Unity Of A Perception, Regulative Ideas. David Hume Said all the Statements has to be Analytical or Synthetic. In Analytical Predicate is contained in the subject. In Synthetic Predicate does not contain in the subject. Like 2+2=4 is Analytical and Dress is Black Is Synthetic. Kant believed that there is another Category apart from analytical and synthetic. A priori statement is independent of the experience and a posteriori statement is dependent on experience. One can observe that western philosophy is prominently rationalized logic. It also accepts the existence of God. It does not say ultimate reality is Atma (Soul). Christianity and Islam do not believe in rebirth. Therefore when a human being dies God decides the Judgment Day according to his deeds. DOSSIER EN Philosophy and Realisation

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CHAPTER 2 Indian Philosophy Origin of Indian philosophy is in the form of Sutra. Formerlly the scriptures were not written, After some time, the scriptures were made in the form of Sutras. Metaphysics is science of reality. We can get through Pratkshya, Anuman. Shabda, Upman Earthapathi, Anauplabdi. There are nine drashans mainly Astik and Nastik. (Orthodox and Heterodox.) They are Uttar Mimansia (Vedant), Purva Mimansia (Jaimini), Sankhya, Naiyayik, Yoga, Vaishishka, Jain, Bauddh and Charvak. The Indian Philosophy believes in existence of Soul. The knowledge is shared by enlightened Guru through his experience and was spread orally. Later it was written in Sutra form. Uttar Mimansia (Vedant): Vedanta is scripture in Upnishad. Upnishad means to sit near Guru and get knowledge. Vedanta is last part of Veda being quintessence of Veda (sar of the Veda). It teaches relation of Jiva-Sansar- Ishwar. Upnishad was given in sutra form by Badrayan or Vyas, called as Brmhasutra. Upnishad, Bramhasutra, bhagwatgeeta together are called Prasthantraya. Three Basic Concepts of Veda are 1) Material is for getting pleasure, 2) Physical is to express sorrow and Joy 3) Spiritual to get Moksha or Liberation. Understanding of this concept, taking action accordingly is Religion. (Dharma) Philosophy and Realisation

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Four Stages of Dharma are 1) To follow the Virtues, 2) Artha to earn for living, 3) Kam for ultimate desire. 4) Moksha Is for liberation. Life is divided in four stages according to age. 1) Bramhacharya, 2) Gruhasthashram, 3) Vanprasthashram and 4) Sansyasahram. to accomplish these goals. Five basic elements are 1) Earth 2) Water 3) Air 4) Fire 5) Space Each acharya had different concept of vedant. 1) Shankracharya: He said about more conceptual issues. Like Bramha is satya. Jagat is mithya. The word bramha was replaced by Atma to understand easily. The Bramha was described as neti neti indicating the description of matter with utmost vivek. (discretion). The evaluation of bramhan is in three stages called Utpatti, Sthiti and Laya. We are ignorant in getting knowledge because of the existence of Maya. When Atma as Sakshi Purush (in witnessing condition) asks subjective question who am I? one can experience reality. Sakshibhav is immortal and any Atma can experience it. Satyatray mithya is in three states of existence - 1) Pratibhasika. Example to treat snake as rope, gold and ornaments etc. 2) Vyavaharic 3) Parmarthic Nitya nitya is vastu vivek, rag, practice sadhna and have desire for mukti. (liberation). Mukti is possible in this life, called jivan mukti and after life is videhi mukti, kevaladvaita. 2) Ramanujacharya believed advaita is vishishta dvaita. God is different from individual soul and Ramanujcharya believed in Saguna Brahman and jagat is real. Philosophy and Realisation

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Shankaracharya is for gyana and Ramanujacharya is for bhakti, pushtimarg and sharnam. 3) Nimbakacharya believed in identity difference between one dvaita and another dvaita. 4) Madhavacharya believed Vishnu is ultimate. Difference is from jiva to jiva, jiva to jagat jiva to God, from jagat to jagat and jagat to God. 5) Vallabhacharya believed in shuddha advaita and Bhagvat Puran. Purva Mimansa (Jaimini) They belive in the power of the word of sutra. Vedic rituals and practices are justified. Vaishishka Belived in seven elements. 1) Dravya, 2) Gun,3) Kriya, 4) Samanya, 5) Vishesh, 6) Samvay, 7) Abhavya. Nyayaik Strong epistemologist, interested in knowledge, reality. The concept of vad is part of epistemology. They belive in 1) Shudh vad (pure), 2) Jalp: meaning materialism. 3) Vitand: means showing deffects, 4)Chhal: means manipulation. Sankhya: Founder of sankhya was Kapil. Principles being Purush and Prakrati. (reality is in duality) Purush is only capable of knowing (intelligently) atma. Prakrati is not intelligent, physical in nature, full of energy and its aim is to do transformation. Purush and Prakrati are diagonally opposite to each other. Purpose of Purush is to separate from Prakrati (being body). Liberation is going beyond the pleasure to kevalya. Prakrati : has three modes- 1) Satwa- white in color indicating peace, 2) Rajas- red in colour indicating energy, 3) Tamas- black in colour indicating dull intellect. As per Ayurvedic theory, for perfect health, all the three (satwa, rajas, tamas) should be in balanced position. One is impulsive or tamasik according to inertia. Yoga: Patanjali said about five chaityabhumi. 1) Mudh (dull), Philosophy and Realisation

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2) Shipta (distracted), 3) Vikshipt (occasionally stable, 4) Ekagrata (focused), 5) Nirodha (highly concentrated) Ashtang yoga : Is 1) Yam: What one should do, 2) Niyam; take wow, 3) Asan : all the yogic exercises, 4) Pranayam : breathing technique in yoga, 5) Pratyahar: get ready for dharna, also take right food. 6) Dharna: set the goal in mind, concentrate. 7) Dhyan is meditation. 8) Samadhi: sense of contemplation. I being totally lost. Dharna, dhyan and Samadhi are dwelling in sacchidanand state. Nastik Charvak : The one who speaks sweet speech. Char means charu and charu means sweet and vak is vani. Categories in charvak are materialistic and cultured. Charvak accepts only experience so does not accept God, Cultured charvak accepts the soul, but they believe that soul goes away after death, being natural phenomenon. Greek philosophy talks about samadhi. Froid said about ego, super ego, and psycho analysis. Buddhism: The founder of Buddhism was Gautam Buddha. It is more ethical approach, the basic teaching surrounded by pain, sorrow, suffering, dukha. Four noble truths are: 1) Dukha 2) Dukha samudai (cause), 3) Dukha nirodh (cessation of suffering) 4) Dukha nirodhmarg (path to remove) The path gave understanding in eight stages. 1) Samyak drashti, 2) Sankalp, 3) Vak, 4) Karma, 5) Ajiva, 6) Vyayam, 7) Smruti and 8) Samyak samadhi. Kshanikvad is stream of consciousness changing moment to moment. Nothing is permanent. Five elements of thought: 1) Roop skandh (positive things).2) Vedna skandh ( feeling like, dislike attitude), 3) Satya skandh (how will you conceptualize ) 4) Sanskar skandh ( understanding value) 5) Vigyan skandh (knowing the consciousness) Buddha said in nirvana stage everyone gets same knowledge. 156 Philosophy and Realisation

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UI40 EWEM Jain Philosophy Satya darshan is Tatvagyan. Lord Mahavirswami's philosophy is based on Metaphysics being knowledge given through senses., ethics being logic of science and consciousness of the mind. Jin mean the God and Jain means the disciple of the God. The disciple can reach the same stage as of the God (Parm Atma) by following the preaching of Mahavirswami, so as to get into the purest form of soul, endless joy, freedom from the sorrow of the endless birthlife-death cycles. The preaching of Mahavirswami is in the form of Agamshatra. As per Shwetamber principle there are 45 Agam namely 11 Aang, 12 Upang, 4 Mul, 6 Ched, 10 Paytra and 2 Chulika. As per Sthanakvasi principle they are 32 and out of them 4 are Ched, 1 is Avyashak, the Aang and Upang are same as per principle of Shwetambers and Paytra and Chulika both are absent. The Digamber principle does not give importance to Agam as they believe that during past centuries it might have lost its true identity. They believe in Parmagam being 5 Shatra written by Achgarya Kunkundacharya being Samaysar, Niyamsar, Pravchansar, Panchastikay and Ashtapahud. This sashtras are written in either Maghdhi or Sanskrit language, therefore one must have knowledge of these languages to understand the meaning of the sashtras. Shrimad Rajchandra in his last poem have stated in Gujarati W ATER Philosophy and Realisation

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"Jin Pravachan durgmyata thake matiman, Avalumban Shri Sadguru sugasm ane sukhan." Enlightened Sadguru, has all the abilities to teach disciple, most difficult part of Sashtra, being most simple way to get enlightened. Jainism is manifestation of unknown (atma). It is swarupgyan being knowledge of your own identity Epistemology being knowledge, judgement and perception is pratyaksha. Inference is anuman, verbal testimony is by shabda praman being the base. One can get knowledge direct or through mediator. Jainism believes in metaphysical logical relation called Anekantvad. Out of several principles of Jainism, one of them is unique, in comparision with other religions of world which is theory of syadvad or relativity. Theory of syadvad or relativity. Saptabhanginaya is : 1) Syad asti. 2) Syad nasti. 3) Syad asti nasti. 4) Syad avyaktam. 5) Syad asti cha avyaktam 6) Syad nasti cha avyaktam 7) Syad asti nasti cha avyaktam. By using this unique principle one can prove that the existence of soul can be relatively in multiple thought process. The preaching of Mahavirswami is mainly divided in two parts, the first being The Principles of Jainism and second being how to put these principles in to practice to reach the goal of enlightenment. One must notice that Anekantwad (Metaphysical logical relation) is a unique principle of Jainism. Therefore the Acharya (Head priest) from the different ideology could not make any changes in basic thought process, even after 2500 years. During these years the disciples of different ideologies made true efforts to understand the Sashtra from the Guru. Philosophy and Realisation

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Comparison of Indian Philosophy From Belief And Non Belief of soul. Soul Jainism Vedant Buddhism Shankhy| Yoga Nyayayik| Undistroyable Distroyable X 7 | X X 8 | 7 | x X > > X X | x1 x Can Change Form < X X X Form remains as origin X Can Witness Soul X Witnessing Supreme Power Jain Geogharphy of Universe Supreme Power Heaven Lok Empty Space ALOK ALOK Solar System Lok Hell ALOK Universe is Created As Natural Phenomenon. Universe Is In Balanced Situation. Universe Is Divided In Two Portions, Empty Space & Space Occupied By Six Elements Philosophy and Realisation

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PRINCIPLES OF JAINISM As per my understanding, the main principles of Jainism are: 1) six elements. 1) (Soul), jiva (living organism) 2) Ajiva (non living matter.) 3) Dharma. (element supporting action, movement) 4) Adharma (element supporting non movement, stillness.) 5) Aakash (element covering whole universe) 6) kal. (Time) 2) Panchastikay : They are all the above elements without Time (Kal). All other five elements exist in the Space covering universe of unspecified area. 3) Nine Tatwas. As per Digamber principle they are seven as Punya and Pap are included in Ashrav. By contemplating on these nine tatwa the disciple will be convinced as to how rebirth takes place because of its relation with action (Kriya) and deeds (Karma) of soul (Atma). 1) Atma, (living organism), characteristics are- invisible, having knowledge, pure, enlighten matter, having endless joy. etc. 2) Pudgul, (non living matter) characteristics are- feeling, taste, smell, colour (shape), sound. 3) Punya( credit of good deed.) 4) Pap, (sin) 5) Ashrav, (how does the action get accumulated) 6) Samvar,( how to stop accumulation of deeds.) 7) Nirjara,(how to get rid of accumulated deeds.) 8) Bandh, (trap for getting re birth.) 9) Moksha,(liberation, enlightenment.) 4) Six principles of soul (Atma) 1) Atma is existing. 2) Atma is undestroyable. 3) Atma does all actions. Philosophy and Realisation

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4) Atma gets reward of all actions. 5) Moksha - getting free from the cycle of re-birth. 6) Moksha is possible. Atma can become enlightened, with knowledge, vision and attain pure form. Soul can be free from cycle of birth and death. 5) Four Yogas. 1) Dharmakatha. (religious stories of the past to get under standing of your soul.) 2) Dravyanuyog. (detail study of the element soul and matter.) 3) Karnanuyog. (details study of the actions, rewards and how to get rid of accumulated deeds for liberation of soul.) 4) Charnanuyog.(how one must behave to get enlightened.) 6) 14 Stages Enlightenment : Mithyatva (Illusion), Sa Swadan, Mishra, Avirati Samyakdarshan, Desh Virati, Pramat Saiyatta, Apramat Saiyatta, Apurva Karan, Anivruti Badar, Sukshma Sampri, Upsham, Kshina Moha, Sayogi Kevalgyan, Ayogi Kevalgyan. These stages were experienced by Mahavirswami when he attained Ultimate knowledge (Kevalgyan). This is like a barometer giving the idea, at which level the disciple has reached, to gain ultimate knowledge. Therefore thoughts focused in the principles of Jainism are on Soul (Atma) and by practicing these principles, one can get rid of illusion (Mithyatva). Our illusion is in belief of the Human body being responsible to do all the action and get reward. Jainism is the manifestation of unknown (Atma, Soul). To know Atma one must have full knowledge of other elements and this is possible as the main characteristics of Soul (Atma) is knowledge (Gyan). Different Acharyas (Head Prist) with different ideologies have made some changes in the practice of the principles according to the time and community, but with the broad outlook, the essence of their massage remains same and a disciple can reach his goal by following any one path. Philosophy and Realisation

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The principles to practice Jainism are as follows: 1) 5 Mahavrat : Satya (Absolute truth), Ahimsa (Non Violence), Aprigrha (Limited accumulation), BrmhAcharya (Celibacy), Achauraya (Not to steal). By practicing this principles disciple will get virtues like wisdom, compassion, self content and self respect. 2) 8 Karma: One can get rid of first four Karmas which are due to ignorance (Gyanavarniya), Wrong recognition (Darshanavarniya), Attachment (Mohinya) and Hinderence (Antrai). The other four karmas remain with the disciple for life time and they are Human Body(Nam), Religion (Gotra), Life Span (Aayush) and Suffering (Vedan). By practicing Satsang (Meeting of likeminded people) and Bhakti (Devotion) for Sadguru as per preachings of Mahavirswami, one can effortlessly get rid of first four Karmas to become enlightened. The enlightened soul will have ultimate knowledge, remain in true identity, being detached to Human Body, invisible, Believing into equanimity, truly immortal and will have ever lasting joy. 3) Eighten sins. One can eradicate these sins by Self introspection (Pratikaman, Alochna). 1) Hinsa. (violence.) 2) Mrusha. (To lie.) 3) Parighraha. (excess accumulation.) 4) Abrmhacharya. (no control over sexual emotions) 5) Advattadan. (taking wrong help.) 6) Krodha, (anger.) 7) Man, (pride.) 8) Maya, (attractions.) 9) Lobha, (greed.) 10) Rag, (likings.) 11) Dwesh,( dislike.) 12) Kalah,(instigating thoughts.) Philosophy and Realisation

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13) Abhyakhan, (blaming others.) 14) Paishun, (say bad about others.) 15) Parprivad,(always wrong characterization) 16) Rati Ararti, (always attached to 5 senses.) 17) Mayamrushavad (rope someone with attractions.) 18) Mithya darshan, (wrong visualization.) 4) 12 Conceptual Feelings (Bhavna): Twelwe bhav. (true feelings) 1) Anitya. (Non living matter can get destroyed.) 2) Asharan. (One must take help only from Sadguru and from none other.) 3) Sansar. (Every thing in the world is momentary.) 4) Ekatva. (Atma only exists.) 5) Anyatwa. (Nothing belongs to me.) 6) Ashuchi. (World is full of dirt.) 7) Ashrav. (How does the actions get accumulated) 8) Samvar. (How to stop accumulation of your deeds.) 9) Nirjara. (How to get rid of the accumulated deeds.) 10) Lokswarup. (Structure of universe.) 11) Bodhidurlabh. (Fortunate to come across teaching of enlightened Guru.) 12) Dharmadurlabh. (know virtue of the true dharma.) As said by Mahavirswami, these conceptual feeling form the base for the soul to remain in eternal peace. 5) Eight drashti. (Vission): 1) Mitra. Like fire in the grass. 2) Tara. Like fire in the coal. 3) Bala. - Like a fire in the wood. 4) Dipta. - Like a lighted lamp. 5) Sthira. - Lights like diamond. - Philosophy and Realisation

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6) Kanta. - Shining like stars. 7) Prabha.- Lights like Sunrise. 8) Para. - Shines like moon giving peace. These are the indications for purity of atma. One can visualize them. Quotes from Vachnamrut of Sadguru Krupaludev Shrimad Rajchandra. 1) To be spiritual one should be straight forward in nature, having balanced mind and intellect to think on the subject, also should overcome attachment from all five senses. 2) Person practicing spirituality must make true efforts to find enlightened guru. 3) Illusion about soul (Mithya manyata), laziness, Indisciplined life and bad experience vanish when person obey Sadguru's saying whole heartedly. 4) Ego is totally overcome when spiritual person is enlightened or having self realization. Jainism To Study, Think And Understand Principles Of Jainism, A Person Will Not Be Able To Finish In One Life, As Being Treasure of Knowledge. This Knowledge Is Very Much Significant Compared To Other Religions Of The World. The Person Following The Principles Of Jainism Will Always Become Humble And Nonviolent To Any Living Organism. The Tirthankaras Who Gave Message Of Jainism Were Enlightened Souls And Were Having Universal Knowledge. This Knowledge Taught Human Being To Live In Harmony, Peace And To Reach The Same Goal As Of Tirthankara. As Two Souls Are Never Found In One Body, Similarly There Is Not A Religion Like Jainism In The World. This Is Just Because Principles Of Jainism Are Complete In All Respects. Translated From Sayings Of Shrimad Rajchandra. Philosophy and Realisation

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Samyakdarshan Enlightenment (Samyakdarshan): In this century enlightened Sadguru, Shrimad Rajchandra with deep understanding of preaching of Lord Mahavirswami has explained in Gujarati the meaning of Agamsashtra. Mokshamala, Bhavnabodh, Six Steps for enlightenment, Atmasiddhi etc written by Shri Krupaludev gives deep understanding to know who am I? Devotion for Sadguru and his Bhakti one can experience soul & Human body are two different elements. Stuti (Poem) by Shrimad Rajchandra named Twenty Dohara, Yam Niyam (Kevlyabij) and Kshamapna are part of the Bhakti, to gain wisdom and to improve purity of the soul. If a disciple is straight forward in nature, having a balanced and open mind and if he knows to control the five senses, then by having true faith in preaching of Sadguru, the disciple can become friendly, humble and appreciate others. A moment can come in disciple's life when all illusion will vanish resulting into experiencing body and soul as separate elements, by grace of God. In nutshell, this is the essence of principles of Jainism. If anyone being follower of Sadguru, tries to understand and follows the practice stated by Sadguru, then one can experience, satisfaction of blissful life. Philosophy and Realisation

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Sadguru Krupaludev Shrimad Rajchandra Atma Siddhi Shashtra As per request of Shri Saubhagbhai Atmasiddhi was written by Shrimad Rajchandra in just one and half hour in Nadiyad in the year 189, in the presence of Shri Ambalalbhai.

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JmHUDIO Sadguru Krupaludev Shrimad Rajchandra Atma Siddhi Shashtra TRANSLATION OF ATMA SIDDHI SHASHTRA FROM GUJARATI LANGUAGE (Written by : Shrimad Rajchandra in Gujarati in the year 1896) 1 Enlightened Guru is like God, through this poem will make an attempt How to get free from suffering of soul because of cycle of life and death. Self realization path is almost lost in the presentera, Attempt has been made by Sadguru for truth seeker to realize ultimate truth. Some believe only in rituals and some believe only in knowledge, My compassion is for those, who are lost from the path of self realization. The rituals will never allow you to understand inner consciousness. Also by rejecting the path of self realization the rituals are meaningless. Inexperienced Guru being attached to worldly attractions says, Sufferings from rebirth and realization of endless joy is an illusion. Philosophy and Realisation

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8 9 The process of having knowledge of self realisation is possible, When you get detached from your action of like and dislike. To be in the process of self realization one must make effort, To detach from like-dislike. Failure in the efforts will end the process. The person having perfect understanding of spirituality, Will take right action in the given situation. To walk on the path of self realization having goal of enlightenment, One must accept the thought of Sadguru in totality and forget own belief. Characteristic of the enlightened Guru is the proof of realization and Guru's experience written in vocabulary language enlighten others. To start the thought process one must think that presence of Sadguru, Is absolutely necessary in order to get blessings from God. God says you will not feel grateful-thankful, unless you follow thoughts, From enlightened Guru and experience my presence. The scriptures of the enlightened Guru will be sufficient enough, For the truth seeker in case of physical absence of the Guru. 10 11 12 13 Philosophy and Realisation

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14 15 In case of physical absence of Guru, one must think on the scriptures, Without creating any difference of opinion in the mind. God in the form of enlightened Guru says endless number of my dispels, enlightened in the past and you will experience same if you leave your ego. In the presence of the Sadguru, Seeker can overcome feeling of egoism. If seeker adopts any other method to remove pride it will be disaster. Without any egoistic opinion seeker must have same goal as Sadguru Seeker will be enlightened same way like Guru realized in the past. 16 17 18 19 When you surrender and accept thoughts of enlightened Guru then, One can very easily overcome ego, being biggest enemy of realization. Even if Guru has not attained highest stage of realization, seeker will be Enlightened as grace from God will be showered on efforts of seeker. With great respect the path of self realization is stated by Sadguru. Some lucky one (Saubhagbhai) will understand main essence of path. If dishonest Guru takes advantage of path stated by enlightened Guru Then dishonest Guru will be trapped in unlimited suffering of soul. 20 21 Philosophy and Realisation

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22 23 24 25 Spiritual person understands thoughts of enlightened Guru. Others will take adverse action from the thoughts of enlightened Guru. Egoistic person does not achieve goal of the enlightened Guru. Without any discrimination the character of such person is described as follows. Egoistic Person This person is detached from rituals and is attached to religious Guru. Having no knowledge still believes that Guru knows the ultimate truth. This person believes that all the achievements of enlightened Guru Will be fulfilled and understood in blind faith without using intellect. This person in order to satisfy own ego believes in dishonest Guru, avoids meeting and discussions with enlightened Guru. This person believes that one can get knowledge from changing forms of God and this is the true path of realization. This person having reached no place and to gain more pride Does not gain any knowledge and remains in social trap. This person respects the words of enlightened Guru, but neither follows path, nor takes any decision but just remains in elite society. 26 27 28 29 Philosophy and Realisation

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30 31 32 33 Any person becoming friend of egoistic person will not change, Will not have knowledge or experience of enlightened Guru. This person living in own ego and pride does not gain anything From the path of the self realization and remains in his world. This person having bad fate remains with anger, pride, greed, attachments. This person is not straight forward or balanced nor detached from like dislike. The above description was of a person who leaves in the egoistic world. Now I will describe spiritual person who seeks soul's endless joy. Spiritual person A spiritual person thinks that enlightened Guru is having right knowledge, Rest of the religious leaders or so called Gurus are away from spirituality Such person remains very grateful for the past, present and future and after being with enlightened Guru, accepts Guru's wish to do anything. Such person believes that in the past, present and future time, there was only one way to get enlightened and that path is being stated by Sadguru. Such person with thoughts given above starts search to find Sadguru. Having an enlightened Guru is ultimate satisfaction for spiritual person. Philosophy and Realisation 34 35 36 37

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41 38 Spirituality is embedded in person who is humble to all leaving organism. When anger, pride, greed calm down, Seeker will wish to be enlightened. 39 Seeker has to continue direction given by Sadguru till the right time, During this time seeker must have patience and faith in enlightened Guru. 40 At the right time seeker starts getting all the help from the Sadguru. This will create right thought process and sense of joy in the seeker. From right direction of thoughts self realization will emerge from soul Then soul will be free from attachments of birth and death in the world. From the dialogue between Sadguru and disciple on the six principles Seeker will have perfect understanding for the path of self realization. Note on the Six Principles. All the leaving organisms are divided in two parts. consisting of body and Soul. Soul is responsible for the birth and death, because not knowing true identity. Self realization can free soul from sufferings and rest in eternal peace. Soul exists, Soul cannot be destroyed (eternal). Soul does the action, Soul gets reward as per action. Enlightened Soul knows it's origin. Soul can be free from cycle of birth and death as stated by Sadguru. 42 43 www. Philosophy and Realisation

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44 45 The enlightened Guru has very briefly stated the six principles, These six principles will bring enlightenment when understood by seeker. Questions doubting the first principle Soul is not visible, also it does not have any form of recognition. As such not having experience, I believe soul does not exist. To believe that body and soul are two different things Or soul is present in our senses and breath is utterly false. 47 One can visualize soul if it is existing and if it is existing, then it should look like other matter like a vessel or cloth. 48 Therefore I do not believe in existence of soul, And path of self realization is totally false. Please clear my doubt by your explanation Answer from Enlightened Guru on first principle. 49 With the appearance of the body you feel soul is united in your body. With the right knowledge your ability will differentiate body and soul. With the appearance of the body you feel soul is united in your body But they are two different things like sword and sword cover. 51 Like you can see anything or visualize with the help of your eyes, Same way one can visualize own experience through presence of soul. 50 Philosophy and Realisation

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52 53 54 55 All the five senses perform as per their individual characteristics. But soul can perform collectively integrating all the senses. Body does not have knowledge, nor the breath for the existence of soul, Body is called alive or breathing because of the presence of the soul. At every stage of life like child, young and old you feel different, But this is all happening because of the presence of the soul. You can visualize the existence of Pot or Cloth, but I am surprised, That you don't believe in the identity which has knowledge to visualize. If the body and soul are one thing or united, then Fat person will have more intellect than the thin one. Non living and living can be recognized from it's characteristics. It can never get mixed with each other in past, present or future time. I am surprised that soul only is doubting it's existence. As the doubt itself is appearing from the soul itself. Questions doubting the second principle As I think of your explanation of the existence of soul, thoughts arising from my inner feelings believe it is possible. 56 57 58 59 Philosophy and Realisation

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60 61 Matter like soul and its existence is momentarily, changing every moment therefore from my experience I do not believe that soul is immortal. Answer from Enlightened Guru on second principle Existence of the soul makes nonliving turn in to living body. This experience is possible only if soul is immortal. 62 63 64 65 66 My second doubt is about soul being not destroyable, Soul is born as a body and is destroyed with the body. 67 As the soul is immortal therefore knowledge can come from different source than the body and one can experience it. All the circumstances are part of the combination of experiences While soul being immortal Circumstances do not affect purity of soul. No one can experience any time that living can produce Nonliving or vice versa as both are having different characteristics. The thing which cannot be produced in the laboratory. There is no way you can destroy the thing therefore it is immortal. You always carry and discharge your deed from previous life like birth of Snake with anger to bite others is result of previous life. Philosophy and Realisation

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68 Soulis immortal. it's form is changed due to change in the body. But source of knowledge in all three different stages of body is only one. 69 If some think that the knowledge exists only momentarily, then same person should realize the existence itself lasts longer than moment. 70 Matter can not be totally destroyed as it has to exist in different entity. Same way if soul is destroyed it can not exist in other matter but as a soul. Questions doubting the third principle. 71 Soul is not actor of action as the action comes from action itself therefore the action itself is a religion of the soul and its identity 72 Soulis always free from all bondages. Nature only acts for soul or this is a will of God therefore soul is always free from sufferings. 73 Therefore I do not find any way a reason to be enlightened as my any action will not be nullified from the self realization. Answer from Enlightened Guru on third principle. 74 It is by the inspiration of soul the action has taken place Merely the body with empty mind cannot take any action. 75 If the soul does not act then it does not do any work But this is not feasible being against the nature of the soul. Philosophy and Realisation

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76 If the soul was always detached from the body, then one would feel it. The detachment is only possible if you follow path of self realization. 77 God is never responsible for your action, as it is ultimate truth. If God is responsible for your action then God will be blamed for action. 78 Each action will turn into reward for a normal person. After self realization of soul the action from soul becomes part of the inner consciousness Questions doubting the fourth principle. 79 Soul as an actor is bound to be in action, but action being merely an act, I do not understand why should the soul get reward? 80 If God becomes responsible for the reward of any action, then God will lose His identity of being ultimate truth. 81 If there is no rule for the reward of Good or Bad deed of the soul then it will prove that God does not exist. Answer from Enlightened Guru on fourth principle. 82 Feelings of the soul are converted in thought and the action takes place Ego makes you understand that the action is coming from your body. 83 Even unknowingly you will get result when you drink poison, Same way you will always get reward of good or bad deed. Philosophy and Realisation

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84 85 One person is rich and one is poor It does not happen without reason And the reason of being poor or rich is your good or bad deeds. There is no need to blame God for your good and bad deed, Soul is responsible for the action and its result coming out of reward. Soulgets birth in different forms of life according to good or bad deed. Disciple must focus with utmost faith in above brief explanation. 88 Questions doubting the fifth principle. 87 In present time to overcome suffering from long era is not possible therefore my Soul can never be free from action of good or bad deed. How can I be free from the cycle of life and death, as because of, good or bad deed, I get life in Heaven or Hell. Answer from Enlightened Guru on fifth principle. 89 Like you have understood the result of the good and bad deed, You will understand detachment of soul because of self realization. 90 Long era of time have passed in suffering from life and death when you reach the stage of self realization you overcome all suffering. 91 Once soul is detached from the body i.e. being state of self realization then soul will be free from suffering of life and will dwell in endless joy. PREHEN 78 Philosophy and Realisation

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Questions doubting the sixth principle. 92 Now I do believe soul can get detached through self realization but how can you get rid of all your deeds accumulated from long time? 93 Many ways are suggested by many Gurus to get free from suffering. But with due respect to all, I cannot decide which way is right for me. 94 lam totally in confused state of mind, and do not know in which religion I can reach stage of self realization. 95 Honestly I do not know the way or path to get self realization, and therefore I do not understand how my soul can get your help? You have cleared all my five doubts with utmost satisfaction. I will be very fortunate soulifl understand your path of self realization. Answer from Enlightened Guru on sixth principle. 97 If you feel that soul exists from my explanation of your five doubts I am sure for sixth one you will be easily convinced from following reply. 98 Like with the help of light darkness will always disappear, Same way from path of self realization you move away from your deeds. 99 One must act exactly opposite to cut short the reasons of bondage. End of good or bad deeds will allow soul to be free from recycle of birth. 100 Path of realization will get rid of good and bad deed Accumulated by Attachment, Prejudice and lack of knowledge of soul. Philosophy and Realisation

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101 The good and bad deed does not affect Soul to exist in it's pure form Therefore it is always possible to know the path of self realization. 102 All actions of soul are divided mainly in eight categories. Out of these material attachment influence the most. I will explain how to get rid of it. 103 A human being gets attached to material objects and human characterization Teaching of Sadguru and enlightenment is easiest method to get rid of it. 104 Action from the anger is nullified by giving pardon to anybody. This is an experience of every one so there is no doubt about the result. 105 If you follow the path of self realization mentioned here, then there is no need to think about different routes and get confused. 106 You have asked me questions on all the six principles properly, These principles will be meaningful if you follow path of self realization. 107 If you understand my path and follow with your inner consciousness, You will reach your goal even you are from, any religion or region. 108 When a person repents for the sufferings of the soul from the life cycle And when anger, pride, greed have calmed down, then you are near the truth. 80 Philosophy and Realisation

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109 If this kind of disciple tries to understand message of enlightened Guru, then he will reach equanimous state of mind to know inner consciousness. 110 When disciple keeps away from all different routes of enlightenment And follows the same path as that of Sadguru then disciple is bound to get enlightened. 111 At this stage disciple will look forward to experience presence of soul and disciple will be definitely on the path to reach the goal in due time. 112 When disciple experiences the body and soul being different matter Then disciple will attain the same state as of enlightened Guru. 113 When body and soul remain detached, Disciple will attain status of uninterrupted self realization, This stage of knowledge of soul is totality. 114 Just as long dream of billions of years can vanish, as soon as you wake up, same way false realization of soul with suffering can vanish with enlightenment. 115 If soul gets detached from body then you are not responsible for your deed As soul will not do anything good or bad and will remain within its nature. 116 This is the way to remain in consciousness as you are an enlightened soul. The pure and peaceful soul does possess enormous knowledge and vision. Philosophy and Realisation

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117 In purest form of self realized soul, Its nature possesses endless joy, It is sparkling self lighted invisible matter. Rest will be your experiential thought 118 All the enlightened Gurus can not give further explanation of the path Therefore Guru will become silent and will now enter into deep meditation. Final comments from disciple. 119 Message from the enlightened Guru has brought me self awareness Self realization of my soul came from the knowledge hidden within me. 120 Body, Mind and intellect felt the presence of detached form of pure soul, Soul being different matter than body, It is ageless, immortal, indestructible. 121 Soul gets lost into its own existence in final stage of self realization. Therefore soul does not remain actor to perform good or bad deed of action. You can also say that as a result of the self realization of soul, Whatever action takes place by the soul Is for liberation of soul. 122 123 Purity of soul is in the form of self realization and enlightenment. Brief message from enlightened Guru is complete and path shown is divine. 124 Oh! my enlightened Guru, you are like sea of compassion for me, Your message of self realization is your blessings for this humble soul. 82 Philosophy and Realisation

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125 I did not bow to anyone as they are not enlightened Guru, As you have shown me the path of realization I bow down to you 126 My soul would like to surrender from this moment to your message. I am your humble servant to walk on your path of enlightenment. 127 By following your six principles I can visualize my soul. Like a sword and sword cover, soul and body are two different things. Acceptance of enlightened Guru by the disciple. 128 One can get experience of all the six principles laid down by you. All the doubts disappear, when I think with the deep concentration on same. 129 Not having self realization is like a disease and the doctor is Sadguru. Medicine is in form of deep thinking, getting cured is path of self realization. 130 If you wish to be enlightened then start making truthful efforts And never blame physical situation of your life as the hindrance. 131 One does not have to give up anything after listening message of Sadguru. Determination to reach the goal of Sadguru is required in given situation. 132 Your social obligation and determination to reach goal of Sadguru always go like hand in hand being part of message from enlightened Guru. Philosophy and Realisation

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133 Thought without experience from a religious group is only illusion. Not having knowledge of self realization is determination in no direction. 134 Enlightened Guru existed in past will exist in present or future era. but the path of self realization said by different sadguru will be identical. 135 Each and every soul can attain the state of enlightenment. Soul has to be fortunate to understand value of message from Sadguru. 136 If a person thinks that message from the Sadguru is an ordinary incident Then the person will always remain with the suffering of life and death. 137 Being attached to material world, when person says I am enlightened, Then this poor person is only getting hostile to the thought of Sadguru. 138 True disciple in every moment of life is having qualities like, Kindness, Peace, Equanimity, Forgiveness, Truth and Detachment. 139 When material attachment calms down or wiped out from your nature, Then only you attain state of self realization otherwise you are always in illusion. 140 Before soul is enlightened it is having only superficial knowledge but for enlightened soul universe is a recycle process or it is like part of a dream. TERMS Philosophy and Realisation

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141 When you have faith in all the five principles and start following the sixth, without doubt you experience the fifth being enlightenment of your soul. Conclusion 142 Disciple bows down million times to enlightened Guru, The soul being detached from human body, and is resting in total peace. (Shree Nadiyad, Asho Vad Ekam, Thursday, Samvat 1952) (English year 1896) Philosophy and Realisation

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UICLEW Universe and Jain Phiolosophy Sadgurudev Namh. SUPREME POWER THE GOD AND PHILOSOPHY RELATED TO FORMATION OF UNIVERSE. My note is related to the first picture of Black Hole released by the scientist from NASA. 1) Our scientists have given mankind the theory of "Big Bang" which explains that millions of years before, an explosion occurred in space, and brought universe in existence. Even before 2500 years, the Eastern ancient philosophy possessed Supreme knowledge and based thereon they predicted and preached the scientific reasons for the existence of the universe. According to them it occurred as natural phenomenon, which has no beginning and likewise does not have end. Therefore it does not have any time bound effect. 2) Our modern scientists have found existence of Galaxies, Stars, Planets, Black Hole and have discovered many unidentified objects in space. The Eastern ancient philosophy explains existence of six elements called Living Organism, Non living organism (Matter), Motion, Stillness, Space and Time. Based on the above facts scientists have discovered fascinating 86 Philosophy and Realisation

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phenomenon happening in the space. However they could not give any logical explanation for the existence of Invisible Supreme Power. Enlightened Sadguru having supreme knowledge says, the invisible Living Organism being part of Supreme Power, dissipated immense energy in universe, and as a result formation of huge cloud of ash called Black Hole and other objects took place in the space. Although this phenomenon is irreversible, never the less the quantum of energy dissipated remains same forever and that is represented by e=mc2 3) Supreme Power the "God", being in purest form and being kind, humble and generous, always protects living organism (Mayavi Bramah) wandering in the universe, from immense suffering of life and death caused by the karma of individual soul. Due to these sufferings, infinite souls have become ignorant about the supreme knowledge possessed by it and due to this reason it is wandering between heaven and hell. Due to immense compassion of the Supreme, the wandering souls could find in this vast universe a place called Earth forming part of our solar system, where on we could exist in favorable environment. The planet Earth is made up of five basic elements namely earth, fire, gas, water and space (Emptiness). Mother earth provided conducive atmosphere for the living organism (Mayavi Bramah) to exists in different forms as per the karma of individual soul. As per the Darwin's theory final evolution culminated in to Human having mind and intellect. An enlightened Sadguru ceaselessly bathes in experience of Super Power, shares super knowledge with the world, imparting logical explanations to the world for the formation Philosophy and Realisation 87

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of universe. Since this knowledge directly descended from the "God" to Sadguru, Although it being experiential truth it is at the same time unexplainable in vocabulary language. In conclusion I would like to mention that when western world was busy to find various means of luxurious life and spending time after manufacturing and development of destructive armaments, at the same time something else was happening in other part of the Eastern world called India. In India the survival was not at all a problem, people were contented and the lifestyle of the society was conducive to the nature; the philosophers in India through meditation found relation between mankind and Supreme Power. Our ignorance is basic factor which has resulted in forgetting the true identity of soul. One has to move on the path of Sadguru, with absolute faith to wipe out the karma of the soul. Enlightened invisible soul being in the form of super power, can experience supreme knowledge and can be free from suffering of life and death and dwell in SahajAnand (Natural Bliss.) Philosophy and Realisation

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ykyy - INTRODUCTION IlekaTrIkala enjiniyara thayA pachI, 40 varSano InjiniyariMga, kemikala, TeksaTAIla ane rIyala esTeTanA mArkeTiMga vyavasAyano anubhava dharAvuM chuM. ghaNAM badhA dezomAM saphara karyA pachI mAnavatA mATe sevA karavAnI IcchA dharAvuM chuM. chellAM 30 varSathI, kRpALudeva zrImad rAjacaMdranA vacanAmRtano abhyAsI chuM tathA samyakadarzanano abhilASI chuM. zrImad rAjacaMdrae vitarAgaprabhu mahAvIrasvAmInI vANIne gujarAtI bhASAmAM saraLa rIte pragaTa karI vartamAna prajA upara athAga upakAra karyo che ane A saraLa vANIne mArI yathArtha samajaNa pramANe vartamAna prajAnI AtmajAgRtI mATenI mArI koziza che. Being an electrical engineer, I have 40years of marketing experience in electrical, chemical, textile and real estate field & travel around the world in many countries and would like to work for humanity. I came across writing of Sadguru Shrimad Rajchandra 30years ago and since then, I have tried to know spirituality to be enlightened. I would like to spread message of Lord Mahavir Swami for, Peace, Harmony, Non-violence & liberation, stated in similar way in Gujarati language by Sadguru Krupaludev Shrimad Rajchandra. Suresh Shah Mail: sureshshah27@hotmail.com +919167782884 zAtmajJAnanI pAMkho aApe Enlightenment With Wings of Knowledge Gives Freedom of Soul mutinI uDAna