Veer Vibhuti

Author(s): Nyayvijay, B Bhattacharya
Publisher: Oriental Institute
Catalog link: https://jainqq.org/explore/023196/1

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G:30 vIra-vibhUti: (zatakam ) nyaayvishaard-nyaaytiirthmunishriinyaayvijy-vircitaa|

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= satyaM samavabudhyadhvaM! yAta satyena vamanA ! / satyAjJayotthito dhIro mRtyuM tarati medhirH|| -nyAyavijayaH

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THE GRANDEUR OF VIRA Being a translation in English of the Sanskrita book, VIRA-VIBHUTI OF MUNI SRI NYAYAVIJAYAJI. TRANSLATED BY B. BHATTACHARYYA, m. a., ph D. RAJARATNA Director, Oriental Institute Baroda. Second Edition 1999

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mAMgaroLa zrI jaina tapAgaccha - saMgha-peDhIpradatta Arthika yogathI prakAzita vIra saM. 2465 dharma saM. 17 dvitIya zrAvaNa vikrama saM. 1995 vaDodarA - lahANAmitra prinTiMga presamAM aMbAlAla vi. Thakkare prakAzaka ne mAre chApyuM. tA. 31-8-39.

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FOREWORD [ To the first edition ] Lord Mabavira, like His contemporary Lord Buddha, was born at a time when India was in a great ferment. The incorporation of the Vratyas, or nomadic Aryans, into the orthodox fold, produced a revolution,-a revolution in ideas, speculations, language, dress, customs and manners,-in short, everything connected with ancient Indian life, India at that time was thoroughly caste ridden, the caste system had become inflexibly rigid, sacrifices were the order of the day, and these magical rites were accompanied by animal slaughter on a large scale. The sacrifices, with their cooked meat, had become extremely popular, and the Brahmanas had become supreme. Lord Mabavira, like Lord Buddha, the Vratyas and the materialistic philosophers of that age, challenged everything that Orthodoxy had set up in the name of

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religion; He challenged their caste system, He challenged the superiority of the Brabmanas, Ee challenged their sacrifices, and He challenged their immolation of animals on a large scale. In His time there were no less than sixty schools of thought, known, of course by the Orthodoxy, as 'heretical schools, headed by sixty 'heretical' teachers, each with new dogmas, each having a large following, and each patting up a strong fight against the Orthodoxy, that is to say, Brahmanism. How, in the coarse of time, these schools became extinct, or merged in other more powerful religions, history does not tell, but we know that two among them, Buddhism and Jainism, grew subsequently to be the most enduring and powerful of the Indian religious systems. Mahavira and Buddha played a very important part in inaugurating two new lines of thought, and thus their lives will always have a perennial interest for all Indians so long as there are Indians living on this soil. The rigidity of the caste system, and the Brahmanical ascendancy in the time of Mahavira, tended, in a great degree to drown the intellectual celebrities of rival sects, and to stifle independent thinking, coming from, what the Brahmanas considered to be the lower stratum of society. The Vratyas and others not belonging to the social system of the Brahmanas did not tolerate this, and they boldly proclaimed independence, with what result we all know. This is how India became the homeland of three great religious systems which

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wielded tremendous influence during all the subsequent centuries and brought peace to mankind, not only in India but also in far distant countries. By the reaction of one religion on another, all the three religious systems became modified and more and more dignified and elevated, and the harsh and cruel elements in each were toned down by force of the very rivalry that existed between them. In this brochure a translation is given of the short work recently composed by Muni Nyayavijayaji in Sanskrita, entitled, the Vira Vibhuti, or The Grandeur of Vira. This work (in fifty seven verses) gives in a nut-shell the story of the life of Mahavira as preserved in the Svetambara tradition. He has also made an attempt to lay special stress on such anecdotes from His life as have a bearing on the problems of present day society, and has described most vividly the method followed by Mahavira in His life and the ideals first set up by Him. In Muni Nyayavijayaji's own words, Mahavira's preachings can be summed up in three simple words: (i) Ahimsa, or non-injury. (ii) Sanyama, or control of the sense organs. (iii) Seva, or service-the three corner-stones on which the great structure of Jainism is reared. Like a true saint, Muni Nyayavijayaji here exhorts his fellow men to realise these three principal tenets of Jainism, and to put them into practice in their

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daily life, customs and manners. There is, therefore no bigotry in it, there is nothing sectarian about it, and there is nothing of provincialism in it. Jainism, thus, is a universal religion, and its character is more than national,-it is truly international. Any one practising these ideals is a real Jaina whether he calls himseif a Jaina or not, or whether he is in India, in Japan or in America, Lastly, I have to express my gratitude to Muni Nyayavijayaji for his kindness in entrusting me with the work of translating this important work in English, and for his trust in me,-an alien in point of religion. Indeed, I have had many opportunities of coming into close contact with this great soul, and I have learnt how to respect one who has embraced cheerfully all the miseries of life in order that others may enjoy happiness. A few such eminent saints-a few such torch bearers of light-will keep up the reputation of any country as the greatest home of piety, righteoueness and virtue. I had much hesitation in undertaking this work, but to me Mani Shri's word is an order, BARODA. B, B. 16th October 1932.)

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Mahavira-The great Hero Vu A. J. Sunavala, B, A., LL. B., It is now admitted by all that Vardhamana or Nirgrantha Jnata patra, best known as Vira or Mabavira, regarded by the Jainas as the twentyfourth and last Tirthankara was a historical personage and a contem- . porary of Shakya Muni, the Buddha. He was born in the year 599 B. C., or towards the end of the Dasama Susama period, the fourth Ara, as ths Jainas reckon time; on the thirteenth day of the bright half of Chaitra, He is said to have perfected his vow Kalpa after Kalpa. Many a hundred incarnations preceded that final incarpation in which the highest knowledge and intuition, called Kovala-Jpana, was attained. Step by step he climbed up the long ladder of existence; life after life of self-abnegation and devotion led him from earthly

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. manhood to divine humanity, from divine humanity to the position of a Jina or a Tirthankara. Immeasurable ages of innumerable lives lay behind him ere he was born in the royal palace at Kundapura or Kundagrama-a Kshatriya suburb of Vaishali, the capital of Videha or Tirhut-born for his last birth upon this planet, born to reach the perfect illumination, born to become a mighty teacher and instructor of myriads and myriads of the human race. The Jainas, both Shvetambaras and Digambaras, state that he was the son of King Siddhartha of the celebrated race of Ikshvaku and of the Kashyapa Gotra, and that his mother Trishala was sister to King Chetaka of Vaishali, and was also related to King Bimbisara of Magadha then the most powerful state in India. The name given by his parents was Vardhamana, as causing increase of riches, peace and prosperity, but Indra or Shakra-the chief of the gods-gave him also the appellation of Mahavira as significant of his power and supremacy over gods and men. For nearly thirty years Mahavira seems to have lived in the bosom of his family. According to the Shvetambara tradition he was prevailed upon by his parents to marry Yashoda, daughter of the prince Samaravira. By her he had a daughter, Anojja or Priyadarshana, who was married to a noble of the name of Jamali-one of the Saint's pupils and founder of a new sect-and who in her turn had a daughter called Sheshavati or Yashovati. Mahavira's parents and with

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them probably their whole Clan of Naya Kshatriyas were followers of the tenets of Parshvanatha-the twentythird Tirthankara-who is said to have preceded Mahavira by 250 years. They died when Mahavira was twenty-eight years old, and the government of the country naturally devolved on his elder brother Nandivardhana. Mahavira now felt free to become an ascetic. After two years of abstinence and self-denial at home, he resolved to fulfil his vow-the vow that he had taken, long lives before, to renounce all, to reach illumination, and to become a saviour of the world. He took the permission of his brother and the royal councillors, gave away his wealth in charity, and then, surrounded by crowds of people, proceeded towards the Shandavana park outside the Kshatriya suburb of Vaisali. There in the centre of the park, under the shade of the evergreen Ashoka tree, he quietly descended from his state palanquin, took off his ornaments, stripped off his princely garments, plucked out his hair in five handfuls, paid obeisance to all liberated spirits, and vowing to do no sinful act, entered upon that ascetic life, the austerities of which were to dry up all the founts of Karma and free him from the sorrowful cycle of birth and rebirth. This great initiation, all sects agree, took place when Mahavira was thirty years of age, some time between 570 and 569 B. C., on the tenth day of the Iatter (?) half of Margashirsha or Magasara. For twelve years he led a life of severe austerities, observing

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10 frequent fasts of several months' duration, practising penances greater than any other practised, always meditating, always striving to realize himself, always sinless and circumspect in thought, in word and in deed. For full twelve years the homeless ascetic wandered from place to place, never staying for longer than a single night in a village or for more than five nights in a town, and only resting during the four months of the rainy season, always bearing with perfect patience and equanimity all kinds of hardship and cruel illtreatment at the hands of his enemies and the savage tribes of Vajrabhumi, Suddhibhumi and Lat or Lar, the countries apparently of the Gonds. As he was thus wandering on his way, the time approached when perfect illumination was to be found. For, in the thirteenth year after his renunciation of the world and initiation as an ascetic, on the tenth day of the bright half of Vaishakha, as he was seated under the shade of a sal tree outside Jrimbhakagrama, on the north bank of the river Rijupalika-a place not very far from the Parshvanatha hills-as he sat there beneath the sacred tree, there dawned on him the light which he had been born into the world to discover; there came to him, in that silent hour of deep meditation, the mighty awakening which made him the enlightened, the omniscient, the all-knowing, which told him of sorrow, of the cause of sorrow, of the cure of sorrow, and of the path which leads beyond it. The bonds of Karma-the enemies to enlightenment, wisdom and salvation-were snapped like an old rope; and the Kevala Jnana-the only knowledge

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11 knowledge which is full and complete, unimpeded and unobstructed, infinite and supreme-became his own. The last thirty years of his life Mahavira passed in teaching his religious system and organizing his order of ascetics. The scene of his labours is mostly along the Ganges, in the modern districts of Bihar and Allahabad. In the towns which lay in these parts he spent almost all the rainy seasons during his spiritual career, though at times he extended his travels as far west and north as Shravasti and the foot of the Himalayas, Men and women of all castes and classes from the lands east of the Middle Country crowded into his order, and from these grew the four representatives of the Jaina community: Sadhus, Sadhvis, Sravakas and Sravikas-monks, nuns, laymen and laywomen. Mahavira's name and fame greatly perturbed the Brahamanas of Magadha, and several of their most eminent teachers undertook to refute his doctrines. Instead of effecting their purpose, however, they became converts, and constituted his Ganadharas-Chief disciples and teachers of his doctrines. In thirty years Mahavira is said to have converted to Jainism Magadha, Bihar, Prayaga, Kaushambi, Champapuri, and many other powerful states in North India. The Jainas, both Shvetambaras and Digambaras, have recorded the names of the places where he stayed during each rainy season. They also give the names of the different rulers he visited. They tell us how Chetaka, king of Videha, became a patron of his order; how Kunika, king of Anga, gave

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him the most cordial welcome; how Shatanika, king ou Kausambi; listebed: with deep interest to his discoursos; how. Shrenika, king of Magadba, asked him thousando of questions concerning the faith, and, all of them being sa tisfactorily answered, became one of the strongest ... champions of the religion of the Jina. We now come to the closing scene of Mabavira's life. His last rainy season was spent in Papa-the modern Pavapuri-a small town in the Patna distriot, still held sacred by the Jainas. Hastipala, the ruler of the place, was a great patron of Mahavira, and, acoording to the Kalpa-Sutra, it was in the office of his scribe that the venerable ascetic died. He attained Nirvana, cat asunder the ties of birth, old age and death, became a Siddha, a Mukta, freed from all misery, freed from all pains. This is said to have occurred in 527 B. C., some 605 years before the commencement of the Shaka era, and 470 years before King Vikramaditya. Mahavira's system of teaching, as it has come down to us, is full of metaphysics and philosophy; but apart from these, its main purpose, summed up in a few words, is to free the soul from its mundane fetters by means of the three jewels: Samyak Jnana, Samyak Darshana, Samyak Charitra-Right Knowledge, Right Faith, Right Conduot. His great message to mankind is that birth is nothing, caste is nothing, but Karma is overything, and on the destruction of this Karma depends final Emancipation.

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vizvamanyu mahAvIra je samayanI vAta ApaNe karI rahyA chIe te vakhatanI bhArata varSanI sthiti bahu vicitra hatI. je vakhate kama kAMDIe kama kAMDanI ajJAna jALamAM prajAne sAvI rahyA hatA, paDitA ane dharmAcAryo prajAnA bheALapaNanA geralAbha laI temane anya zraddhAnI khAimAM paTakI rahyA hatA, ucca kahevAtAe khIjAeAne nIca samajI satAvI rahyA hatA, puruSA pairuSa-madamAM chakI jai strIjAtinA hakka para chINI mUkI rahyA hatA, ane je vakhate dharmane nAme yajJAdimAM pahiMsAnAM pApa dhamadhamI rahyAM hatAM, teve vakhate bhagavAn zrImahAvIranA prAdurbhAva thAya che. lagabhaga aDhI hajAra varSa uparanA e samaya pAkhaMDa, anAcAra, daMbha, sattA ane jAti-kulAbhimAna- maheAthI eTale bharacaka hatA ke azAntinAM ugra vAdaLAmAM gherAyalI tatkAlIna prajAnA uddAra karavA koi mahAna zaktinuM avataraNa thavuM svAbhAvika hatuM. sva-narakanA IjAradArA jyAre tIDanAM TALAMnI jema dharatI para ubharAI nikaLe che, adhikAranA rASTra jyAre khullI "

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rIte mAnavatA para AkramaNa kare che, paramparA ane kulInatAnA jere dIna, garIba ane dubalone dabAvI devAmAM Ave che, tyAre e badhA pAkhaMThe, vahema, daMbha, anItio ane mUDha paramparAenA mAMcaDAone phagAvI devA ane vizuddha satyano mahAna prakAza jagatamAM pragaTAvI prajAne maMgala-nAda suNAvavA samartha krAntikAra mahApuruSa prakaTa thAya che. Atmajayotino pUrNa prakAza meLavyA pachI te mahAna prabhu magadha dezanI vizALa bhUmI para prajAnI sAme jJAnanI jyota dhare che. emAMthI mahAna krAnti utpanna thAya che. e krAnitathI gurUDamavAdanAM unmAdI gADAM udhAM vaLe che, dharmanAM ThagArAM pAkhaMDe saLagI uThe che, karmakrAMDanI ajJAnajALa viMkhAI jAya che, uccanIcenI bhedabhAvanAo DhIlI paDe che ane strI-puruSonuM vikAsasAdhaka adhikArasA sthApita thAya che. e krAntithI hiMsAvAdanA gacALA para jabbara phaTako paDe che ane ahiMsA-dharmane dharmadhvaja pharakavA mAMDe che. bhagavAnanA pravacananuM sArabhUta rahasya rAga-dveSane zamana karavAnuM pharamAve che. dharmanuM tattva eka mAtra AtmazuddhinA sAdhanamAM che. cittanA doSonuM prakSAlana enuM nAma ja dharma-sAdhanA. jaina darzanano e spaSTa mudrAlekha che ke - nAzAmbaratve na sitAmbaratve na tarkavAde na ca tatvavAde / na pakSasevAzrayaNena muktiH kaSAyamuktiH kila muktireva // digambara thaI javAmAM ke zvetAmbara thaI javAmAM mukti nathI.

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15 tarka vAdamAM ke tattvavAdamAM mukti nathI. saMpradAya--pakSamAM kedrikAbadImAM mukti nathI. kintu kaSAyeAthI--rAgadveSathI-krAdha-aAbha-mada-mAyAthI mukta thavAmAM ja mukti che. mahAvIranA vatta mAna pravacanamAM jema tattvavicAraNAne sthAna che, tema cAritrasabandhI upadezane paNa eTaluM ja sthAna che. jaina darzananA mukhya viSaya nava tatttA cheH jIva, ajIva, puNya, pApa, Asava, saMvara, bandha, nirjarA ane meAkSa. mukhya tattvA jIva, ava e emAM badhAM tattvAnA samAveza thaI jAya che. jIvatuM mukhya svarUpa jJAna-zakti che. jemAM jJAna--kti nathI te ajIva. satkama te puNya. asalka te pApa. kama badhAya evAM kAma te Asava. karma baMdhAtAM aTake te savara. ka ( AtmA sAthe ) baMdhAvAM te anya. baMdhAyela kamanA nAza thavA te nirjarA. tamAma krama andhAthI mukti te mekSa. A nava tattvAnI TUMkI ane sAdI samaja. cAritra eka gRhasthAzramane anukUla ane khIjuM sanyAsIne anukUla ema e vibhAgeAmAM jainadana batAve che. sanyAsIne ahiMsA, satya, asteya, brahmacarya, aparigraha e mahAvratA che, gRhasthAzramIne e aNuvratA che. jaina darzanamAM jAtibhedane sthAna nathI. Atma-vikAsamAM caDhe te ucca ane paDe te nIca. jenAM guNa-karmI uMcAM te ucca ane nIcAM te nIca. mahAvIranA lakSAdhi vratadhArI dharmI zrAvakAnI andara kaNabI-paTela-kuMbhAra jAtanA paNa hatA. antyajo ane cAMDAle paNa mahAvIranAM caraNeAnuM zaraNa laine, mahAvIranA sanmArga

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16 nA upAsaka banIne peAtAnA AtmA sAdhI gayA che. satyanA paMthe cAlanAra bhagI uMca che, ane asatyanA mArge cAlanAra brAhmaNa nIca che ema mahAvIranuM dharmAMzAstra pAkAre che, je vAtane catu caiTopa vRttaH na cUkAtiScite " vagere mahAbhAratAdi vacane puSTi Ape che. pUrve anekAneka jaina rAjAe, jaina mantrIe ane jaina saradArAe prajAnI bhalAi mATe, dezanA rakSaNa mATe mhoTAM mhoTAM yuddho kheDayAM che, ane ema karI teoe pAtAnI jaina-vIratAne dIpAvavA sAthe mAtRbhUminuM hita sAdhyu che. AvA aneka narapuMgavAnAM ujjavaLa jaina jIvana dhama temaja dezanAM itihAsa-pRSThone zAbhAvI rahyAM che. vIranA bhakta vIraja thaI zake. jaina eTale sAceA vIra. pare|pakAra ane sevA e enA jIvana-mantrA hoya. enI ahiMsA zUrAtanathI jhagamage ane hiMsA tathA AtatAyIone sIdhAdAra karI mele. bhagavAna mahAvIranA dAnika ane cAritraviSayaka siddhAntA jagata mAtrane upayAgI ane hitAvaha che. e sindhAntA para lakhAcela grantha-sAhitya Aje paNa bahu heATA pramANamAM che ane jaganA sAhitya--saMsAramAM mahattvanuM sthAna bhAgave che, jenA viziSTa adhyayananA pariNAme yureApIya kAlarAe hajArA mAla cheTethI phelA peAtAnA avAjomAM ApaNe sAMbhaLIe chIe keH-- "In conclusion let me assert my conviction that Jainism is an original system, quite distinct and indopondent from all others; and that therefore, it is of great importance for the study of philosophical thought and religions like in ancient India *

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arthAt antamAM mane mAre| nizcaya jaSNuAvavA dyo ke jaina dha e mULa dharma che, khIjA sarva danAthI taddana jude ane sAva svatantra che. prAcIna bhAratavarSanA tattvajJAna ane dhArmika jIvananA abhyAsa mATe te bahu agatyanA che. "Now what would Sanskrita poetry be without the large Sanskrita literature of the Jainas! The more I learn to know it the more my admiration rises. " arthAt--jainAnA mahAna saMskRta-sAhityane alaga pADavAmAM Ave te saMskRta kavitAnI zI dazA thAya ! A bAbatamAM jema jema vadhAre jANavAnA abhyAsa karU chu, tema tema mArA Ananduyukta AzcayamAM vadhAre thatA jAya che. koI paNa taTastha abhyAsI e joi zakaze ke bhagavAna mahAvIranA jIvana--siddhAntA mahAna, vizAla ane vyApaka che, manuSyamAtrane upayeAgI che ane jIvana-vikAsanI sAdhana-vidhimAM tenu sthAna asAdhAraNa che. bhagavAna mahAvIranA jIvana-vRttanu avaleAkana karatAM kAi paNa vicAraka joi zakaze ke e mahApuruSanA AdhyAtmika jIvanamAM tapa, vairAgya ane samabhAvanI parAkASThA che. je bhayaMkara viSadharanI viSa-vAlAethI AkhuM jaMgala bhaya- bhairava banI gayuM che ane jyAM mANasAnA te zuM, paNu khIjA prANIone paNa rastA baMdha thaI gayA che evA dhanadhAra bhISaNa jaMgalanA raste mahAvIra jANI joine pasAra thAya che, ane te eka ja uddezathI ke e khIhAmaNA sapanuM bhalu karavu. tenA ajJAna ane krAdhAnya jIvana para e kAruNikane dayA Ave che ane e ajJAnI prANInA trAsanuM svAgata karatA e mahAtmA enI

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18 sanmukha upasthita thAya che. bhujaMganI ugna jvALA mahAtmA para paDe che ane mahAtmAnA zAnti-nAda bhujaMga para paDe che. Akhare mahAtmAnI jIta thAya che. mahAtmAnA zAnti-rasanA pravAhamAM bhujaganA kreAdha-maLa dhAvAya che. mahAtmAnA mahAna AtmanAda tenA Antara jIvanane sparza kare che. bhujaMgatu rugnu mAnasa svastha ane che. " zAntithI zAnti ! ane premathI prema! vizuddha premanA prabhAvazrI vairInu vaira dhAvAi jAya che ane vairIne mitra banAvI zakAya che. ahiMsAne A mahAna siddAnta mahAvIranA jIvanamAM chochA bharyAM che, ane Aje paNa ene AbhAsa jagat joI rahyuM che. sagama ' deva mahAvIranA upara anahada mAreA calAvI rahyo che, chatAM tenI upara mahAvIranuM eka rUMvADu paNa krodhathI phaDaphaDatu nathI. ulaTu, e ajJAnIne mATe e mahAtmAnA hRdayamAM dayA che. peAtAnI para paDatA mArAne te e mahAtmA gaNakAratA nathI, kintu je ajJAnamAMthI e durjana ceSTA varasI rahI che tene mATe e mahAtmAnuM hRdaya dayA` ane che. " e khIcArAnuM zuM thaze !" nI dayAbharI lAgaNI mahAvIranI AMkheAmAM pANI lAve che. hada zreSTha jAya che zamavRttinI ! samatAnI parAkASThA ! 6 " gItA "nA nAda cheH " paritrANAya sAdhUnAM vinAzAya ca duSkRtAm / dharmasaMsthApanArthAya xxx. paNa mahAvIranA AtmanAdamAM vinAzAya duSkRtAm "ne badale udvrArAya duSkRtam ( pApIene nAza karavA mATe nahi, paNa temane paNa uddhAra karavA mATe ) saMbhaLAya che. keTalA uMcA Adarzo ! keTalu uMcuM jIvana ! keTaleA samabhAva ! vizvabanyuM jIvana ahIM parAkASThAe pahoMce che !

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19 jagat je pavitra jJAna e mahaSie yu" che, AdhyAtmika tattvanA je prakAza e mahAna prabhue prajAmAM relAbyA che ene khyAla vatamAna AcArAMga, sUtrakRtAMga, bhagavatI ane uttarAdhyayana vagere AgamAnuM avalAkana karatAM sujJa vAcakane AvI zake che. ane A alpakRti paNa e ja AzayathI vAcaka varganI AgaLa upasthita karU chuM. nyAyavijaya

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phra pravezodvAraH / karttu mamuSya- karttavyaM jJAtuM mAnava-jIvanam / samyagrUpamadhIyIta zrImahAvIra - jIvanam // 1 // zrImahAvIra - vRttasya granthAH santi prakAzakAH / praNItAH pUrvavidvadbhi bahavaH supratiSThitAH // 2 // ayaM kSudraH prayAsastu tanmahAtmacaritrataH / karttavyabodhapAThAnA mupadarzana- dRSTitaH // 3 // - lekhakaH / Wan

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1-manuSya-kartavya bajAvavA ane mAnava-jIvananuM jJAna meLavavA mATe bhagavAna mahAvIradevanuM jIvana sArI rIte adhyayana karavA yogya che. 2-mahAvIradevanA jIvana-caritrane prakAza kare evA pUrvaviracita aneka supratiSThita pratye vidyamAna che. -A mudra prayAsa to mahAvIra prabhunA jIvanamAMthI kartavyaviSayaka bodhapATha pradarzita karavAnI daSTie che.

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kiir-vibhuutiH| The Grandeur of Vira.

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Part I The biography of Lord Mahavira.

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tapazcarANAM dhuri kIrtyate yo mahAnahiMsAcaraNAvatAraH / jagaddhitAssdarzavibhAsivAcaH smarAmi taM kiJcana vardhamAnam // 1 // je tapasvIomAM agresara tarIke gavAya che, je ahiMsAnA yA ahiMsAmaya cAritranA mahAn avatAra che ane jenI vANI, jagattne hitAvaha evA Adaza nA prakAza karanArI che, e vadha mAnane huM kaika yAda karU chuM. Let me meditate awhile on the Lord Vardhamana, the best amongst ascetics, the great incarnation to practise non-injury, and whose teachings illumined the ideal which proved beneficial to mankind. 1.

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mUlAbhidhAtaH khalu vardhamAno devAryanAmnA'bhidadhe prajAbhiH / vIraH punarvIratayA prasiddhaH sa sanmatitisuto'pyabhASi // 2 // bhUkha nAme bhAna ' che. prataye samana 'hevArya / nAmathI saMbedhyA che. vIratAnA vege "vIra' nAmathI prasiddha thayA cha. yo 'sanmati' bhane jJAtaputra' 55 pAya che. Vardhamana was His original name. He was known as Devarya by the people; His prowess won Him the name of Vira; and He was also called Sanmati and Jilataputra.

Page #30
prAcInavarNAzramavarmanA svAM garti tanoti trizalAGgajanmA / catulasau vizramamAzrameSu kurvan kramAdantata eti pUrNama // 3 // trizalAnandana" prAcIna varNAzrama-paddhatinA mAge pitAnI gati laMbAve che. cAra AzramamAM kramazaH vizrAma lete e mahApuruSa Akhare pUrNa vizrAmI bane che. According to the ancient rules prescribed for the castes and the orders, He, the son of Trisala, passed His days, after resting awbile, in the four orders until He became entitled to complete rest.

Page #31
padaM samasti prathamaM jananyA ArAdhanIyaH prathamaH sa devaH / kartavyabhUtAmiti mAtRbhakti- . masau vidhatte kiyadaprakoTim ! // 4 // mAtAnuM sthAna prathama che. mAtRdeva prathama ArAdhana karavA yogya che. e mATe "vardhamAna" kartavyabhUta mAtRbhakti keTalI uMcI hadanI bajAve che! The mother is given the highest place; the mother is to be adored as the first deity. Thus Vardhamana, in token of respect towards His mother, performed His duties in a manner scarcely surpassed by any.

Page #32
khedo jananyA mama ko'pi mA bhUda iti sthirIbhAvamavApya garne / sa mAtRbhakteranuzAsti pAThaM svayaM samAcarya mahattamAM tAm // 5 // mArAM mAtAjIne kaI prakAranuM duHkha na thAya e IrAde garbhamAM sthira thaIne-pitAnuM hAlavuM cAlavuM baMdha karIne e mahAnubhAva mAtRbhaktine pATha zikhave che-svayaM e vastune pite AcaraNamAM mUkIne zikhave che. In order to save His mother pain, He stayed motionless in the womb, and thus taught the art of filial devotion after having practised this great art Himself.

Page #33
sa zaizave'pyadbhutanirbhayatvaH krIDan vayasyaiH saha bAlavIraH / vilokate bhISaNamanyadA'hiM kSipatyamuM rajjuvadanyato vrAk // 6 // mAlavayamAM paNa adbhuta nirbhayatA dharAvanAra e bAlavIra peAtAnA gAThIyA sAthe ramata ramatAM eka divase eka bhayaMkara bhujaMga dekhe che, ane turata ja tene dAraDInI jema pakaDI alaga pheMkI de che. OM The brave boy in His very childhood dis played remarkable fearlessness, throwing aside, like a rope, a snake of terrible appearance while playing with His friends.

Page #34
krIDAM suhRdbhiH sa punaH karoti pratyAgataiH sarpabhayAt palAyya / saJcAraNaM nirbhaya-saMskRtInAM prajAsu bAlyAdupadizyate'taH // 7 // ane pharI e, sapanA bhayathI nAzI jaIne pAchA upasthita thayelA mitro sAthe ramata ramavA lAgI jAya che. A uparathI, bALakamAM bacapaNathI nirbhayatAnA saMrakAre pADavAnuM sUcavAya che. On the return of His playmates, who had run away through fear of the serpent, He resumed His play; this incident seems to preach to mankind the necessity of cultivating an attitude of fearlessness from very childhood.

Page #35
tamaSTavarSa paThanasya heto radhItizAlAM nayataH pitA'mbA / mAtA ca zatrurjanakazca vairI . na yo samadhyApayataH prajAM svAm // 8 // - ATha varSanI ummara thatAM vardhamAna kumArane bhaNAvavA mATe mAtA-pitA vidyAzAlAmAM laI jAya che. te mAtA zatru che ane te pitA vairI che ke jeo pitAnI olAdane barAbara vidyAbhyAsa karAvatA nathI. When He attained the age of eight years, His parents took Him to school in order that He might study. Those parents who do not educate their children properly are indeed considered to be their enemies.

Page #36
paraM mahogrAsimateradhItau . - nAvazyakastasya parizramaH syAt / tathAvidhAH khalvamadhIti-vijJAH prAgjanmasaMskArasamarthazaktavA // 9 // paNa, mahAna tejasvI prajJAdhAraka evA vardhamAnane vivAdhyayana mATe parizrama karavAnI jarUra na heya. evAo vastutaH janmAktaranA samartha saMskAra-baLathI anadhyayanavidvAna hoya che. But for acquiring knowledge no labour sooms to have been necessary for Him who was the very personification of radiant intellect. People like Him become automatically enlightened because of the conformations aoquired in previous births.

Page #37
yuvA-Hi rara-kamafma na cApalaM tanmanasastadApi / tanmAnasaM saMyamayogamudraM vizanti no vaiSayikA vicArAH // 10 // yauvanakAla e kAmadevanI raMgabhUmi che. te vakhate paNa te kumAranuM mana capala thatuM nathI. tenA saMyogathI mudrita mAnasamAM viSayanA vicAro praveza pAmatA nathI. Youth is said to be a stage for the God of Love to play on. Even in youth His mind was clam. Thanks to His practice of restraint, nothing of the objective world could enter His mind..

Page #38
na tAdRzo rAjakumArakasya durApatA rAjakumArikANAm / paraM purastasya vivAha- vArttA mudghATayet kaH prazamojjvalasya ? // 11 // Wan tevA rAjakumArane rAjakumArIonI zI khATa hAya ! paNa, prazamabhAvathI ujjavala evA e yuvakanI AgaLa vivAha karavAnI vAta krANu mUke ! There could be no dearth of princesses for & prince of such high attainments. But who could open the topic of marriage before Him who was bright by very reason of His complete control over the senses ? 11.

Page #39
vicintayeyubapalA yuvAnaH padArthapAThaM sumahAntametam / kucAlato bAlaka-jovanAnAM rakSA-Si viSeya A che 22 che capala yuvAnee A mahAna padAthe pATha para dhyAna ApavuM joIe. bALakanA jIvanane kharAba cAlathI bacAvavA mATe Apta janoe prabandha rAkhavuM joIe. Let the fickle youth of modern days meditate on this excellent example. It is tho sacred duty of guardians to make an attempt to save their wards from the evil ways of life.

Page #40
ajJAnayoga caritaM gRhasya zikSAlayA dUSitavAtasamAH / satsaGga-bodho viralastato'ca prajAH kumArga drutamAvizanti // 13 // pahajIvananI ajJAna dazA, zikSaNanAM dUSita vAtAvaraNa ane satsaMga tathA sadupadezanI khAmI-ethI AjanI ucharatI prajA jhaTa ADe mArgo utarI jAya che. Because domestic life to-day is steeped. in ignorance; because schools are in the midst of a vitiated atmospbere; and because wisdom derived from noble company is scarce, people are quiok to stray into paths of vice. 13

Page #41
tAsAM balaM 'nATaka'- hoTalA'cA nighnanti, zaMgArikavAcanaM ca / .. ratasya zoSaM kurute, vilAsA nveSAya cATanti vilAsicitAH // 14 // nATaka-Tala vagerenA zekha temanuM baLa haNe rahyA che, zRMgArika vAcana temanuM khUna cusI rahyuM che ane vilAsIo vilAsanI zodhamAM AthaDe che. Dramas, hotels and similar institutions -sap their vigour, and the reading of erotic literature drains them of vitality. Those among them who are inclined to amorous pleasures | wander, seeking.

Page #42
jitendriyaM jJAtasutasya vRttaM nivedanaM sAdhu kumArakANAm / brahmAzramI yogyavivAhapUrva brahmavrataM pUrNatayA'bhirakSet // 15 // jJAtaputranuM jitendriya jIvana jaganA kumArane mATe sundara nivedana tarIke che ke, egya vivAha karavA pUrve brahmacaryAzramanA pAlake pUrNa rIte potAnA brahmacaryanuM rakSaNa karavuM joIe. The instance of the son of Jnata, who had perfect control over His senses, is, indeed, an object lesson to young men. One who belongs to the order of students must observe the vow of complete celibacy before he can become eligible for the order of householders.

Page #43
brahmavrataM jIvanamUlabhUtaM brahmAzramaH sadguNarAzidIpaH / brahmA''rupadaM zakti - mahaH - sukhAnAM karttavyamAdyAzramapAlanaM sat // 16 // 5 brahmacaya e jIvananA mUlAdhAra che. brahmacaryAzrama e sadguNarAzinA hovA che. brahmavrata e zakti, teja ane sukhanuM dhAma che. khare ja, prathama Azramanu pAlana karavuM e pavitra kanya che. Celibacy is at the root of all life. The life of a student is like a flame, combining in itself all human virtues. Celibacy is an abode of strength, brightness and happiness, and therefore its observance in the first order is the primary duty of all. 16

Page #44
caturSu khaNDeSviha jovanasya zrIbrahmadevaH prathame'sti rAjan / 'gacchannanabhyarcya janastamagre svajIvanAdhogatimAtanoti // 17 // 2 Wan jIvananA cAra khaDA paikI prathama khaMDamAM deva virAjamAna che. tenu pUjana karyAM vagara mAlusa peAtAnA jIvananI adhArita kare che. zrIprAca AgaLa cAlatA of In the very first order among the four orders into which life is divided, resides the God Brahma; and if one moves forward without paying homage to him, his career is ruined. 17

Page #45
kiM sanmateH sammatimantarekhA lamAya siddhArthanRpo'pi kuryAt ! / athehate tatsuhRdastadane ra cheSTha kocinuM rAja | 28 sanmati" (vardhamAna)nA lagna mATe temanI sammati vagara "siddhArtha rAjA paNa zuM kare ! have "siddhArtha rAjA vardhamAnanA mitrone temanI pAse mekalIne lagna mATe temane samajAvavA koziza kare che. What could king Siddhartba, the father of Sanmati, do with regard to his son's marriage without obtaining His consent? In order that He might be pursuaded into marrying, His father sent a number of friends to Vardhamana.

Page #46
mitreSu sAphalpamanApnukatsu ___svayaM jananyetyuparardhamAnasa / snehasya vRSTayA karuNA''grahAcca marg Datorsi 2 vardhamAnanA mitrone pitAnA yatnamAM saphaLatA nathI maLatI, te avasare mAtA "trizalA devI" khuda vardhamAnanI pAse upasthita thAya che. mAtAnI snehavRSTi ane temanA karuNapUrNa AgrahathI Akhare vardhamAna mAtAnuM kahyuM mAnI le che. When the friends of Vardhamana failed in their attempt, Trisala, His mother, approached Him and made Him agree to ber proposal which was accompanied by a shower of affection and tender importunities.

Page #47
vivAha-saMsthAmatha sampravizya brahmAzramAd yAti gRhAzramaM saH / . taddharmapalyA abhidhA yazodA prasUtirekA ca tayoH kumArI // 20 // have, vivAha saMsthAmAM praveza karIne mahAvIra brahmacaryAzramamAMthI gRhasthAzramamAM dAkhala thAya che. temanI dharmapatnInuM nAma "yazodA" che. prasUtimAM temane eka kanyA thAya che, Now, having performed the ceremony of marriage, He duly entered into the second order of a house holder from that of a Brahmacharin. The name of His lawfully wedded wife was Yasoda, and from this union a daughter was born. 20

Page #48
vihAya kA~zcit sakalA anenAss zrAvanA tIthavA sy: | gArhasthyamaprApya puro'gaman ye tecapa cATa masAmu e 22 che - keTalAkane bAda karatAM, "tIrthakara" vagere badhA A Azrama-paddhatinA mArge cAlyA che. jeo gRhasthAzramamAM AvyA vagara AgaLa gayA che teo, AzramapaddhatinA krame cAlanArAonA mukAbale bahuja theDI saMkhyAvALA che. Barring a few exceptions, every one including the Tirthankaras passed through the stage of a householder; if there be others who advanced further without being householders, their number, indeed, is comparatively small. ' ' 21

Page #49
gArhasthyamaprApya puro gamastu saMsAdhanIyo birl-prkRtyaaH| vizvaprasiddhaH kramikAzramAdhvA . prAyo'khilAstena tataH prayAnti // 22 // gRhasthAzramamAM AvyA vagara AgaLa javuM e viralaprakRtisAdhya che. jagatmasiddha mArga Azrama-paddhatine kamika mArga che. eTale prAyaH badhA e ja mArge cAle che. It is possible only for such as are blessed with extraordinary powers to advance further without passing through the stage of a householder. That the four orders are to be followed in the ascending order is a well established tradition, and this leads people to follow the orders often in the same way. 22

Page #50
yaH syAt pramodastanayAvatAre na' sa pramodastanayAvatAre / kanyodbhavaH pratyuta khedahetuH saMjAyamAnaH paridazyate'dha // 23 // putra avataratAM je harSa thAya, te putro avataratAM na thAya. alake, dIkarIno janma Aje khedajanaka thato jovAmAM Ave che. A daughter's birth does not give as great joy as the birth of a son. In the present age, However, when a daughter is born it is. regarded as an occasion for regret.

Page #51
paristhitAvIzi kAraNaM tu samAjasaMsthAgatadurvyavasthA / putrazca putrI paramArthatastu dezasya khalvasti samA vibhUtiH // 24 // __ AvI paristhiti thavAmAM kAraNa te samAjasaMsthAgata duvyavasthA che. paramArthataH putra ane putrI ane dezanI sarakhI vibhUti che. Such a state of affairs is caused by the confusion in the social structure. Son and daughter both, really speaking, are assets to the nation.

Page #52
IvRkSasAmyojjvalabhAvanAyA vikAsanAyai janatAmanastu / adRSTasaMketavazena manye mahAtmavIrasya kanIpitRtvam // 25 // AvI "samAnatA"nI ujavala bhAvanA janatAnA manamAM khilavavA mATe, huM mAnuM chuM ke, aSTasaMketavazAta mahAtmA vIrane kanyAnA pitA thavAnuM sAMpaDyuM haze ! To my mind, it appears that, by a strange freak of nature, the high-souled Vira became the father of a daughter in order that a sense of such equality between son and daughter might spread amongst the people. pa

Page #53
svabhAgineyena 'jamAlinA''mA vIraH samudrAhayati svakanyAm / rUDhiprakArA bhuvi bhinna-bhinnAH kAle ca kAle parivRttibhAjaH // 26 // mahAvIra pitAnI kanyA pitAnA bhANeja "jamAli" sAthe paraNAve che. duniyAmAM rUDhinI rIte bhinna-bhinna hoya che, ane samaye samaye badalAyA kare che. Vira gave His daughter in marriage to Jamali, His sister's son. Traditions vary in differont countries, and go on changing with the change of times.

Page #54
santo mahAnto'vataranti naiva bhogAya sAMsArikavaibhavasya / sahAvatAreNa tathAvidhAnAM bhavenmahat saMkalitaM rahasyam // 27 / / mahAna santa AtmAe saMsAra-vilAsa bhegavala mATe janmatA nathI. temanA avataraNa sAthe heTuM rahasya saMkaLAyeluM hoya che. Great saints are never born for worldly enjoyments; there is always an underlying mystery in the birth of such great personages.

Page #55
voro yadA'jAyata, bhAratasya sthitirvicitrA samabhUt tadAnIm / 28. mUDhakriyAkANDavimohajAle nibadhyamAnA janatA yadAsssIt // 28 // Wan mahAvIra janmyA te vakhatanI bhAratavarSanI sthiti vicitra hatI. je vakhate janatA ajJAnaka kAMDanI sAhajALamAM phasAvAtI hatI; Strange was the condition of India when Vira was born. The people were enmeshed in a tangle of meaningless ritualism:

Page #56
dharmAdhinAthe"tha no cArzva zraddhAMvaTe'bhUt paripAtyamAnaH / uzvabruvA nIcapade'vagamya pAn cAna5madUtaM || 22 // Wan ane, je vakhate dharmanA "ThekedArA" lokone andhazraddhAnA khADAmAM paTakI rahyA hatA, ane, je vakhate peAtAne ' ucca ' mAnanArA khIjAone " nIca " samajI bahu satAvI hyA hatA; They were thrown into the abyss of blind faith by the leaders of religious thought. Those who called themselves superior were harassing others whom they considered to be low; 29

Page #57
yadApajahrurmahilAdhikArA nanyAyataH pauruSagarvamattAH / Of dharmAya yajJAdiSu bhUrihiMsA pApAnalaH prajvalito yadA''sIt // 30 // zra ane, je vakhate poruSa-mathI chakI gayelA puruSA anyAyathI strIjAtinA hakko para trApa mArA rahyA hatA, ane, je vakhate dhamanA nAme yajJAdimAM pazu-vadhane pApAnala bhayaMkara rIte dhamadhamI rahyo hatA; Men, intoxicated with the pride of manhood, unjustly deprived women of their inherent rights, and the fire of sin arising from the excessive immolation of animals in sacrifices in the name of religion, was fully ablaze;

Page #58
etAdRze bhArata- dauHsthya kAle devAryadevo 'magadha'- pradeze / khyAte pure 'kSatriyakuNDa bAni prajAyata kSatriya rAjagehe // 31 // phra ( caturbhiH kalApakam ) -evA dezanI durdazAnA vakhatamAM hevArya' heva ' bhagadha' dezamAM, lalItA ' kSatriyahuDa' nagarabhAM, kSatriya rAjAnA rAjamahAlayamAM avatare che. 6 At this miserable juncture was born the Lord Devarya, in a royal family of Ksatriyas in the city of Ksatriya-kunda in the province of Magadha 3

Page #59
abhUdasau sArdhasahasrayugmavarSAkAlo bahudUSitatvaH / pAkhaNDa - dambhaizca kulAbhimAnamadairanAcAra- vadhopatApaiH // 32 // Wan lagabhaga aDhI hajAra varSa uparanA e kALa anAcAra, iMbha, pAkhaMDa mane latiDusAlimAna - mahothI tathA hiNsaatrAsathI bahu kRSita hatA. 32 Some two thousand and five hundred years ago, the age was vitiated with the boasts of unbelievers, pride of birth, irreligious conduct, and the distressing sight of animalslaughter.

Page #60
azAntavAtAvaraNAbhrapuMjA'' vRtaprajoddhAravidhAnahetoH / svAbhAvikaH kasyacanAvatAra AsIt tadAnIM sumahAtmazakteH // 33 // azAnta vAtAvaraNanAM abhrapaTalathI gherAyelI prajAnA uddharaNa mATe te vakhate kaI sumahAna AtmazakitanuM avataraNa thavuM svAbhAvika hatuM. It seemed as if the people were shrouded in thick clouds in a very disturbed atmosphere; and, for the sake of their uplift, it was very natural that some extraordinary person, possessing wonderful soul-force, should appear on earth.

Page #61
ma-sattarama- nivAtyaacaarvaayuH prasarIsarIti / tadA tadAtApazamAya zAnti pAThAya ko'pyeti bhuvaM mahAtmA // 34 / dhamadhatA, sanmAda ane nirdayatAne atyAcAravAyu jyAre khUba phelAya che tyAre tenA sattApane zamAvavA ane zAntinA mannapATha bhaNAvavA mATe kaI mahAtmAnuM pRthvI para Agamana thAya che. Whenever an atmosphere of bigotry, intoxication of power and oppression by cruelty, prevails, some great soul appears in the world in order to remove distress, and recite charms by which peace is restored.

Page #62
uccozvazaktaravatAra eSa yad vardhamAno bhuvamAjagAma / asau virakto jagadArtanAde rbhavatyanalpA''tmavimukticintaH // 35 // A uMcAmAM uMcI zaktinuM avataraNa che ke mahAvIranuM pRthvI para Agamana thayuM. e mahAna puruSa jagatanA ArtanAdathI virakata banI AtmamuktinA, prANIonI dukhamuktinA mahAna cintanamAM magna bane che. - An embodiment of the highest power, Vardhamana came down to earth. This great personage, being filled with a desire for renunciation because of the unceasing cries of earthly creatures, became absorbed in reflection on making them free from miseries. 35"

Page #63
duHkhasya mUlaM jar3amoharoga stenaiva saMtAmyati vizvametat / cittattvabhAnojjvalasaMyamasyA' nuzAlanaM khalvagado'sti tatra // 36 // A dukhanuM mULa jaDehane rega che. ethI ja A jagata duHkhI che. AtmadaSTipUta saMyama ja e roganuM osaDa che. The root of all troubles is the disease of attachment to material things. It is because of this that the whole world suffers. The medicine thereof is the practice of selfrestraint illumined with the consciousness of the Self.

Page #64
svayaM tamAsevya paraM prapatra __ svAsthya svakoyaM prakaTIkaromi / kalyANabhUtaM jagataH purasta mityuccakaizcintanamAvizat saH // 37 !! huM pote ja pahelAM e esiDanuM saMpUrNa sevana karuM, ane mArUM pitAnuM (Atmika) svAthya prApta karUM; ane pachI e kalyANabhUta osaDane jaganI AgaLa prakaTa karuM. A jAtanA ucca cintanamAM mahAvIra nimagna bane che. Let me first administer that medioine to myself and fully get my spiritual health restored to me; and after that I shall show that tried beneficial medicine to the world. He engrossed Himself in reflection of this sort. .

Page #65
dIkSAmanAptuM kurute sma pitro =vita karma tijJAn ! khedAkulIbhUtatayA svgrbhsarvemAM mAtuH sa vivevarAtrI 28 mahAvIra garbhavAsamAM sthira thavAthI temanAM mAtAjI bahu khedakula thayAM hatAM. ethI e vivekazAlI puruSe mAtApitA jIvana hoya tyAM sudhI dIkSA nahi grahaNa karavAnI, garbhAvasthAmAM ja pratijJA karI hatI. As Mabavira remained motionless in the womb His mother was plunged in sorrow. This led the wise Vira to take a vow, while in embryo, not to renounce the world so long as His parents should live, 38 .

Page #66
sa cintayAmAsa tadojjvalAtmA.. suSamA sukha je gRhAnuSitvA kramayogato'nte sampatsyate nyAyyatayA tapopi // 31. . - te mahAna pavitra AtmAe te vakhate cittaveluM ke - mArA A mAtApitAnI gharamAM rahI sevA-suzraSA karatAM ane paritrajyA paNa mane anukrame nyAyasara sAMpaDaze. That great and noble soul reflected that 'while serving His parents in the home, His Diksa would ultimately be attained by gradual degrees in accordance with the pres.. cribed rules..

Page #67
samagrapApApagamasvarUpA dIkSA matA nirmlbhaavyogaa| atyantasantApa-vidhAyakasya pitrona sA nyAyasamanvitA syAt // 40 // ka "dIkSA sarva pApanI nivRttirUpa ane nirmaLa bhAvavRttirUpa pharamAvavAmAM AvelI che. mATe mAtA-pitAne atyanta dukha-santApamAM nAMkhI dIkSA grahaNa karavI nyAyasara nathI. Diksa is recognized as the greatest dissipator of sins, and in Diksa all the pure sentiments are combined. It is, therefore, assuredly not proper to receive Diksa if it causes grave anxiety to the minds of parents.

Page #68
pitrorupAstivratasampadAdi bhUtaM mahAmaGgalamasti loke / suduSpratIkAra-mahopakArau pUjAspadaM dharmAdhiyAM mahat tau // 41 // cAritra-vatanI sAdhanAnuM paheluM mahAmaMgala mAtApitAnI upAsanA che. jemane pratyupakAra bahu duSkara che evA mahopakArI mAtA-pitA dharmAthI janane mahAna pUjanIya hoya che. .: The worship of parents, which is highly auspicious, is a preparation for the life of a mendicant. Parents whose debts are very difficult to repay, are the first objects of veneration for the righteous.

Page #69
sa zuddhadharmA sa punaH kRtajJA satI ca taddevagurukramAm / samujjvalAntaHkaraNena samyag / etau mahAntau pratipadyate yaH // 42 // ( caturbhiH kalApakama) "te zuddha dharmane bhajanAro che, te kRtajJa che ane tenI divasevA prazasta che, ke je e mahAna guruo (mAtA-pitA)ne ujajavaLa antaHkaraNathI yogya rIte ArAdhe che. " He is said to be pure and religious, He is regarded as grateful, and he is said to excel in reverence for the preceptor and the gods wbo, with a pure heart, fervently worships his parents, who are considered to be the great preceptors. 42

Page #70
sAdhAraNasvArthakRte'pi pitro vimaannaacaaplmaacrdbhiH| eSa prasaGgaH paricintanIyo devAryadevasya mahodayasya // 43 // - sAdhAraNa svArtha mATe paNa jeo pitAnA mAtApitAnuM apamAna karavAnI capaLatA karI bese che temaNe mahadaya devAya" devane A prasaMga vicAra ghaTe. Those who audaciously insult their parents for mere gain should ponder this incident in the life of Devarya of excelling brilliance.

Page #71
yadIyamantaHkaraNaM virakta matyantamutkaM tapase prayAtum / vilambate pravrajituM tathApi sa vaha toSate svaniyoH // 4 1 # 4 Wan jenu virakata antaHkaraNa pratrajyAnA paMthe prayANa karavA atyanta utkaMThita thai rahyu che, chatAM te mahAn yuvaka kevaLa peAtAnA mAtApitAne saMteASavAnI khAtara dIkSA levAmAM vilamba kare che. Although His mind was utterly free from all desire, and He was anxious to embrace the life of an ascetic, this great soul delayed His initiation simply in order to keep His parents contented.

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amutra mAtApitarau prayAto' STAviMzavarSe sati vardhamAne / rAjyAbhiSeko'tha ziraH kimIyaM 'siddhArtha-sanvoH samalaGkarotu ! // 45 // Wan vardhamAnanI aThAvIza varSanI ummara thatAM temanA mAtApitA paraleka sidhAve che. have rAjyAbhiSeka konA prabhAvazAlI mastakane alaMkRta kare? be bhAIomAM kene thAya ? When He was twenty eight years of age, His parents left for the other world. Now, during the coronation ceremony, out of the two sons of Siddhartha the question was whose head should the crown adorn ?

Page #73
putraH pitA bAndhava-bAndhavau ca parasparocchedaparau bhavetAm / yadarthamugrAH samarA bhavanti . .. tatrAsti lakSmyAM jagadandhabhUtam // 46 // ja jene mATe bApa-beTA ane bhAI-bhAI eka-bIjAnuM ucchedana karavA taiyAra thAya che ane jene mATe bhayaMkara yuddho khaDAM thAya che te lakSmInI andara jagat AMdhaLuM banyuM che. The world is blinded by wealtb, for whose sake the son fights with his father, brothers are ready to destroy one another, and the ". most terriblo wars take place. ! !!

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parantu 'nanderadhikaH priyo'sti lakSmyAH svakIyo laghusodaro'sau / nivedayatyAgrahapUrvakaM taM 'nandirnRpatyAsana AsanAya // 47 // Wan paNa * nanti ' ( 'nandrivana' )ne lakSmI karatAM peAtAnA nhAnA bhAi ( vardhamAna ) vadhAre vhAlA che. ' nandIvardhana ' vadhu mAnane rAjyagAdI para besavA AgrahapUrvaka nivedana kare che. But as Nandi loved his younger brother more than the goddess of wealth, he most earnestly begged his brother to occupy the royal throne. 47*

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vIrastadasvIkRtimAdareNa kRtvA svadIkSAviSaye tamAha / 'mama vratAmiprada sAthe ! pUrNAM 48 . tatonuMmanvastra sAte mam // 48 / 5 mahAvIra tenA AdarapUrvaka asvIkAra karI dIkSA mATe peAtAnA mhoTA bhAIne kahe cheH Aya ! mArA vratAbhigraha have. pUrNa thAya che. mATe dIkSA sAru mane anumati Ape| ! Vira respectfully declined the offer, and broached to him the subject of His Diksa. . Oh Venerable One, ' IHe said, 'My row for sainthood having been fulfilled, permit me now to commence my austerities. >

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sa Aha pitrorSirahopariSTAt suduHsahaM me bhavi te prayANam / parSavayaM tanmama toSaNAyAs dhikaM gRhAnAvasa vardhamAna ! // 49 // nandI javAba Ape che bhAI ! mAtA-pitAnA viraha upara vaLI tArUM prayANa thAya e mane bahu dusaha thaI paDe. mATe mane saMtoSavAnI khAtara, bhAI ! be varSa vadhu gharamAM DerI jAo. Nandi replied, " If you also leave me after this separation from our parents, it will be impossible for me to bear it. Oh Vardbamana, for my sake stay at home for another two years I'.

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tadvAcamaGgIkurute vinamro' dhikaM gRhe tiSThati varSayugmam / 50 kriyAvizeSAn vratijIvanasya gRhasthaveSe'pi samAcaran saH // 50 // Wan mahAvIra vinamrapaNe peAtAnA mhATA bhAinuM kahyuM svIkArI le che. ane, gRhastha-veSabhUSAmAM paNa tyAgI jIvananI vizeSa kriyAonuM AcaraNa karatA teo be varSa vadhu gRhavAsamAM rahe che. With characteristic humility Mahavira consented to remain at home for a period of two years, and during this interval, though a householder, He practised the special observances prescribed for an ascetic.

Page #78
imAM pravRttiM kila veda vAna prasthAzrama'sthAnatayA tadIyAm / Avazyako'bhyAsavidhirmumukSoH verAtaH kAna-? " mahAvIranI A pravRttine huM "vAnaprasthAzrama"nA sthAne samajuM chuM. mumukSune anagAradharmamAM praveza karavA agAu tyAganuM abhyAsavidhAna Avazyaka che. I, indeed, consider this conduct of Mahavira to correspond with the conduct of a hermit in the third order. This practice of austerities is very necessary for an aspirant to salvation before commencing the life of a homeless ascetic. 51

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abhyasya hi tyAgavidhi praveza hitAvahaH syAdanagAra-dharme / itthaM tRtIyA''zrama-saMvidhAnaM saMnyAsasampAdanapUrvabhUmiH // 52 // tyAgavidhine abhyAsa karIne anagAra-dharmamAM praveza kara e hitAvaha paddhati che. Ama, trIjA AzramanuM vidhAna e saMnyAsagrahaNanI pUrvabhUmirUpa che. After having practised the austerities, the entry into the life of an homeless ascetio is indeed very beneficial. Thus, the observance of rules of conduct prescribed for the third order is the stage preparatory to the life of an ascetic..

Page #80
Avazyako'bhyAsavidhirna pUrva bhavenmahAvIravidhottamAnAm / tathApi dAtuM bhuvi bodhapAThaM tathA mahAnAcarati svayaM saH // 53 // ke, mahAvIra jevA uttama AtmAone cAritra grahaNa karavA pUrve tyAganuM abhyAsa vidhAna karavAnI kaMIja jarUra na heya. chatAM jagane badhapATha ApavA sAru e mahAna AtmA svayaM te pramANe AcaraNa kare che. No austerities, indeed, are considered imperative for great personages like Mahavira; Het He conducted himself in this manner in order that it may serve as an instructive lesson to others. paka

Page #81
sa triMzadabdaH puruSottamo'tha saMnyAsarUpAmupayAti dIkSAm / suvismitAstatsamayAH pare'pi santAtattasya vihoya homa | 4 || 54 Wan throza varSanI ummare e mahAnubhAva saMnyAsarUpa ( saviratirUpa ) dIkSA aMgIkAra kare che. temanA gheAra tapa joi te kALanA khIjA mahAna santA paNa khaba ajAyaba thAya che. When He was thirty years of age, He became an ascetic, where all attachments are said to cease. Other great saints of His age were wonderstruck at His practice of the most terrible austerities.

Page #82
maunAzrito dvAdaza vatsarANi prAyeNa hitvA'zanapAnakaM saH / ujjAgaro nagnazarIrapAdo mahImaTatyArata Atmazodhe // # AtmazeAdhamAM magna thayela e mahAn AtmA bAra va lagI prAyaH khAvuM-pIvuM mUkI dai, maunapaNe ujAgarA karatA ughADe zarIre tathA ughADe page pRthvI para paryaTana kare che. Deeply engrossed in the realization of the soul, He sleeplessly roamed the surface of the earth for twelve long years, naked and bare-footed, observing silence, while having almost given up food and drink. paMca

Page #83
mahAmahopadravakaSTapAte dhvapi sthirAtmA sa maharSinAthaH / na ruSyati kvApyadhamAdhame'pi kSamAM rAdhAna: mAM #pa 2 | hadda heTa heTA upadranAM kaSTa paDavA chatAM jene AtmA sthira che e e mahAna maharSi koI para paNa zeSa karate nathI. adhamAdhama upara paNa e santanA mahAna jIvanamAMthI kSamA ane dayAja nItare che. The Lord of great seers, of unruffled mind even in the face of great calamities, never was wrathful to any, but was extremely forgiving and compassionate to even the worst villain.

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evaMvidhe dvAdazavarSa - sAdhane samAptimAgacchati tasya yoginaH / sarvaprakArAssvaraNaprahANataH pUrNa parabrahma- mahaH prakAzate // 57 // Wan Ama, khAra varSanI sAdhanA pUrNa thatAM te mahAtmAne sarva prakAranAM AvaraNA ( ghAtI karyAM ) khasI jatAM parabrahmanA pUNuM prakAza prakaTa thAya che Thus He, of supremely meditative soul, continued His penance for twelve years, on the expiration of which all veils of impurity were lifted up and He shone, in full brilliance of the highest Brahman [Brahma-Pada]. 57

Page #85
pUrNAtmA'sau paramavimalAlokacaitanyarUpaH pUrNAnandaH paramavibhutaH zrImahAvIradevaH / tattvAlokaM sRjati paramaM lokakalyANaheto rAyuSvRttauM bhavati ca nirAkArasiddhasvarUpaH // 18 // pUtmA , paramanirmalaprakAza-caitanyasvarUpa, pUNunanda ane paramavibhu zrImahAvIradeva have lokakalyANa mATe mahAna tatvAdarzanuM prakAzana kare che. ane AyuSya (72 varSanuM) pUrNa thatAM nirAkAra siddhasvarUpane prApta thAya che. That perfected soul, the embodiment of consciousness which is full of brigbtness and immensely pure, the eternal bliss, the omni. present being, the venerable God Mabavira radiated bright rays of eternal truths, and taught His great ideals for the welfare of mankind. And when His life-period was over, He attained to 'the state of formless and perfect existence. 58.

Page #86
Part II *The Preaching of Lord Mahavira [ This part is newly added to this present edition of Vira-Vibhuti, by the author with his Gujarati translation as well as an English translation of N. K. Bambhania, M. A., LL, B., Mangrol, Kathiawar. )

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satyaprakAzaM samavApya pUrNa yad vardhamAno jagato dideza / saMkSepatastat pratipAdayAmi samagrakalyANanidAnabhUtama // 59 // 5 tamAma AvaraNu-andhAne ucchednI satyane pUrNa prakAza prApta karyAM pachI bhagavAna mahAvIre jagatane je upadeza karyAM che te sarvane kalyANukAraka hoI ahIM TUMkamAM raju karU chuM I here briefly relate what Lord Mahavira taught to the world after receiving that True & Perfect Light. That teaching is such as will benefit all. 1

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vimohanidrApatitA manuSyA mahAtmanA kAruNikena tena / pavitravANIpramaraiH svakIyai mahasvibhirjAgaritAH prabodhya // 60 // ja e kANika mahAtmAe mohanidrAmAM paDelA mANasone pitAnI pavitra vANonA tejasvI pracArathI prabaMdhIne mAyA che. Men of the world were fast asleep under the influence of Moha (ignorance or infatuation). Them this Great Soul, with His heart overflowing with meroy, has awakened by means of His brilliant flow of pious speech. 12.

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dharmAzayAt svArthakRte ca hiMsAM vidhIyamAnAM pracurAM samantAt ! so'pAsituM durgatihetubhUtA mAjohana jJAnamacaM satAna !! dUra Wan te mahApuruSe dhama buddhithI ane svAthane mATe (viSayaleAlupatAthI) karAtI krutikAraka hiMsAnA bahu vyApI pracArane nAbUda karavA jJAnamaya Andolana phelAvyuM hatuM. He launched a purely spiritual movement to root out the evil practice of animal-slaughter, which was carried on everywhere under the aegis of religion, which was due to the gross selfishness of men and which was sure to lead them to perdition. 63

Page #91
uccairmahAtmA sa dideza lokAnyuSmAkamAcchettumasUn parasya / naivA'dhikAraH, priyameva sarva sImAnAM ninanIyana 4i // 6 // Wan e maharSie leAkeAne joradAra upadezamAM kahyuM: anya prANInA prANAne chInavavAneA tamane hakka nathI. maSAone peAtAnuM jIvana keTaluM vhAluM che e samajo ! To men that Great Soul preached at the top of His voice: You have no right whatso-ever to take the life of another. Life is as much dear to others as to you.

Page #92
sarvaH samAkAMkSati saukhyameva parasya duHkhIkaraNaM na yuktam / duHkhasya kASThA ca parA parasya prANApahAre pravicArayadhvam ! // 13 // badhA sukhane ja cAhe che. bIjAne dukha ApavuM e ucita nathI. jarA vicAra kare ke bIjA prANInA prANe levAmAM tene keTaluM dukha thatuM haze ? keTalI hade te duHkhI thata haze ! All want happiness and happiness only. Then to give pain to others is bad. Please think: when an animal is killed it feels the worst of pains.

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na hiMsayA sidhyati dharmatattvaM dharmastu santoSaNataH parasya / tenaiva saMsidhyati saumanasyaM mitho manukhyapu tathA'smataSaH || 6 | hiMsAthI dharmanuM tattva nathI sadhAtuM. dhama tA khIjAne santASa pamADavAmAM che. eja rItathI manuSyAmAM paraspara saumanasya ( mIThI lAgaNI, mIThA vyavahAra ) sadhAya che; ane sAthe ja, emAM AtmasantASa paNa pamAya che. To attain piety (Dharma) through violence! That is impossible. To attain piety make others happy. The mutual good-mindedness of men and also self-content flow from this wish to make others happy.

Page #94
anantasaMklezabhavArtanAdaiH karoti vAtAvaraNaM ca hiNsaa| .. malImasaM krUra-bhayaMkaraM ca vilIyate tena ca lokazAntiH // 65 // prANIne hiMsavAmAM tenA ananta dukhabharyA ArtanAde kharekhara vAtAvaraNane krara, bhayaMkara ane malina banAvI mUke che, ane ethI prajAjIvananI zAnti paNa haNAya che. The helpless cries of animal experiencing infinite pain while being killed, render the atmosphere dirty, cruel and fearful, It is this that destroys world-peace.

Page #95
jijIviSA cet sukhataH svayaM taMd na bAdhakaH syAt parajIvanasya / anyAn samujjAsya sukhIbubhUSA nUnaM mahAmohaviceSTitaM tat / / 66 / Wan mANasa pAte jo sukhe jIvavA cAhatA hoya te teNe khIjA jIvAne paNa sukhe jIvavA devA joie, bIjAnA jIvanamAM bAdhAkAraka na banavuM joie. bIjAnA kaccaraghANa vALIne pAte sukhI thavA icchavu e te khUbaja ajJAna ceSTA che- bhayaMkara bhramaNA che. If one wants to live in peace, let him not destroy that of another. The desire to live happily after destroying others is an *gregious blunder,

Page #96
vanaspatInAmazanaM vihAya mAMsAzanaM naiva satI pravRttiH / hiMsAM vinA klezaparAM hi na syAt tArAyopAnivattvanuM tat II 67 II Wan vanaspatinA AhAra mUkI mAMsabhakSaNa karavuM e sArI vAta nathI. hiMsA ke je saheje klezAtpAdanathI bharapUra che, RRte vagara teA mAMsAhAra kayAM sabhave tema che ? eTale mAMsAhAranI pAchaLa hiMsAnA pApAnala bhayaMkara bhabhUkI rahyo haiAya che. Ama mAMsAhAra dUra AzayamAMthI janme che ane krUra Azayane janmAve che. To leave the vegetarian food and to take to the meat-diet is bad. This meat-diet which can arise only out of hard-heartedness and which further engenders hard-heartedness, is impossible without animal-slaughter which involves a lot of cruelty. OM

Page #97
sUkSmAsumarave'pi vanaspatInAM na tAn vinA jIvati dehadhArI / naisargikaM bhojanamAcaraMstat , jano na duSyedamalImasatvam // 68 / * vanaspatimAM yadyapi susUkSma prANa tatva (Life) che, tathApi tenA AdhAra vagara dehadhArI jIvI zake nahi. vaLI, e prAkRtika AhAra che, jemAM bilDala kaI prakAranI malina cIja (lehI, haDDI vagere) nathI. e mATe e svAbhAvika pavitra AhAra karatAM mANasa dUSita thato nathI-gunhegAra Tharate nathI Granted that the plants have some sort of life in them; nevertheless it is impossible for men to live without them. This is also the natural and immaculate food. So a man taking it, is tainted with no sin. 70.

Page #98
dideza pIro mahatImahiMsA saMnyAsinAM gehavatAmaNuM ca / saMkalpataH 'sthUla zarIrabhAjAM nirAgasAM hiMsanavarjarUpAm // 62. / / mahAvIra deve ahiMsAnuM mahAvata saMnyAsI jIvana mATe batAvyuM che, jyAre gRhastha mATe ahiMsAnuM ANuvrata jaNAvyuM che. gRhastha mATe prarUpAyelI "aNu" ahiMsA niraparAdhI skUla" ("trasa") prANIonAM IrAdApUrvaka hiMsanathI viramavAmAM sImita che. Lord Mahavira has ordained non-violence for all-extra-ordinary non-violence for ascoties & ordinary one for householders. And that ordinary non-violence consists in not. intentionally killing innocent animals.

Page #99
parasya duHkhIkaraNaM kaSAya vikAradurbhAvavazena hiMsA / pramAdayogaH svayameva hiMsA durbhAvavRttiH punarucyate kim ? // 70 // bIjAne svArthathI, bhalAlacathI, kedhAdivikArathI agara mUDhabuddhithI bhramita khyAlathI duHkha ApavuM e hiMsA che. pramAdayoga-pramatta sthiti-asAvadhAnatA jAteja hiMsA che, te pachI dubhAvavRtti mATe te zuM pUchavuM? To give pain to others out of such feelings as arise in tainted hearts is also Hinsa ( violence ). Carelessness itself amounts to violence; much more so then does malice.

Page #100
hiMsAprasUtiH pratihiMsakatvaM jagatyahiMsA-balamuccakoTi virodhicetAMsyapi nAmayed yat // 71 // hiMsAmAMthI pratihiMsakabhAva janme che. vaira vairane janmAve che, ema vairathI vairanI paraMparA cAle che. jagamAM . ahiMsAnuM baLa e ucca koTinuM baLa che, ke je virodhIonAM dilane paNa namAve che. Violence gives rise to counter-violence. An act of hostility lets loose a flood of such aots. The force of non-violence is of so supreme a type that even hostile hearts may bend before it. 73

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na kvApyaho ! sevata ! durvicAraM svadurvicArAkramaNaM sva eva / vizvAMgimaitrIratilakSaNaM bhoH ! arjittadharma samupAzrayadhvam || 72 // bhagavAn kahe che: e manuSyA ! koine mATe paNa khure vicAra na sevaze|. yAda rAkhazeA ke peAtAnA duSTa vicArA peAtAnI ja upara AkramaNu karanAra thai paDe che. duniyAbharanA prANIe tarapha maitrIbhAva rAkhavA eja ahiMsA dharma che. e dhamane tame tamArA jIvanamAM prakAzamAna manAve ! Oh, never entertain an evil thought. Such an evil thought acts upon the person himself. Oh men, ever observe the vow of non-violence which consists in wholehearted love for all, 94

Page #102
priyApriyaM svasya yathA sukhAsukhaM bhaveta sarvatra sucittabhAvanA __ amaMgalaM kasyacidAcareta no ! // 73 // jema pitAne sukha priya ane duHkha apriya che, tema bIjAne paNa temaja che. ema samajI e ! sajIne! badhA prANIo tarapha tamArI manabhAvanA zubha rAkhe ! keInuM paNa amaMgala na kare. Just as you like pleasure & dislike pain, 80 do others also. Think this and be wellwishers of all. Oh, never think of doing ill to anyone. 5

Page #103
hiMsanti lobhAcchalayanti lobhAt kliznanti lobhAdU ripavanti lobhAt ! lobho hi vistIrNamanarthamUlaM tat pApamuSThiva suNImadvaita || 74 II 5 mANasa bIjAnI hiMsA kare che lAbhathI, bIjAne Thage che, ThagavA dAvapeca kare che lAbhathI. khIjAne herAna kare che athavA pAte herAna thAya che leAbhathI, ane khIjAnA duzmana ane che. lAlathI. kharekhara lAla ananu vistIrNa mULa che. e pApanu nikandana karI sukhI thAo ! It is due to greed that people kill, as enemies deceive, give pain to, and act towards others. That greed is the great source of all evil or all distress. Root it out and be happy, 76

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parigrahAndolanamUcchitAtmA svayaM samAmantrayati vyathaugham / tathA parAn muJcati kaSTabhUmau svAnyopakArI khalu lobharodhaH // 75 // Wan mANasa parigrahanA AndolanamAM sUrcchita thaI hAthe karI duHkhAne nAtare che; eTaluja nahi, enI e mUrchA bIjAone paNa duHkhI hAlatamAM nAMkhe che. kharekhara lAbhanA niyamanathI peAtAne lAla che, ane sAtheja bIjAAne paNa ethI phAyadA pahAMce che. One under the influence of avarice invites unto oneself and others a lot of troubles. And it is the arresting of avarice that makes oneself and others happy.

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krodhAt svacitsvAsthyamapAkaroti mAnAnnirunddhe vikasat svasatvam / dambhAnnijAntastimiraM cinoti doSAn samAkrAmata sattvato'mUn // 76 // mANasa krodhathI pitAnuM Atmika svAcca gumAve che, ahaMkArathI pitAnA satvane vikAsa pAmatAM aTakAve che, mAyAthI pitAnI andara "andhakArane saMgrahe che. A dene tame AtmabaLe dabAve ! Anger undermines the spiritual health. Pride checks the growth of heart. Hypocrisy accumulates the internal darkness. Be brave and crush these vices. : GK

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uvAca vIraH sugabhoraghoSai bho bho janAH ! samyagaveta satyam / satyasya padyAmavalambya dhIrA staranti mRtyu samapAstapApAH / 77 // bhagavAna mahAvIre gaMbhIra ivanithI upadeza karatAM kahyuM he manuSyo ! satyane barAbara samaje ! satyane mArga pAmIne dhIra AtmAe tamAma pApathI mukta thaI mRtyune tarI jAya che. With the deep resounding voice has Lord Mahavira preached: Oh men, know well what the truth is. It is by taking to the path of truth that people wash away all their sins and conquer death.

Page #107
pako hi dharmo'khilamAnavAnAM samartha: parmArTa H asAvahiMsA-tapa-saMyamAtmA nAtaH phAsTaca thAH | 78 . samasta manuSyane dharma ekaja che, je jIvanane parama maMgala sthiti para laI javA samartha che. te dharma ahiMsA, saMyama ane tapa che. A sivAyakuzala-mArga bIje kaI nathI. The path of Dharma (religion ) for all is one. It is that which leads tbem to the perfectly blessed state. And that path is non-violence, penance and self-control. Other than this there is no way to lead to the blessed state.

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zamo damaH saMyama-satya-zIla kssmaa-dyaa-tyaag-tpstitikssaaH| samAzrayetA'mRtadharmamenaM vimuktaye bandhanataH samagrAt // 79 // zama, hama, saMyama, satya, zIta, kSamA, hayA, tyAga, tapa, titikSA e amRtadharma che. tamAma bandhanethI chUTavA mATe. A dharmane abhyAsa kare! To become free from all fetters, you should resort to this path of religion leading unto immortality. This path is the pacification of passions, subjugation of senses, control of mind, truthfulness, morality, forgiveness, 'compassion, renunciation, penance and patient . enduring.

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dvijJAtaya: kSatriya-1pa-rakAH sarve vikAsa svamalaM vidhAtum / yAvat samunnantumalaM dvijanmA zUdro'pi tAvanmahilA'pi tAvat // 80 // 1 1 brAhmaNA, kSatriya, vaizyA ane zudro badhA peAtAnA jIvanavikAsa, AtmavikAsa karI zake che. eka brAhmaNa peAtAnI jeTalI unnati sAdhI zake che, teTalI, eka zUdra ane eka strI paNa sAdhI zake che. Any one, whether he be a Brahmana, a Kshatriya, a Vaishya or a Shudra, is competent to accomplish one's spiritual progress. A Shudra and a woman are as much competent to progress spiritually as is a Brahmana

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carmAdhikAre sakalAH samAnAH sarva samunnetumalaM caritram / / sarve samaM prAtumalaM vikAsa mahanti sAmAnyata eva mokSam // 81 / / dharmane adhikAra brAhmaNa-kSatriya-vaizya-zuddha badhAne eka sarakhe che. e badhA potAnA cAritrane unnata banAvI zake che, e badhA pitAne eka sarakho vikAsa sAdhI zake che ane e badhA eka sarakhI rIte mekSa meLavI zake che, So far as the path of religion is concerned all are placed equally. All can equally improve their character. All are equally competent to attain their spiritual growth and freedom from bondage.

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ucca guNe karmaNi yaH sa ucco nIco guNe karmaNi yaH sa nIcaH / zUdro'pi cet saccaritaH sa ucco dvijospi ced duzcaritaH sa nIcaH // 82 // 5 5 je guNu-kamamAM ucca che te ucca che ane nIca che te nIca che. zUdra paNa sadAcaraNavALA hAya tA. ucca che, jyAre brAhmaNa ducaritra hAya tA nIca che. Superior is he whose acts and virtues are superior; and inferior is he whose acts and virtues are inferior. A person having good character is superior though he be a Shudra; and a person having bad character is inferior though he be a Brahmana. 84

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dvijAtayaH kSatriya-vaizya-zUdrAH sarvaM khalu svocitakarmataH syuH / asti pratiSThA guNakarmayoge na jAtimAtrA garimAspadIsyAt // 83 // brAhmaNa, kSatriya, vaizya, zUdra badhA pitAnA ucita karmathI che. pratiSThAnuM sthAna guNakamanA vege che, jAtimAtrathI gorava nathI. : A person is a Brahmana, Kshatriya, Vaishya or Shudra according as he does the work befitting a Brahmana, Kshatriya, Vaishya or Shudra. His superiority depends on his virtues and deeds. The mere fact that he is born in a higher caste cannot entitle him to greater respect. . . 85

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Asan dvija-kSatriya-vaizya-zUdrA bhakteSu gehi-zramaNeSu tasya / pravrAjayAmAsa sa yoSito'pi sarvA''tmakalyANasamAnavRttiH // 84 // bhagavAna mahAvIranA anuyAyI sAdhu ane gRhastha vargamAM brAhmaNa, kSatriya, vaizya, zuddha badhA hatA. e maharSinI zAsanasaMsthAnAM dvAra badhAne mATe khullAM hatAM. tamAma AtmAonuM kalyANa karavAnI eka sarakhI vRtti che jenI evA e mahAtmAe strIone paNa dIkSA ApI che. e mahAna prabhue zUdrone mATe paNa vikAsa sAdhanane mArga eTaleja mekaLA batAve che. Among ascetics and householders the followers of Lord Mabavira, there were Brahmanas, Kshatriyas, Vaishyas and Shudras. He had consecrated even women as nuns. He had but one mind, namely, to emancipate all. 86

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samagravastusthitibodhanArtha manyonyadRSTacantaravedanArtham / anyonyamaitrIparibhAvanArtha syAdvAdatattvaM bhagavAn dideza // 85 // bhagavAne jagatane anekAntadaSTine athata vividha daSTibinduothI sApekSAdaSTithI vastusthitinuM vizAla avalokana karavAnI paddhatino pATha zikhavyuM che-vastunI sAcI ane pUrI hAlata samajavA mATe, ekabIjAnAM dRSTibinduone samajavA mATe ane e rIte janatAmAM paraspara mitrIbhAva jagADavA mATe. In order that people may know the truth of things, that they may appreciate one another's view-point and that their mutualrelations may become smoother, He taught the philosophy of Foreig or area which means examining a thing from different view-points and which seeks to reconcile in a thing such qualities as are apparently contradictory.

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ayaM hi vAdo vyavahArakArye sAmAjikatve'pi ca rAjanItau / dharme tathA darzana-sampradAya kSetre samAdhAnasamarthabhUtaH // 86 // anekAntavAdanI upayogitA jIvananAM badhAM kSetramAM che. ene praga vyavahAramAM, sAmAjika viSayamAM, rAjakAraNamAM ane dharma, darzana tathA saMpradAya kSetromAM samanvaya sAdhI samAdhAna karI ApavAmAM upakAraka bane che. It is this philosophy alone that can put an end to all controversy in all spheres, namely, worldly affairs, social affairs, politics, religions and philosophical systems,

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lokaM samudbodhayati sma vIraH karttavyasaMpAlanatatparaH syAH / / kartavyasiddhistava hasta eva syAH svAzrayI tvaM tvamanantazatiH // 7 // " mahAvIra kahe cheH mahAnubhAva! kartavyapAlanamAM sAvadhAna bana ! kartavyasiddhi tArA hAthamAM ja che. svAzrayI bana! tArI zakti ananta che. Lord Mahavira preaches to all: Your only concern should be to do your duty. To do it lies within your power. Be self-reliant. In you there lies hidden infinite power.

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svaya zarIrI nijabhAgyakartA kAryAnurUpaM vitanoti bhAgyam / vidhAtR naivezvaranAmatattvaM svahastasAdhyaM khalu jIvanaM svam // 88 // prANI teija pitAnA bhAgyane sASTA che. jevA kAma te kare che tevuM pitAnuM bhAgya saje che. Izvara, paramezvara che, paNa te ApaNo bhAgyasaSTA ke vidhAtA nathI. pitAnuM jIvana piteja, pitAne hAtheja sAdhavAnuM che. A person bimself is the author of his fate. As he does, so he forges his fate. God does exist; but He is not responsible for the * acts of men. To make or mar one's life depends on oneself.

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yo'ntAripUNAM vijaye parAkramI lokottaraH saiva mahAn parAkramI / jitendriyasyA''tmabalaM prakAzate ziromaNiH sarvajaDaujasAM khalu // 89 Wan Antara zatruene jItavAmAM je parAkramI che, te ja mahAn manuSya leAkeAttara parAkramI che. jitendriya vyaktinu Atmakhala jaganAM tamAma bhautika khaLAnA mastaka para maNinI jema jhagamage che. He alone is the great and extra-ordinary hero who valiantly subdues the enemies within. The power of him who has subdued his senses shines like the crest-jewel of all material powers. 1.

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sazcetanAnandamahomayaM svamantardRzA''tmAnamavehi tattvam / bhramaH svakarmAvaraNaistadIyaH zivaH sa muktastadapAsanena // 90 // hara Wan mahAbhAga ! tu peAtAne AtmAne--saccidAnandarUpa svacetanatattvane oLakha ! antardaSTithI oLakha ! enu' bhramaNa ( bhavabhramaNa ) enAM peAtAnAM kArmika AvaraNAne lIdhe che. e AvaraNA khasI jAya eTale e mukta che, pUrNa brahma ziva che. With the gaze turned inwards realise thy self which is full of the supreme lustre of intelligence and bliss. His wanderings in this world are due to his being shrouded by his veils of Karma. Let him destroy them; and he is blessed, he is free, he is the supreme.

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sarve cidAnandamayAH svarUpataH zarIrabhAjaH paramezvarAH samAH / anantavaicitrya viDambanAH punaH svakIyakarmAvaraNAnusArataH // 91 // 5 badhA jIvA svarUpe ekasarakhA cidAnandarUpa paramezvara che parantu A ananta vicitratA, ananta viDaMbanA dareka prANAnAM pAtapAtAnAM kAmika AvaraNAthI sarjAi che pAtapeAtAnAM kAmika AvaraNAne anusAra sarjAya che. akhila bhavacakra-vivanta kAmika cakra para Azrita che. All embodied souls are in their real nature Gods (paramezvara) endowed alike with infinite knowledge and infinite bliss; but their infinite varieties and agonies are due to the Karmic forces that cloud them; and rise in accordance with the Karmas of each. 93

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jittarAme vaDhAMmAnA ___ mantardazA bhAlaya zAntavRttyA ! / sampatsyate te tadabhedadRSTiH sampatsyase tena ca vizvabandhuH // 92 // bhadra! sarva prANIonuM antastatva, antaHsvarUpa, cittattva eka ja che. zAnta bhAvathI antardaSTie ! ethI tane abhedradarzana thaze ane enA phalarUpe tArAmAM vizva badhubhAva pragaTaze. With the tranquil mind turned inwards realise the fact that all souls are of the same nature. That will enable thee to see oneness everywhere. And that in turn will make thee the friend of the world.

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anAdinA karmabalAzrayeNa zarIrayogena bhavaM vicitram / karmANi kurvan paribambhramIti jIvo dadhAno jaDapAravazyam / / 93 // jaDavivaza chava kamabalAzrita anAdi zarIrane karmaandhAne karate vicitra bhAmAM bhramaNa karI rahyo che. : On account of the beginningless association with the body which is due to the Karmic forces, the soul bearing material bonds, wanders in this strange world, through innumerable lives, accumulating Karmas.

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mohAvRtervismRtavAn svarUpaM jaDAnuSaMgaikarataH zarIrI / klezAn prabhUtAnanuvobhavIti tanmuttimArga: svayameva sAdhyuMH || 14 || Wan jaDAnuSaMgakarasika prANI mAhAvaraNane lIdhe pAtAnu svarUpa bhUlI gayA che ane ethIja e nAnAvidha kalezeAthI duHkhI che. emAMthI chuTavAnA mArga teNe pAteja sAdhavAnA che. (anya koi sAdhI Ape evuM tattva duniyAmAM cheja nahi. ) The soul who because of being clouded by ignorance or infatuation has forgotten his native form and who takes delights in material enjoyments alone, repeatedly experiences a lot of pain. Freedom from that is attainable only through his manly efforts. 96

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na ko'pi netA narakaM na vA divaM na ko'pi sammocayitA bhavAvaTAt / svakarmaNA badhyata eSa mucyate svakarmaNA yAti gatiM zubhAzubhAm / / 95 // bhagavAna kahe cheH nathI ke narakamAM laI janAra, ke nathI ke svarga bakSanAra temaja nathI keI, bhavacakramAMthI prANane chuTe karanAra prANI pitAnA ja karmo baMdhAya che ane pitAnA ja puruSArthathI chuTe thAya che, temaja pitAnI ja kRti anusAra sArI ke kharAba gatimAM jAya che. There is none to lead us to hell or to beaven, nor any to emancipate us from this worldly ditch. Every one of us is either fettered or free on account of one's own acts; and it is on their account alone that one goes to good lives or bad. -

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nAnA vyavasthAta uvAca cetanaM bhinnaM pratikSetrakamaMgamAtragam / anantacidvoryasukhaM svarUpataH ravAM ja vAvaDhivAri-malenina / 16 ka bhagavAna kahe cheAtmA nAnA che, kemake te ja vyavasthA zakya che ane zarIre zarIre bhinna che, kevalazarIravyApI che ane svarUpe anantacita-vIrya-sukharUpa che. e pote ja pitAnI tathAvidha dazAthI karmo bAMdhe che ane bhagave che. (jIva svayaM karma kare che, bAMdhe che ane bhagave che. emAM "Izvara" nAmanA tatvane kaMi ja abhisaMbandha nathI.) As otherwise there can be no order, Lord Mahavira has taught that the souls (TFCAT) are many, different in different bodies, and pervad. ing their respective bodies and not extending beyond them. They are, moreover, full of in. finite knowledge, power and joy in their true nature; and they themselves perform actions and reap their fruits 98

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muktiM ca karmAvaraNAd vimukti dideza cAritrabalopalabhyAm / karmAnubandho viramed yadA ca kSIyeta pUrvazca tadA hi muktiH // 97 // kamavaraNathI pUrNa mukti ene mahAvIra mukti kahe che. moha, avidyA e AtmAnAM banzana; enAthI sarvathA AtmAnuM chuTApaNuM thavuM eja enI mukti che. karmanA baMdha thatA aTake ane pUrvanA baMdha tamAma kSINa thAya tyAre mukti che. ane te cAritra-baLathI pamAya che. He has further taught that the salvation consists in freedom from all the Karmic bonds, and that this salvation is attainable through the strength of pure conduct. When fresh Karmas cease to bind and all the accumulated past Karmas wear away, one attains salvation.

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anantacidvIryasukhaprakAzAM dehAkSacetorahitAmamUrtAm / zivAmabAdhAmacalAmanantAM pUrNAtmazuddhiM sa uvAca muktim // 98 // bhagavAna AtmAnI pUrNa zuddhine mukti kahe che. e AtmAnI zuddha amUrta avasthA che, jyAM zarIra, Indriya ke antaHkaraNa kaMI nathI. anantacidAnandavIyamaya AtmAnI e pUrNa svabhAvasthiti che. AtmAnI e zAzvata, acala, akSaya, avyAbAdha maMgala sthiti eja enI mukti-dazA che. He has also taught that in the emancipated state there is the light of infinite knowledge, power and bliss; there are no body, senses and mind, there is no form, there is blessedness, there is no pain, there is no movement, there is no end and there is perfect purity of the soul. The per. fect purity of the soul, endowed with above-mentioned qualities is final Emancipation (for). 100

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muktasya bhUyo na bhavAvatAro muktina sA nAma mavAvatAre / nAnyatra muktaH paramezvaratva mAtmA hi khalvIzvara Aramamukta: / 99 // mukta thayela AtmAnuM pharI saMsAramAM avataraNa thatuM nathI. mukta thayA pachI paNa pharI enuM saMsAramAM avataraNa thAya te te mukti ja na kahevAya. IzvaranuM IzvarapaNuM tenI mukti sivAya bIjuM kaMI nathI. AtmA ja bhava-baMdhanathI mukta thatAM Izvara che. bhavabaMdhanathI mukta thayela AtmA sivAya bIje ke Izvara nathI. An emancipated soul never returns to this world. Nor is it emancipation if an emancipated soul were to return to this world. Divinity resides nowhere except in this emancipated state: It is only the very state of the soul that makes it God. 101

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manovizodhapravaNairvirAga bhAvAnukUlairvimalaistapobhiH / samullasatsaMyamayogavadbhiH saMsAdhya jJAnavatA garamapu i 200 / i virAgabhAvane anukULa ane cittane saMdhivAmAM pravINa temaja saMyamayeganA pragatimAna vikAsathI paripeSita evA nirmala tapathI jJAnInI mukti thAya che. A person endowed with the true discriminating faculty attains this state of emancipation by means of pure austerities that tend to purify the mind, that are such as would strengthen the spirit of non-attachment and which are further bristling with self-control, 102

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yato yato rAgamalA vyapeyu bhajet sadA taM tamupAyamuJcaiH / mukteridaM sAdhanamAha vIro ja vAghoSAgAkuvA cAta 202 - ka bhagavAna pharamAve che je je rIte rAgadveSAdi mala nAbUda thAya tema te! tema pravate ! te te upAyane majabUtapaNe se! eja muktinuM sAdhana che. bhagavAna kahe che. bAhyale keSaNanA anugAmI na bane! One should always resort to proper expedients what-so-ever as would wash away the dirt of attachment. Lord Mahavira has taught this to be the means whereby to attain salvation. One should never move with the worldly current. 103

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iti svalpaM vizvapraNatacarito duzcaratapAH kSamApArAvAro'khilajanahitArAdhanamanAH / jagavayApi-zreyaskara-vividhavRksaMgamamayaM khAsa smRta iha yathAzakti bhagavAn // 10 // jagaddavandita-carita, duzcara tapanI mUrti, kSamAsamudra, vizvahitanA ArAdhanamAM nimagna ane duniyAbharane kalyANakAraka thAya e vividha daSTionA samanvayathI saMpanna mArga batAvanAra evA mahAprabhu mahAvIrane A pramANe (A prabandhamAM) yathAzakti kaMIka yAda karyA. In this way, according to my capacity, I have tried a little to remember Lord Mahavira, whose life has been rovered by the whole world, who had practised the top-most penance, who was an ocean of forgiveness, who had but one mind, namely, to accomplish the good of all, and who has taught the path which is universal, is beneficial to all and towards which all the systems of philosophy converge. 104

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Introspect yourself! Realize the Truth ! Tread the path of Reality ! And then tide over death! Nyayavijaya.