Veer Vibhuti

Author(s): Nyayavijay
Publisher: Jain Tapagaccha Sangh Pedhi
Catalog link: https://jainqq.org/explore/035303/1

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GlabJdh [ ToIkale lo *elcl bId 'lo?||3|3 phona : 0278-2425322 3004846 3103 Shree Sudharmaswami Gyanbhandar-mara, Surat www.umaragyanbhandar.com

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

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pha satyaM samavabudhyadhvaM ! yAta satyena vartmanA ! | satyAjJayotthito dhIro mRtyuM tarati medhiraH // - nyAya vijayaH

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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. d., ph D. RAJARATNA Director, Oriental Institute Baroda. Second Edition 1939.

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INHEARLAHILAIMARY mAMgaroLa zrI jaina tapAgaccha - saMgha-peDhIpradatta Arthika yogayI prakAzita - mmmmmmmmmm vIra saM. 2465 vikrama saM. 1995 dharma saM. 17 dvitIya zrAvaNa vaDodarA-luiANAmitra prinTiMga presamAM aMbAlAla vi. ThAkare prazAzakane mAre chApyu. tA. 31-6-19.

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FOREWORD [To the first edition ] Lord Mahavira, 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 Mahavira, 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 challonged the superiority of the Brabmanas, to challenged their sacrifices, and He challenged their immolation of animals op a large scale. In His time there were no less than sixty schools of thought, kdown, 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 ap a strong fight against the Orthodoxy, that is to say, Brahmanism. How, in the coarse of time, these schools booame extinct, or morgod in other more powerful religions, history doos 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 sew 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 tho Brahma. nical ascendancy in the time of Maharira, tendod, 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 Vratya, 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 religions 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 roaction of one religion on another, all the threo 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 Mani Nyaya vijayaji in Sapskrita, entitled, the Vira Vibhuti, or The Grandeur of Vira. This work (in fifty seven verses) gives in a not-shell the story of the life of Maharira as preserved in the Svetambara tradition. He has also made an attempt to lay special stregs on sach 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 get up by Him. In Mani Nyayavijayaji's own words, Mabavira's preachings can be summed up in three simple words:(i) Abimea, or non-injury. (ii) Sangama, 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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6 daily life, customs and manners. There is, therefore no bigotry in it, there is nothing sectarian about it, and there is nothing of provincialism in it. Jainism, thus, is a universal religion, and its character is more than national,-it is truly international. Any one practising these ideals is a real Jaina whether he calls himself 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, righteousness and virtue. I had much hesitation in undertaking this work, but to me Muni Shri's word is an order. BARODA. 16th October 1932. } B. B.

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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 Jnataputra, best known as Vira or Mabavira, regarded by the Jainas as the twentyfourth and last Tirthankara was a historical personage and a contemporary of Sbakya Moni, the Buddha. He was born in the year 599 B. C., or towards the end of the Dusama Susama period, the fourth Ara, as the Jainas reckon time, on the thirteenth day of the bright half of Chaitra, He is said to have perfected his vow Kalpa after Kalpa. Mapy a hundred incarnations preceded that final incardation in which the highest knowledge and intuition, called Kevala-Jnana, 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 indumerable lives lay behind him ere he was born in the royal palace at Kandapura or Kundagrama-a Kshatriya suburb of Vaishali, the capital of Videha or Tirhat-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 my. riads of the human race. The Jainas, both Shvetambaras and Digambaras, state that he was the son of King Siddbartha of the celebrated race of Ikshvaku and of the Kashyapa Gotra, and that his mother Trishala was sister to King Chetaka of Vaisbali, and was also related to King Bimbibara 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 appelle ation of Mabavira as significant of his power and supremaoy over gods and men. For nearly thirty years Mahavira geems 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 Priyadarshada, 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 Sheshapati or Yashovati. Mahavira's parents and with

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thom 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 Mabavira 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 Shandayana park outside the Kshatriya suburb of Vaisali. There in the contre of the park, under the shade of the overgroen 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 powing 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 Mabavira was thirty years of age, some time between 570 and 569 B, C., on the tenth day of the lattor (?) half of Margashirgha or Magasara. For twelve years he led a life of severe austerities, observing

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frequent fasts of goveral months' daration, practising penancos 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 ascetio wanderod from place to place, neper 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 Vaiebakha, as he was seated under the shade of a sal treo outside Jrimbhakagrama, on the north bank of the river Rijapalika-a place not very far from the ParshvaDatha bills-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 bim of sorrow, of the cause of sorrow, of the care of sorrow, and of the path whioh leads beyond it. The bonds of Karina-the enemies to enlightenment, wisdom and salvation-were snapped like an old rope; and the Kepala Jpana-the only knowledge

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knowledge which is fall and complete, onimpeded and anobstructed, 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 Bibar and Allahabad. In the towns which lay in these parts he spent almost all the rainy seasons duriog his spiritual career, though at timos be extended his travels as far west and north as Shravasti and the foot of the Himalayag, Men and women of all castes and classes from the lands east of the Middle Country crowded into his ordor, and from those grow the four representatives of the Jaina community: Sadhus, Sadbvis, Sravakas and Sravikas-monks, nuns, laymen and laywomen. Mabavira'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 disoiples and teachers of his doctrines. In thirty years Mabavira is said to have converted to Jainism Magadha, Bibar, Prayaga, Kausbambi, 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 visi. tod. They tell us how Chetaka, king of Videha, became a patron of his order; how Kunika, king of Anga, gavo

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him the most cordial welcome; how Shatanika, king cKausambi, listened with deep interost to his discourses; how Shrenika, king of Magadba, asked him thousands of questions concerning the faith, and, all of them being sa tisfactorily apowered, 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 district, still held sacred by the Jainas. Hastipala, the ruler of the place, was a great patron of Mahavira, and, according to the Kalpa-Sutra, it was in the office of his scribthat the venerable ascetic died. He attained Nirvapa, cut asander 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. Mabavira'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 Conduct. His great message to mankind is that birth is nothing, caste is nothing, but Karma is overything, and on the destruction of this Karma de ponds final Emancipation. 5

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vizvAndhu mahAvIra je samayanI vAta ApaNe karI rahyA chIe te vakhatanI bhArata varSanI sthiti bahu vicitra hatI. je vakhate kama kAMDIe ka`kAMDanI ajJAna jALamAM prajAne phasAvI rahyA hatA, paMDitA ane dharmAcAryo prajAnA bheALapaNanA geralAbha laI temane anya zraddhAnI khAimAM paTakI rahyA hatA, ucca kahevAtA khIjAone nIca samajI satAvI rahyA hatA, puruSA pAruSa-madamAM chakI jai strIjAtinA hakka para chINI mUkI rahyA hatA, ane je vakhate dharmane nAme yajJAdimAM pahiMsAnAM pApa dhamadhamI rahyAM hatAM, teve vakhate bhagavAna zrImahAvIranA prAdurbhAva thAya che. lagabhaga aDhI hajAra varSa uparanA e samaya pAkhaMDa, anAcAra, daMbha, sattA ane jAti-kulAbhimAnamadAthI eTalA bharacaka hatA ke azAntinAM ugra vAdaLAmAM gherAyalI tatkAlIna prajAne ulhAra karavA kASTha mahAna zaktinuM avataraNa thavuM svAbhAvika hatuM. svarga-narakanA IjAradArA jyAre tIDanAM TALAMnI jema dharatI para ubharAI nikaLe che, adhikAranA rAhu jyAre khullI

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rIte mAnavatA para AkramaNu kare che, paramparA ane kulInatAnA jore dIna, garIba ane dulAne dabAvI devAmAM Ave che, tyAre e badhA pAkhaDA, vhemA, bheA, anItio ane mUDha paramparAAnA mAMcaDAone phagAvI devA ane vizuddha satyaneA mahAn prakAza jagamAM pragaTAvI prajAne maMgala-nAda suNAvavA samartha krAntikAra mahApuruSa prakaTa thAya che. Atmajyotine pUrNa prakAza meLavyA pachI te mahAna prabhu magadha dezanI vizALa bhUmI para prajAnI sAme jJAnanI jyAta khare che. emAMthI mahAna krAnti utpanna thAya che. e krAntithI gurUDamavAdanAM unmAdI gADAM udhAM vaLe che, dharmanAM gArAM pAkhaDA saLagI uThe che, karmakAMDanI ajJAnajALa vikhAI jAya che, uccanIcanI bhedabhAvanAe DhIlI paDe che ane strI-puruSAnuM vikAsasAdhaka adhikArasAmya sthApita thAya che. e krAntithI hiMsAvAdanA rogacALA para jabbara phaTakA paDe che ane ahiMsA-dharmanA dhadhvaja kavA mAMDe che. bhagavAnanA pravacananu` sArabhUta rahasya rAga-dveSane zamana karavAnuM kramAve che. dharmanuM tattva eka mAtra AtmazuddhinA sAdhanamAM che. cittanA dekhAnuM prakSAlana enuM nAmaja dharma-sAdhanA. jaina darzanane e spaSTa mudrAkSekha che keH-- nAzAmbaratve na sitAmbaratve na tarkavAde na ca tattvavAde | na pakSasevAzrayaNena muktiH kaSAyamuktiH kila muktireva // digambara thaI javAmAM ke zvetAmbara thai javAmAM mukti nathI.

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tarkavAdamAM ke tatvavAdamAM mukti nathI. saMpradAya--pakSamAM kephirakAbaMdImAM mukti nathI. kintu kaSAyathI-rAgadveSathI-krodha-lobha-mada-mAyAthI mukata thavAmAM ja mukti che. mahAvIranA vartamAna pravacanamAM jema tatva-vicAraNAne sthAne che, tema cAritrasabandhI upadezane paNa eTaluM ja sthAna che. jaina darzanane mukhya viSaya nava to che jIva, ajIva, puNya, pApa, Asrava, saMvara, bandha, nirjarA ane mokSa. mukhya to jIva, ajIva e bemAM badhAM tattvone samAveza thaI jAya che. jIvanuM mukhya svarUpa jJAna-zakti che. jemAM jJAna-zakti nathI. te ajIva. sakama te puNya. asatkarma te pApa. karma baMdhAya evAM kAma te Asava. karma baMdhAtAM aTake te saMvara. karma ( AtmA sAthe ) baMdhAvAM te badha. baMdhAyela karmane nAza thavo te ni jarA. tamAma karma-andhAthI mukti te mela. A nava tattanI TUMkI ane sAdI samaja. cAritra eka gRhasthAzramane anukUla ane bIjuM saMnyAsIne anukUla ema be vibhAgomAM jainadarzana batAve che. saMnyAsIne ahiMsA, satya, asteya, brahmacarya, aparigraha e mahAvate che, gRhasthAzramane e aNuvrata che. jaina darzanamAM jAtibhedane sthAna nathI. Atma-vikAsamAM caDhe te ucca ane paDe te nIca. jenAM guNa-karmo uMcAM te ucca ane nIcAM te nIca. mahAvIranA lakSAvadhi vratadhArI dharmI zrAvakonI andara kaNabI-paTela-kuMbhAra jAtanA paNa hatA. anya ane cAMDAlo paNa mahAvIranAM caraNenuM zaraNa laIne, mahAvIranA sanmArga

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nA upAsaka banIne pitAne AtmA sAdhI gayA che. satyanA paMthe cAlanAra bhaMgI uca che, ane asatyanA mArge cAlanAra brAhmaNa nIca che ema mahAvIranuM dharmazAstra piokAre che, je vAtane "ag loDa kuttaH ra brAtirie" vagere mahAbhAratAdi- vacano puSTi Ape che. pUrve anekAneka jaina rAjAo, jaina mantrIo ane jaina saradAree prajAnI bhalAI mATe, dezanA rakSaNa mATe mahaTAM heTAM yuddho kheDayAM che, ane ema karI teoe pitAnI jaina-vIratAne dIpAvavA sAthe mAtRbhUminuM hita sAdhyuM che. AvA aneka narapuMgavonAM ujavaLa jaina jIvana dharma temaja dezanAM ItihAsa-pRSThone zobhAvI rahyAM che. vIrane bhakta vIraja thaI zake. jaina eTale sAco vira. paropakAra ane sevA e enA jIvana-ma hoya. enI ahiMsA zUrAtanathI jhagamage ane hiMsake tathA AtatAyIone sIdhAdora karI mele. bhagavAna mahAvIranA dArzanika ane cAritraviSayaka siddhAte jagata mAtrane upayogI ane hitAvaha che. e siddhAnto para lakhAcela grantha-sAhitya Aje paNa bahu maheTA pramANamAM che ane jagatanA sAhitya-saMsAramAM mahattvanuM sthAna bhagave che, jenA viziSTa adhyayananA pariNAme yuropIya rkolaroe hajAro mAIla cheTethI phekelA pitAnA avAjomAM ApaNe sAMbhaLIe chIe ke - " In conclusion let me assert my conviction that Jainism is an original system, quite distinct and indepondent from all others; and that therefore, it is of great importance for the study of philosophical thought and religious life in ancient India. "

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17 arthAt antamAM mane mAre| nizcaya jAvavA do ke jaina dhama e mULa dharma che, khIjAM sanAthI taddana judo 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--jaineAnA mahAn saMskRtasAhityane alaga pADavAmAM Ave te saMskRta kavitAnI zI dazA thAya ! A bAbatamAM jema jema vadhAre jANavAne abhyAsa karU chu, tema tema mArA Anandayukta AzcamAM vadhArA thatA jAya che, kAI paNa taTastha abhyAsI e joi zakaze ke bhagavAna mahAvIranA jIvana-siddhAntA mahAna vizAla ane vyApaka che, manuSya mAtrane upayeAgI che. ane jIvana-vikAsanI sAdhana-vidhimAM tenuM sthAna asAdhAraNa che. bhagavAna mahAvIranA jIvana-vRttanuM avaleAkana karatAM kAi paNa vicAraka joi zakaze ke e mahApuruSanA AdhyAtmika jIvanamAM tapa, vairAgya ane samabhAvanI parAkASThA che. je bhayaMkara viSadharanI viSa-jvAlAethI AkhuM jaMgala bhayabhairava banI gayuM che. ane jyAM mANasAnA te| zuM, paNa khA 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 sarpanuM bhalu karavuM. tenA ajJAna ane krAdhAnya jIvana para e kAruNikane dayA Ave che ane e ajJAnI prANInA trAsanu svAgata karatA e mahAtmA enI

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sammukha upasthita thAya che. bhujaMganI ugra jvALA mahAtmA para paDe che ane mahAtmAne zAnita-nAda bhujaMga para paDe che. Akhare mahAtmAnI jIta thAya che. mahAtmAnA zAnti-rasanA pravAhamAM bhujaMgane krodha-maLa dhovAya che. mahAtmAne mahAna AtmanAda tenA Antara jIvanane sparza kare che. bhujaMganuM ruNa mAnasa svastha bane che. zAntithI zAnti! ane premathI prema! vizuddha premanA prabhAvathI vairInuM vaira dhovAI jAya che ane vairIne mitra banAvI zakAya che. ahiMsAne A mahAna siddhAnta mahAvIranA jIvanamAM chalochala bharyo che, ane Aje paNa ene AbhAsa jagata joI rahyuM che. "saMgama" deva mahAvIranA upara anahada bhAre calAvI rahyo che, chatAM tenI upara mahAvIranuM eka vADuM paNa krodhathI phaDaphaDatuM nathI. ulaTuM, e ajJAnIne mATe e mahAtmAnA hadayamAM dayA chUTe che. pitAnI para paDatA bhArane te e mahAtmA gaNakArato nathI, kitu je ajJAnamAMthI e dujana ceSTA varasI rahI che tene mATe e mahAbhAnuM hRdaya dayA bane che. "e bIcArAnuM zuM thaze ! " nI dayAbharI lAgaNI mahAvIranI AMkhomAM pANI lAve che. hada thaI jAya che zamavRttinI ! samatAnI parAkASThA ! gItA "ne nAda cheH "ritrANA tApUnAM virAja sutA ! dharmasaMsthApanAthaya xxx." paNa mahAvIrane AtmanAdamAM " jIvanArA sutA ene badale kadAca kutama ( pApIono nAza karavA mATe nahi, paNa temane paNa uddhAra karavA mATe ) saMbhaLAya che. keTalo uMce Adarza ! keTaluM uMcuM jIvana ! keTalo samabhAva ! vizvabadhu jIvana ahIM parAkASThAe pahoMce che !

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jagatane je pavitra jJAna e maharSie dharyuM che, AdhyAtmika tatvane je prakAza e mahAna prabhue prajAmAM relAvyo che ene khyAla vata mAna AcArAMga, sUtrakRtAMga, bhagavatI ane uttarAdhyayana vagere AgamanuM avakana karatAM sujJa vAcakane AvI zake che. ane A alpakRti paNa e ja AzayathI vAcaka varganI AgaLa upasthita karuM chuM. nyAyavijaya

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prveshogaarH| karnu manuSya-karttavyaM jJAtuM mAnava-jIvanam / samyagrUpamadhIyIta zrImahAvIra-jIvanam // 1 // zrImahAvIra-vRttasya granthAH santi prakAzakAH / praNItAH pUrvavidvadbhi bahavaH supratiSThitAH // 2 // ayaM kSudraH prayAsastu tanmahAtmacaritrataH / kartavyabodhapAThAnA mupadarzana-dRSTitaH // 3 // -lekhakaH /

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(IH ITI III III III IIIIII III III III III HH HIP 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 grantho vidyamAna che. 3-A kSudra prayAsa to mahAvIra prabhunA jIvanamAMthI kartavyaviSayaka bAdha-mAThA pradarzita karavAnI daSTie che. MITHAMMASTAHNINIANUSVIIHHC

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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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tapatharANAM dhuri kIrtyate yo mahAnahiMsAcaraNAvatAraH / jagaddhitA''darzavibhAsivAcaH __ smarAmi taM kizcana vardhamAnam // 1 // je tapasvIomAM agresara tarIke gavAya che, je ahiMsAne yA ahiMsAmaya cAritrane mahAna avatAra che ane jenI vANuM, jagatane hitAvaha evA Adarzane prakAza karanArI che, e vardhamAnane huM kaMIka yAda karuM 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.

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mUlAbhidhAtaH khalu vardhamAno devAryanAmnA'bhidadhe prajAmiH / vIraH puna:ratayA prasiddhaH sa sanmatitisuto'pyabhASi // 1 // bhUsa nAme ' bhAna 'che. pragata abhane 'hevArya' nAmathI saMbedhyA che. vIratAnA yoge "vIra' nAmathI prasiddha thayA cha. meso 'sanmati' bhane jJAtaputra' 55 upAya che. Vardhamana was His original name. He was known as Dovarya by the people; His prowess won Him the name of Vira; and He was also called Sanmati and Jbataputra.

Page #30
prAcInavarNAzramavama'nA svAM gatiM tanoti trizalAGgajanmA / caturvasau vizramamAzrameSu kurvan kramAdantata pati pUrNama // 3 // trizalAnandana' prAcIna varNAzrama-paddhatinA mArge pitAnI gati laMbAve che. cAra AzramamAM kamazaH 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 awhile, in the four orders antil He became entitled to complete rest.

Page #31
padaM samasti prathamaM janamyA ArAdhanIyaH prathamaH sa devaH / kartavyamUtAmiti mAtRbhakti masau vidhatte kiyadayakoTim ! // 4 // mAtAnuM sthAna prathama che. mAtRdeva prathama ArAdhana karavA cAgya che. e mATe "vardhamAna" kartavyabhUta mAtRbhakti keTalI yI DanI ve cha ! 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
svedo jananyA mama ko'pi mA bhUd iti sthirIbhAvamavApya garbhe / sa mAtRbhakeranuzAsti pATha svayaM samAcarya mahattamAM tAm // 5 // mArAM mAtAjIne koI prakAranuM duHkha na thAya e irAde garbhamAM sthira thaIne-peAtAnuM hAlavu -cAlavuM madha karIne e mahAnubhAva mAtRbhaktinA pATha zikhave che--svayaM e vastune pote 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. 5

Page #33
sa zaizave'pyadbhatanirbhayatvaH krIDan vayasyaiH saha bAlavIraH / vilokate bhISaNamanyadA'hiM kSipatyamuM rajjuvadanyato drAk // 6 // bAlavayamAM paNa adbhuta nirbhayatA dharAvanAra e bAla-vIra pitAnA gaThIyAo sAthe ramata ramatAM eka divase eka bhayaMkara bhujaMga dekhe che, ane tarata ja tene deraDInI jema pakaDI alaga pheMkI de che. The brave boy in His very childhood displayed remarkable fearlessness, throwing aside, like a rope, a snake of terrible appearance while playing with His friends.

Page #34
krIDAM suhRdbhiH sa punaH karoti pratthAgataH sarpabhayAt palAyya / saJcAraNaM nirbhaya-saMskRtInAM prajAsu bAlyAdupadizyate'taH // 7 // ane pharI e, sapanA bhayathI nAzI jaine pAchA upasthita thayelA mitra sAthe ramata ramavA lAgI jAya che. A uparathI, bALakemAM bacapaNathI nirbhayatAnA saMskAro 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 proach 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 potAnI olAdane barAbara vidyAbhyAsa karAvatA nathI. Whon 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 mahodbhAsimateradhItau nAvazyakastasya parizramaH syAt / tathAvidhAH khalvanadhIti-vijJAH prAkamara maryAdA | 2 | paNa, mahAna tejasvI prajJAdhAraka evA vardhamAnane vidyAdhyayana mATe parizrama karavAnI jarUra na hoya. evAmAM vastutaH janmAktaranA samartha saMskAra-baLathI anayayanavidvAna 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
yuvatva-hAiH smara-mUmi rna cApalaM tanmanasastadApi / tanmAnasaM saMyamayogamudraM vizanti nI vaiciA vizvAnta: || z. || 5 cauvanakAla e kAmadevanI raMgabhUmi che. te vakhate paNa te kumAranuM mana capala thatuM nathI. tenA saMyamayAgathI mudrita mAnasamAM viSayanA vicArA 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 Hs mind. 10

Page #38
na tAdRzo rAjakumArakasya durApatA rAjakumArikANAm / paraM purastasya vivAha-vArtA mudghATayet kaH prazamojjvalasya ? // 11 // tevA rAjakumArane rAjakumArIenI zI kheTa hoya! paNa, prazamabhAvathI ujavala evA e yuvakanI AgaLa vivAha karavAnI vAta kaNa mUke ! There could be no dearth of princesses for a prince of such high attainments. But who could open the topic of marriage before Him who was bright by very reason of His complote control over the senses ?

Page #39
vicintayeyuzcapalA yuvAnaH padArthapAThaM sumahAntametam / 12 kucAlato bAlaka - jovanAnAM rakSA - prabandhaH pravidheya taiH // 12 // 55 capala yuvAnoe A mahAn padAtha pATha para dhyAna ApavuM joIe. mALakeAnA jIvanane kharAba cAlathI bacAvavA mATe Apta janAe pramanya rAkhavA joie. Let the fickle youth of modern days meditate on this excellent example. It is the sacred duty of guardians to make an attempt to save their wards from the evil ways of life.

Page #40
ajJAnayoga caritaM gRhasya zikSAlayA dUSitavAtasamAH / satsaGga-bodho viralastato'dha prajAH kumArga drutamAvizanti // 13 // hajIvananI ajJAna dazA, zikSaNAlayanAM duSita vAtA varaNa 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 quick to stray into paths of vice. 13.

Page #41
tAsAM balaM 'nATaka'- hoTalA'cA nighnanti, zRMgArikavAcanaM ca / rakasya zoSaM kurute, vilAsA nveSAya cATanti vilAsicitAH // 14 // nATaka-Tala vagerenA zokha 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 ploasures wander, seeking. 14

Page #42
jitendriyaM jJAtasutasya vRttaM nivedanaM sAdhu kumArakANAm / brahmAzramI yogya vivAhapUrva brahmavrataM pUrNatayA'bhirakSet // 15 // 5 jJAtaputranu jitendriya jIvana jaganA kumAreAne mATe sundara nivedana tarIke che ke, ceAgya vivAha karavA pUrve brahmacaryAzramanA pAlake pUrNa rIte peAtAnA 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. Shree Sudharmaswami Gyanbhandar-Umara, Surat 15 www.umaragyanbhandar.com

Page #43
brahmavrataM jIvanamUlabhUtaM brahmAzramaH sadguNarAzidIpaH / brahmA''rupadaM zakti- mahaH - sukhAnAM karttavyamAdyAzramapAlanaM sat // 16 // Wan brahmacaya' e jIvananA mUlAdhAra che. brahmacaryAMzrama e sadguNarAzinA dovA che. brahmavrata e zakti, teja ane sukhanuM dhAma che. khare ja, prathama AzramanuM pAlana karavuM. e pavitra kavya che. Celibacy is at the root of all life. The life of a student is like a flame, combining in itself all buman 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 zrIprAca deva virAjamAna che. tenuM pUjana karyAM vagara AgaLa cAlatA mANasa peAtAnA jIvananI adhArita kare che. 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 sammatimantareNa lamAya siddhArthanRpo'pi kuryAt ! / athehate tatsuhRdastadane a tai vorinuM tavaze | 28 || sanmati" (vardhamAna)nA lagna mATe temanI sammati vagara "siddhArtha rAjA paNa zuM kare ! have "siddhArtha " rAjA vardhamAnanA mitrone temanI pAse mokalIne 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 ordor that He might be pursuaded into marrying, His father sont a number of friends to Vardhamana. 18

Page #46
mitreSu sAphalyamanApnuvatsu __ svayaM jananyetyupavardhamAnam / snehasya vRSTayA karuNA''grahAcca mAturvacaH svIkurute'ntato'sI // 19 // vadhamAnanA mitrone pitAnA yatnamAM saphalatA nathI maLatI, te avasare mAtA 'trizalA devI" khuda vardhamAnanI pAse upasthita thAya che. mAtAnI nehavRSTi ane temanA karaNapUrNa 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 her proposal which was accompanied by a shower of affection and tender importunities.

Page #47
vivAha-saMsthAmatha sampravizya / brahmAzramAda yAti gRhAzramaM saH / taddharmapalyA abhidhA yazodA prasUtirekA ca tayoH kumArI // 20 // have, vivAhasaMsthAmAM 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 householder 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 anenA'' zramAdhvanA tIrthakarAdayo'guH / gArhasthyamaprApya puro'gaman ye te cAcA mAmu / rara . keTalAkane bAda karatAM, "tIrthakara vagere badhA A Azrama-paddhatinA mArge cAlyA che. jeo gRhasthAzramamAM AvyA vagara AgaLa gayA che teo, AzramapaddhatinA kAme 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 virala - prakRtyAH / vizvaprasiddhaH kramikAzramAdhvA prAyo'khilAstena tataH prayAnti // 22 // 5 gRhasthAzramamAM AvyA vagara AgaLa javuM e viralaprakRtisAdhya che. jagaprasiddha mArga Azrama-paddhatinA kramika mAga 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. sara

Page #50
yaH syAt pramodastanayAvatAre __ na sa pramodastanayAvatAre / kanyodbhavaH pratyuta khedahetuH saMjAyamAnaH parizyate'dya // 23 // ! putra avataratAM je harSa thAya, te putrI avataratAM na thAya. balake, dIkarIne janma Aje khedajanaka thate 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
paristhitAvIdazi kAraNaM tu samAjasaMsthAgatadurvyavasthA / putrazca putrI paramArthatastu dezasya skhalvasti samA vibhUtiH // 4 // AvI paristhiti thavAmAM kAraNa te samAjasaMsthAgata duvyavasthA che. paramArthAta 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. 24

Page #52
IdRkSasAmyojjvalabhAvanAyA vikAsanAyai janatAmanassu / aSTasaMketavazena manye mahAtmavIrasya kanIpitRtvam // 25 // AvI "samAnatA"nI ujavala bhAvanA janatAnA manamAM khilavavA mATe, huM mAnuM chuM ke, aSTasaMketavazAta mahAtmA vIrane kanyAnA pitA thavAnuM sAMpaDayuM haze ! To my mind, it appears that, by a strange freak of nature, the bigh-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. 25

Page #53
svabhAgineyena 'jamAlinA''mA vIraH samudrAhayati svakanyAm / rUDhiprakArA bhuvi bhinna-bhinnAH kAle ca kAle parivRttibhAjaH // 26 // Wan mahAvIra pitAnI kanyA potAnA 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. 26

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

Page #55
voro yadA'jAyata, bhAratasya sthitirvicitrA samabhUta tadAnIm / mUDhakriyAkANDavimohajAle nibadhyamAnA janatA yadA''sIt // 28 // mahAvIra jamyA te vakhatanI bhAratavarSanI sthiti vicitra hatI. e vakhate janatA ajJAna karmakAMDanI mehajALamAM phasAvAtI hatI; Strange was the condition of India when Vira was born. The people were enmesbed in a tangle of meaningless ritualism:

Page #56
"dharmAdhinAthaizca jano yadA'ndha zraddhAvaTe'bhUt paripAtyamAnaH / uccabruvA nIcapade'vagamya parAn yadAnalpamadUdavaMzca // 29 // Wan ane, je vakhate dharmanA "ThekedArA" leAkeAne andhazraddhAnA khADAmAM paTakI rahyA hatA, ane, je vakhate peAtAne ' ucca ' mAnanArAo bIjAne samajI mahu satAvI nIca rahyA 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
yadApajahama hilAdhikArA nanyAyataH pauruSagarvamattAH / dharmAya yajJAdiSu bhUrihiMsA pApAnala: prajvalito yadA''sIt // 30 // ane, je vakhate pauruSa-madathI chakI gayelA puruSe anyAyathI strI jAtinA hakako para trApa mArI rahyA hatA, ane, je vakhate dharmanA nAme yajJAdimAM pazu-vadhane pApAnala bhayaMkara rIte dhamadhamI rahyo hate Men, intoxicated with the pride of manhood, unjustly deprived women of their inhorent rights, and the fire of sin arising from the excessive immolation of animals in sacri. fices in the name of religion, was fully ablaze;

Page #58
etAdRze bhArata-dauHsthyakAle devAryadevo 'mgdh'-prdeshe| khyAte pure kSatriyakuNDa'nAgni prAjAyata kSatriyarAjagehe // 31 // ( caturbhiH kalApakam ) -sevA zanI zAna matabhA hevArya' 1 'bha ' dezabhai, Melau 'kSatriya ' na12mA, kSatriya rAjAnA rAjamahAlayamAM avatare che. At this miserable juncture was born the Lord Dovarya, in a royal family of Ksatriyas in the city of Ksatriya-kunda in the province of Magadha 31

Page #59
abhUdasau sArdhasahasrayugma varSAMrvakAlo bahudUSitatvaH / pAkhaNDa-dambhaizca kulAbhimAna madairanAcAra-vadhopatApaiH // 32 // lagabhaga aDhI hajAra varSa uparane e kALa anAcAra, daMbha, pAkhaMDa ane jAtikulAbhimAna-madethI tathA hiMsAtrAsathI bahu dUSita hate. 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. 32

Page #60
azAntavAtAvaraNAbhrapuMjA'' vRtaprajoddhAravidhAna hetoH / svAbhAvikaH kasyacanAvatAra AsIt tadAnIM sumahAtmazakteH // 33 // azAnta vAtAvaraNanAM abhrapaTalathI gherAyelI prajAnA uddharaNa mATe te vakhate ke sumahAna AtmazakitanuM avataraNa svApi tu. It seemed as if the people were shrouded in thick clouds in a very disturbod 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
abhya-sattarama-niyatA tyAcAravAyuH prasarIsarIti / tathA rAtApAmAMya sarita pAThAya ko'pyeti bhuvaM mahAtmA // 34 / dhamadhatA, sanmAda ane nirdayatAne atyAcAravAyu jyAre khUba phelAya che tyAre tenA sattApane zamAvavA ane zAtinA matrapATha bhaNAvavA mATe kaI mahAtmAnuM pRthvI para Agamana thAya che. Whenever an atmosphere of bigotry, intoxication of power and opprossion by cruelty, prevails, syne great soul appears in the world in order to remove distress, and recite charms by which peace is restored.

Page #62
uczvozcazateravatAra eSa yad vardhamAno bhuvamAjagAma / asau virakto jagadArttanAde rbhavatyanalpA''tma vimukti cintaH || 35 // kr 5 A uMcImAM uMcI zaktinuM avataraNa che ke mahAvIranu pRthvI para Agamana thayuM. e maha'n puruSa jaMganA ArttanAdothI vita banI AtmamuktinA, prANIonI du.kha muktinA mahAn 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 jaDamoharogastenaiva saMtAmyati vizvametat / cittastrabhAnojjvalasaMyamasyAs nuzAlanaM khalvagado'sti tatra // 36 // Wan duHkhanu' mULa jaDameAhanA rAga che. ethI ja A jagat huHNI che. AtmadRSTipUta saMyama 4 me 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. 85

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

Page #65
dIkSAmanAptuM kurute sma pitrorA jIvitaM garbhapade pratijJAm / vedAkulIbhUtatayA svagarbha thairgena mAtu: sa vivecANI " rU8 4 5 mahAvIra garbhAvAsamAM sthira thavAthI temanAM mAtAjI bahu khedAkula thayAM hatAM. ethI e vivekazAlI puruSe mAtApitA jIvanta hoya tyAM sudhI dvIkSA nahi grahaNa karavAnI, garbhAvasthAmAM ja pratijJA karI hatI. As Mahavira 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.. zuzrUSamANasya gurU imo me / gRhAnuSitvA kramayogato'nte rapatie cAtA taif I 3ra : te mahAna pavitra AtmAe te vakhate citaveluM ke - mArA A mAtApitAnI gharamAM rahI sevA-suzruSA 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 prescribed rules.

Page #67
samagrapApApagamasvarUpA dIkSA matA nirmalabhAvayogA / atyantasantApa vidhAyakasya pitrA sA nyAyasamagvitA syAt // 40 // 5 dIkSA sarva pApAnI nivRttirUpa ane niLa bhAvavRttirUpa pharamAvavAmAM AvelI che. mATe mAtA-pitAne atyanta duHkha-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. 7

Page #68
pitrorupAstivratasampadAdi __ bhUtaM mahAmaGgalamasti loke / suduSpratIkAra-mahopakArI pUjAspadaM dharmAdhiyAM mahat tau // 41 // " cAritra-vatanI sAdhanAnuM paheluM mahAmaMgala mAtApitAnI upAsanA che. jemane pratyupakAra bahu duSkara che evA mahApakArI 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 kRtajJaH satI ca taddevagurukamArcA / samujjvalAntaHkaraNena samyam etau mahAntau pratipadyate yaH // 42 // ( caturbhiH kalApakam ) "te zuddha dharmane bhajanAra che, te kRtajJa che ane tenI devagurasevA prazasta che, ke je e mahAna gurue (mAtA-pitA)ne ujajavaLa ataHkaraNathI 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 aro considered to be the great preceptors. 40

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sAdhAraNasvAryakRte'pi pitro vimAnanAcApalamAcaradbhiH / eSa prasaGgaH paricintanIyo devAryadevasya mahodayasya // 43 // sAdhAraNa svArtha mATe paNa jeo pitAnA mAtApitAnuM apamAna karavAnI capaLatA karI bese che temaNe mahadaya "devArya devane A prasaMga vicAra ghaTe. Those who audaciously insult their parents for more gain should ponder this incident in the life of Dovarya of excelling brilliance.

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yadIyamantaHkaraNaM virakta matyantamutkaM tapase prayAtum / vilambate pravrajituM tathApi sa kevalaM toSakRte svapitroH // 44 jenuM virakata antaHkaraNa pratrajyAnA paMthe prayANa karavA atyanta utkaMThita thaI rahyuM che, chatAM te mahAna yuvaka kevaLa pitAnA mAtA-pitAne saMtoSavAnI 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' TAviMzavarSe sati vardhamAne / / rAjyAbhiSeko'tha ziraH kimIyaM 'siddhArtha:-sunvoH samalaGkarotu / // 45 // vardhamAnanI aThAvIza varSanI u . temanA mAtApitA paraleka sidhAve che. have rAjyAbhiSeka konA prabhAvazALI mastakane alaMkRta kare? be bhAIomAM kone 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 Siddbartha the question was whose head should the crown adorn ? 45.

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putraH pitA bAndhava-bAndhavau ca parasparocchedaparau bhavetAm / yadarthamugrAH samarA bhavanti tatrAsti lakSmyAM jagadandhabhUtam // 46 // 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 jagata AMdhaLuM banyuM che. The world is blinded by wealtb, for whose sake the son fights with his father, brothers are ready to destroy one ano: her, and the most terriblo wars take place.

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parantu 'nande'radhikaH priyo'sti lakSmyAH svakIyo laghusodaro'sau / nivedayatyAgrahapUrvakaM taM 'nandinapatvAsana AsanAya // 47 // 5 nan'i (' ' )ne sabhI 42di pAtA hAnA ( bhAna) padhAre osia cha. nanhIvadhana' vardhamAnane rAjyagAdI para besavA AgrahapUrvaka nivedana kare che. But as Nandi loved his younger brother more than the goddess of wealth, be most earnestly begged his brother to occupy the royal throne.

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vIrastadasvIkRtimAdareNa kRtvA svadokSAviSaye tamAha / 'mama vratAbhigraha Arya ! pUrNa stato'numanyasva tapa kRte mAm // 48 // Wan mahAvIra tene Ada pUrvaka asvIkAra karI dIkSA mATe pitAnA moTA bhAIne kahe cheH Arya ! mAre vratAbhigraha have pUrNa thAya che. mATe dIkSA sAru mane anumati Ape ! Vira respec'fully declined the offer, and broached to bim the subject of His Diksa. Ob Venerable One,' Ile said, "My vow for sainthood having been fulfilled, permit me now to commence my austerities. 48

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sa Aha pitrovirahopariSTAt suduHsahaM me bhavi te prayANam / varSadvayaM tanmama toSaNAyAs dhikaM gRhAnAvasa vardhamAna ! // 19 // 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 karI 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' 49

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tadvAcamaGgIkurute vinamro' dhikaM gRhe tiSThati varSayugmam / kriyAvizeSAn vratijIvanasya gRhasthaveSe'pi samAcaran saH // 50 // mahAvIra vinamrapaNe pitAnA hoTA bhAInuM kahyuM svIkArI ra che. ane, gRhastha-veSabhUSAmAM paNa tyAgI jIvananI vizeSa kriyAonuM AcaraNa karatA teo be varSa vadhu grahavAsamAM rahe che. With characteristic humility Mabavira 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. 5e

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imAM pravRttiM kila veda vAna prasthAzrama'sthAnatayA tadIyAm / Avazyako'bhyAsavidhirmumukSoH prAta: kAna-dharma ? : mahAvIranI A pravRttine huM vAnaprasthAzrama"nA sthAne samajuM chuM. mumukSune anagAradharmamAM praveza karavA agAu vAganuM 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. pa

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abhyasya hi tyAgavidhiM pravezo hitAvahaH syAdanagAra-dharme / itthaM tRtIyA'zrama-saMvidhAna saMnyAsasampAdanapUrvabhUmiH // 52 // tyAgavidhine abhyAsa karIne anagAra-dharmamAM praveza kare e hitAvaha paddhati che. Ama, trIjA AzramanuM vidhAna e saMnyAsagrahaNanI 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. pa2

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Avazyako'bhyAsavidhirma pUrva bhavenmahAvIravidhottamAnAm / tathApi dAtuM bhuvi bodhapAThaM tathA mahAnAcarati svayaM saH // 53 // . jo ke, mahAvIra jevA uttama AtmAone cAritra grahaNa karavA pUrve tyAganuM abhyAsavidhAna karavAnI kaMI ja jarUra na hoya. 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; yet He conducted himself in this manner in order that it may serve as an instructive lesson to others. 53

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sa triMzadabdaH puruSottamo'tha saMnyAsarUpAmupayAti dIkSAm / suvismitAstatsamayAH pare'pi santastapastasya vilokya ghorama // 54 // trIza varSanI ummare e mahAnubhAva saMnyAsarUpa (sarvaviratirUpa, dIkSA aMgIkAra kare che. temane ghera tapa jaI te kALanA bIjA mahAna santa paNa praba 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. 54

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maunAzrito dvAdaza vatsarANi prAyeNa hitvA'zanapAnakaM saH / ujjAgaro nagnazarIrapAdo mahomadatyArata grAma la pha AtmazodhamAM magna thayela e mahAna AtmA bAra varSa lagI prAyaH khAvuM-pIvuM mUkI daI, maunapaNe ujAgarA karate ughADe zarIre tathA ughADe page pRthvI para paryaTana kare che. Deeply engrossed in the realization of the soul, Ho 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.

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mahAmahopadraghakaSTapAte dhvapi sthirAtmA sa maharSinAthaH / na ruNyati kvApyadhamAdhame'pi kSamAM dadhAnaH paramAM kRpAM ca // 16 // maheTA mahATA upadravanAM kaSTa paDavA chatAM jene AtmA sthira che e e mahAna maharSi kaI para paNa zeSa karate nathI. adhamAdhama upara paNa e santanA mahAnuM 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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pavaMvidhe dvAdazavarSa - sAdhane samAptimAgacchati tasya yoginaH / sarvaprakArA''varaNaprahANataH pUrvI paraprA-madaH prahArate || 97 || Ama, bAra vaSaeNnI sAdhanA pUrNa thatAM te mahAtmAne sarva prakAranAM AvaraNA ( ghAtI karyAM ) khasI jatAM parabrahmane 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

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pUrNAtmA'sau paramavimalAlokacaitanyarUpaH pUrNAnandaH paramavibhutaH zrImahAvIradevaH / tattvAlokaM sRjati paramaM lokakalyANaheto rAyuSpattauM bhavati ca nirAkArasiddhasvarUpaH // 186 pUtmA , paramanirmalaprakAza-caitanyasvarUpa, pUNunanda ane paramavibhu zrI mahAvIradeva have lokakalyANa mATe mahAna tavAdazanuM prakAzana kare che. ane AyuSya (72 varSanuM) pUrNa thatAM nirAkAra siddhasvarUpane prApta thAya che. That perfected soul, the embodiment of consciousness wbich is full of brightniss and immensely pure, the eternal bliss, the omnipresent beilig the venerable God Maba vila 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

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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 samagrakalyANanidAnabhUtam // 59 // ' tamAma Avaz--badhAne ucchaMdI satyane pUrNa prakAza prApta karyAM pachI bhagavAna mahAvIre jagatane je upadeza karyAM che te sa ne kalyANakAraka hAi 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 // e kANika mahAtmAe mohanidrAmAM paDelA mANasone pitAnI pavitra vANunA tejasvI pracArathI prabodhIne jagADyA che. Men of the world were fast asleep under the influence of Moba (ignorance or infatuation). Them this Great Soul, with His heart over. flowing with mercy, bas awakened by means of His brilliant flow of pious speech.

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dharmAzayAta svArthakRte ca hiMsA vidhIyamAnAM pracurAM samantAt ! so'pAmituM durgatihetubhUtA mAndolanaM jJAnamayaM tatAna : 6 / / te mahApuruSe dharmabuddhithI ane svArthane mATe (viSayalupatAthI) katI durgatikAraka hiMsAnA bahu vyApI pracArane nAbUda karavA jJAnamaya Andolana phelAvyuM hatuM. He launched a purely spiritual movement to root out the evil p'actice of animal-slaugh. ter, wbich 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.

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uccairmahAtmA sa dideza lokAn yuSmAkamAcchettumasUn parasya / ', saMvA'dhikAraH, priyameva srvsImAnAM nizajhIvanaM 4i // 62 || 5 e maharSi e leAkeAne joradAra upadezamAM kahyuM: anya prANInA prANAne chInavavAnA tamane hu nathI. madhAone 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. 4

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sarvaH samAkAMkSati saukhyameva parasya duHkhIkaraNaM na yuktam / duHkhasya kASThA ca parA parasya prANApahAre pravicArayadhvam ! // 13 // badhA sukhane ja cAhe che. bIjAne duHkha ApavuM e ucita nathI. jarA vicAra kare ke bIjA prANunA prANe levAmAM tene keTaluM dukha thatuM haze? keTalI hade te duHkhI mate 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 saumanasya miyo manuSyeSu tathA''tmatoSaH // 64 // 'hiMsAthI dharmanuM tatva nathI sadhAtuM. dharma te bIjAne santoSa pamADavAmAM che. e ja rItathI manuSyomAM paraspara saumanasya (mIThI lAgaNI, mIThe vyavahAra) sadhAya che, ane sAthe ja, emAM AtmasantoSa paNa pamAya che. To attain piety (Dharma) tbrough 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.

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anantasaMklezabhavArtanAdaiH karoti vAtAvaraNaM ca hiMsA / malImasaM krUra-bhayaMkaraM ca vilIyate tena ca lokazAntiH // 6 // prANIne hiMsavAmAM tenA ananta duHkhabharyA ArtanA kharekhara vAtAvaraNane krUra, bhayaMkara ane malina banAvI mUke che, ane ethI prajAjIvananI zakti 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. 67

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jijoviSA cet sukhataH svayaM tad na bAdhakaH syAt parajIvanasya / anyAn samujjAsya sukhIbubhUSA nUnaM mahAmohaviceSTitaM tat / / 66 / mANasa pite jo sukhe jIvavA cAhate hoya te teNe bIjA ne paNa sukhe jIvavA devA joIe, bIjAnA jIvanamAM AdhAkAraka na banavuM joIe. bIjAne kaccaraghANa vALane pite sukhI thavA IcchavuM e te khUba ja ajJAna ceSTA chebhayaMkara 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 blander, 68

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vanaspatInAmazanaM vihAya mAMsAzanaM naiva satI pravRttiH / hiMsAM vinA klezaparAM hi na syAt krarAzayotpAdanibandhanaM tata // 67 // vanaspatine AhAra mUkI mAMsabhakSaNa karavuM e sArI vAta nathI. hiMsA ke je saheje kalezotpAdanathI bharapUra che, te vagara te mAMsAhAra kayAM saMbhave tema che? eTale mAMsAhAranI pAchaLa hiMsAne pApAnala bhayaMkara bhabhUkI rahyo hoya che. Ama mAMsAhAra kUra 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 aniwal-slaughter which jayolves a lot of cruelty.

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sUkSmAsumatve'pi vanaspatInAM na tAn vinA jIvati dehadhArI / naisargikaM bhojanamAcaraMstat, jano na duSyedamalImasatvam // 68 5 vanaspatimAM yadyapi susUkSma prANI tattva ( Life ) che, tathApi tenA AdhAra vagara dehadhArI jIvI zake nahi. vaLI, e prAkRtika AhAra che, jemAM khilkula koi prakAranI malina cIja ( leAhI, haDDo vagere ) nathI. e mATe e svAbhAvika pavitra AhAra karatAM mANusa dUSita thatA nathI-gunhegAra karatA 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

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dideza vIro mahatImahiMsAM saMnyAsinAM gehavatAmaNuM ca / saMkalpataH 'sthUla'zarIrabhAjAM nirAnAM dittanavargadAnlR || dura ! Wan , mahAvIra deve ahiMsAnu' mahAvrata sanyAsI jIvana mATe atAvyuM che, jyAre gRhasthA mATe ahiMsAnuM aNuvrata jaNAvyu che. gRhasthA mATe prarUpAyalI ' aNu ' ahiMsA niraparAdhI * skUla ' ( ' trasa ' ) prANIonAM irAdApUrvaka hiM`sanathI viramavAmAM sImita che. Lord Mahavira has ordained non-violence for all--extra-ordinary non-violence for ascetics & ordinary one for householders, And that ordinary non-violence consists in not. intentionally killing innocent animals. 71.

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parasya duHkhIkaraNaM kaSAya vikAradurbhAvavazena hiMsA / pramAdayogaH svayameva hiMsA durbhAvavRttiH punarucyate kim ? // 70 // bIjAne svArthathI, lebhalAlacathI, krodhAdivikArathI agara mUhabuddhithI-bhramita khyAlathI dukha ApavuM e hiMsA che. pramAdaga-pramatta sthiti-asAvadhAnatA jAteja hiMsA che, te pachI dubhavavRtti mATe te zuM pUchavuM ? To give pain to others out of such feel. ings as arise in tainted hearts is also Hinsa ( violence ). Carelessness itself amounts to violence; much more so then does malice. 72

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hiMsAprasUtiH pratihiMsakatvaM vaireNa vairasya paraMparA ca / jagatyahiMsA-balamuccakoTi virodhicetAMsyapi nAmayed yat // 71 // hiMsAmAMthI pratihiMsakabhAva janme che. vaira varane janmAve che, ema vairathI vairanI paraMparA cAle che. jagatamAM ahiMsAnuM baLa e ucca keTinuM 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 acts. 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 ! durvicAra svadurvicArAkramaNaM sva eva / vizvAMgimaitrIratilakSaNaM bhoH ! ahiMsadharma samupAzrayadhvam ! // 72 // bhagavAna kahe cheH e manuSya! keIne mATe paNa bure vicAra na sevaze. yAda rAkhaze ke pitAnA duSTa vicAre pitAnI ja upara AkramaNa karanAra thaI paDe che. duniyAbharanA prANIo tarapha maitrIbhAva rAkhave eja ahiMsA dharma che. e dharmane tame tamArA jIvanamAM prakAzamAna banAve ! on Oh, never entertain an evil thought. Such an evil thought acts upon the person himself. Ob men, ever observe the vow of non-violence which consists in wholehearted love for all. ha4

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priyApriyaM svasya yathA sukhAsukhaM ___ tathA parasyApi vicintya sajanAH ! bhaveta sarvatra sucittabhAvanA amaMgalaM kasyacidAcareta no! // 73 / / jema pitAne sukha priya ane duHkha apriya che, tema bIjAne paNa temaja che. ema samajI o ! sane ! badhA prANIo tarapha tamArI manebhAvanA zubha rAkhe! keInuM paNa amaMgala na kare. Just as you like pleasure & dislike pain, so do others also. Think this and be wellwishers of all. Oh, never think of doing ill to anyone. Gu

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hiMsanti lobhAcchalayanti lobhAt kliznanti lobhAd ripavanti lobhAt ! lobho hi vistIrNamanarthamUlaM tat pApamucchidya sukhIbhaveta // 74 // mANasa bIjAnI hiMsA kare lobhathI, bIjAne Thage che, ThagavA dAvapeca kare che lebhathI bIjAne herAna kare che athavA pite herAna thAya che lAbhathI, ane bIjAne duzmana bane che lebhathI. kharekhara lebha anarthanuM vistarNa mULa che. e pApanuM nikandana karI sukhI thAo! It is due to greed that people kill, deceive, give pain to, and act as enemies 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 muzcati kaSTabhUmau svAnyopakArI khalu lobharodhaH // 7 // mANasa parigrahanA AndolanamAM mUcchita thaI hAthe karI dukhene netare che, eTaluM ja nahi, enI e mUccha bIjAone paNa duHkhI hAlatamAM nAMkhe che. kharekhara lebhanA niyamanathI pitAne lAbha che, ane sAtheja bIjAone paNa ethI phAyado pahoMce che. One under the influence of avarice invites anto 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 samAkAmata sattvato'mUn // 76 // mANasa kodhathI pitAnuM Atmika svAdhya gumAve che, ahaMkArathI pitAnA sane vikAsa pAmatAM aTakAve che, mAyAthI pitAnI andara "andhakArane saMgrahe che. A doSane tame AtmabaLe dabAve ! Anger undermines the spiritual health. Pride checks the growth of heart. Hypocrisy accumulates the internal darkness. Be brave and crash these vices. 78

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uvAca vIraH sugabhoraghoSai bho bho janAH ! samyagaveta satyam / satyasya padyAmavalambya dhIrA staranti mRtyuM samapAstapApAH / 77 // bhagavAna mahAvIre gaMbhIra ivanithI upadeza karatAM kahyuM: he manuSyo! satyane barAbara samaje ! satyane mArga pAmIne dhIra AtmAo tamAma pApathI mukata thaI mRtyune tarI jAya che. With the deep resounding voice has Lord Maha vira preached: Ob 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. 79

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eko hi dharmo'khilamAnavAnAM - tuM samarthaH siMgaruM ca: I. asAvahiMsA-tapa-saMyamAtmA nAtaH paro vai kuzalasya panthAH // 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 bIjo koI 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. Othor than this there is no way to lead to the blessed state. 80

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zamo damaH saMyama-satya-zIla kSamA-dayA-tyAga-tapastitikSAH / samAzrayetA'mRtadharmamenaM vimuktaye bandhanata: samagrAt // 79 / / zabha, hama, saMyama, satya, zIta, kSamA, dhyA, tyAga, ta5, titikSA e amRtadharma che. tamAma bandhanethI chUTavA mATe A dharmane abhyAsa kare! To become free from all fetters, you should rosort 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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briAtaH kSatriya vaira-cakA sarve vikAsaM svamalaM vidhAtum / yAvat samunnantumalaM dvijanmA zUdro'pi tAvanmahilA'pi tAvat // 80 // brAhmaNa, kSatriya, vaizya ane zudro badhA pitAne jIvanavikAsa, AtmavikAsa karI zake che. eka brAhmaNa pitAnI jeTalI unnati sAdhI zake che, teTalI, eka zuddha ane eka strI paNa sAdhI zake che. Any one, whether he be a Brabmana, a Kshatriya, a Vaishya or a Shudra, is competent to accomplisb 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 samAnA: sarva samunnetumalaM caritram / sarve samaM prAtumalaM vikAsa marhanti sAmAnyata eva mokSam // 81 // dharmane adhikAra brAhmaNa-kSatriya-vaizya-zudra badhAne eka sarakhe che. e badhA pitAnA cAritrane unnata banAvI zake che, e badhA pitAne eka sarakhe 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 dvijo'pi ced duzcaritaH sa nIcaH // 82 // ' je guNa-kamamAM ucca che te ucca che ane nIca che te nIca che. zUdra paNa sadAcaraNavALA hoya te 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 oharacter is superior though he be a Shudra; and a person having bad character is inferior though he be a Brahmana. 4

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dvijAtayaH kSatriya-vaizya-zUdrAH ___ sarvaM khalu svocitakarmataH syuH / asti pratiSThA guNakarmayoge na jAtimAtrAd garimAspadIsyAt // 83 // brAhmaNa, kSatriya, vaizya, zudra badhA pitAnA ucita karmathI che. pratiSThAnuM sthAna guNakamanA vege che, jAtimAtrathI garava 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.

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Asan dvija-kSatriya-vaizya-zUdrA bhakteSu gehi-zramaNeSu tasya / pravrAjayAmAsa sa yoSito'pi sarvA''tmakalyANasamAnavRttiH // 84 // bhagavAn mahAvIranA anuyAyI sAdhu ane gRhastha vargamAM brAhmaNa, kSatriya, vaizya, zudra badhA hatA. e maharSinI zAsanasaMsthAnAM dvAra badhAne mATe khullAM hatAM. tamAma AtmAonuM kalyANa karavAnI eka sarakhI vRtti che je evA e mahAtmAe strIone paNa dIkSA ApI che. e mahAna prabhue stro-zadrone mATe paNa vikAsa sAdhanane mArga eTaleja mekaLe batAvyo 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.

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samagravastusthitibodhanArtha manyanyadRSTayantaravedanArtham / anyonyamaitrIparibhAvanArtha syAdvAdatattvaM bhagavAn dideza // 8 // bhagavAne jagatane anekAntadaSTine athata vividha daSTibinduothI-sApekSadaSTithI vastusthitinuM vizAla ava kana karavAnI paddhatine pATha zikhavyuM che-vastunI sAcI ane pUrI hAlata samajavA mATe, ekabIjAnAM daSTibinduone samajavA mATe ane e rIte janatAmAM paraspara maitrIbhAva jagADavA mATe. In order that people may know the truth of tbings, that they may appreciate one another's view-point and that their mutual relations may become smoother, He taught the philosophy of Fileg or 3rariaats which means examining a thing from different view points and which seeks to reconcile in a thing such qualities a 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 kSetromAM 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,

Page #116
lokaM samudbodhayati sma vIraH karttavyasaMpAlanatatparaH syAH / / kartavyasiddhistava hasta eva syAH svAzrayI svaM tvamanantazaktiH / / 87 // mahAvIra kahe cheH mahAnubhAva! kartavyapAlanamAM sAvadhAna mana ! 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 naivezvara nAmatattvaM svahastasAdhyaM khalu jIvanaM svam // 88 // prANI teija pitAnA bhAgyane spaSTa che. jevuM kAma te kare che tevuM pitAnuM bhAgya saje che. Izvara, paramezvara che, paNa te ApaNe bhAgyasaSThA 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 / jitendriyasyASStmabalaM prakAzate ziromaNiH sarvajaDaujasAM khalu // / 89 / $ Antara zatruone jItavAmAM je parAkramI che, te ja mahAn manuSya leAkeAttara parAkramI che. jitendriya vyaktinu Atmabala 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. dhI

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saJcetanAnandamahomayaM sva___ mantardazA''tmAnamavehi tattvam / bhramaH svakarmAvaraNaistadIyaH zivaH sa muktastadapAsanena // 90 // mahAbhAga ! tuM pitAne-AtmAne-saccidAnandarUpa svacetanatattavane oLakha! antardaSTithI oLakha! enuM bhramaNa (bhavabhramaNa ) enAM potAnAM kArmika AvaraNone lIdhe che. e AvaraNe 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. ra

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sarve cidAnandamayAH svarUpataH zarIrabhAjaH paramezvarAH samAH / anantavaicitrya viDambanA: punaH svakIyakarmAvaraNAnusArataH // 91 // cu badhA jIvA svarUpe ekasarakhA cidAnandarUpa paramezvara che. parantu A ananta vicitratA, ananta viDaMbanA dareka prANAnAM pAtapAtAnAM kArmika AvaraNAthI sarjAi che potapotAnAM kAmika AvaraNAne anusAra sarjAya che. akhila bhavacakra-vivarte kArmika cakra para Azrita che. All embodied souls are in their real nature Gods (pamezvara) 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. Shree Sudharmaswami Gyanbhandar-Umara, Surat 23 www.umaragyanbhandar.com

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cittattvamekaM sakalAMgabhAjA mantardazA bhAlaya zAntavRttyA ! / sampatsyate te tadabhedadRSTiH sampatsyase tena ca vizvabandhuH // 92 // bhadra! sarva prANIonuM antastava, antaHsvarUpa, cittatva eka ja che. zAnta bhAvathI anardaSTie joethI tane abheda darzana thaze ane enA phalarUpe tArAmAM vizvabadhubhAva 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. 4

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anAdinA karmabalAzrayeNa zarIrayogena bhavaM vicitram / karmANi kurvan paribambhramIti jIvo dadhAno jaDapAravazyam // 93 // 55 phra javivaza jIva kama khalAzrita anAdi zarIrayeAge kamaanyAne karatA vicitra bhavAmAM 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. 5

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mohAvRtevismRtavAn svarUpaM ___ jaDAnuSaMgaikarataH zarIrI / kezAn prabhUtAnanuvobhavIti tamurimA yameva sargaH | 24 | jaDAnuSaMkarasika prANa mahAvaraNane lIdhe potAnuM svarUpa bhUlI gayo che ane ethI ja e nAnAvidha kalezothI duHkhI che. emAMthI chuTavAne mArga teNe teija sAdhavAne che. (anya kaI sAdhI Ape evuM tatva duniyAmAM cheja nahi.) The soul who because of being clouded. by ignorance or infatuation bas forgotten his native form and who takes delights in. material enjoyments alone, repeatedly experionces a lot of pain. Freedom from that is attainable only through his manly efforts.

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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 keI narakamAM laI janAra, ke nathI ke svarga bakSanAra; temaja nathI keI, bhavacakramAMthI prANIne chuTe karanAra prANuM 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 heaven, 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 vAM ja Tiri-bhagina| 26 // bhagavAna kahe che. AtmA nAnA che, kemake te ja vyavasthA zakya che, ane zarIre zarIre bhinna che, kevalazarIravyApI che ane svarUpe anantacita-va-sukharUpa che. e te ja pitAnI tathAvidha dazAthI karmo bAMdhe che ane bhagave che. (jIva svayaM karma kare che, bAMdhe che ane bhagave che. emAM "izvara" nAmanA tattvane kaMI ja abhisaMbandha nathI.) As otherwise there can be no order, Lord Mahavira has taught that the souls (31ECHT) 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 natore: and they themselves perform actions and reap their fruits

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muktiM ca karmAvaraNAd vimukti dideza cAritrabalopalabhyAm / karmAnubandho viramed yadA ca kSIyeta pUrvazca tadA hi muktiH / / 97 // ka kamavaraNathI pUrNa mukti ene mahAvIra mukti kahe che. meha, avidyA e AtmAnAM badhana; enAthI sarvathA AtmAnuM chuTApaNuM thavuM eja enI mukti che. karmanA baMdha thatA aTake ane pUrvanA baMdhe 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 pUrNazuddhine mukti kahe che. e AtmAnI zuddha amUrta avasthA che, jyAM zarIra, Indriye ke antaHkaraNa kaMI nathI. anantacidAnandavIyamaya AtmAnI e pUrNa svabhAvasthiti che. AtmAnI e zAzvata, acala, akSaya, avyAbAdha maMgala sthiti eja enI mUkita-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 (ute). 100,

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muktasya bhUyo na bhavAvatAro muktirna sA nAma bhavAvatAre / nAnyatra mukteH paramezvaratva mAtmA hi khalvIzvara AtmamukteH // 99 // 5 yukta thayela AtmAnuM kI saMsAramAM avataraNa thatu nathI. mukta thayA pachI paNu karI enu` sa'sAramAM avataraNa thAya te te mukti ja na kahevAya. IzrvaranuM IzvarapaNuM tenI mukti sivAya bIjuM kaMI nathI. AtmA ja bhava-kha dhanathI mukta thatAM izvara che. bhavabaMdhanathI mukta thayela AtmA sivAya bIjo kAi 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. 103

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manovizodhapravaNairvirAga bhAvAnukUlaivimalaistapobhiH / samullasatsaMyamayogavadbhiH saMsAre jJAnavatAssmaHi || 100 che virAgabhAvane anukULa ane cittane saMzAdhavAmAM 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 sach as would strengthen the spirit of non-attach. ment and whish are further bristling with self-control. 102

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yato yato rAgamalA vyapeyu - bhajet sadA taM tamupAya muccaiH / mukteridaM sAdhanamAha vIro na bAhyalokaiSaNagAmukaH syAt // 101 // Wan bhagavAna pharamAve cheH je je rIte rAgadveSAdi mala nAbUda thAya tema va ! tema pravA~ ! te te upAyane majabUtapaNe sevA ! eja muktinuM sAdhana che. bhagavAn kahe che: mAhyave 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 / jagadvayApi-zreyaskara-vividhadRsaMgamamayaM pravaktA panthAnaM 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 prabadhamAM) yathAzakita kaMIka yAda karyA. In this way, according to my capacity, I have tried a little to remember Lord Mahavira, whose life has been revered by the whole world, who had practised the top-most penance, who was an ocean of forgiveness, who bad but one mind, namely, to accomplisb the good of all, and who has taught the path which is universal, is beneficial to all and towards wbich 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. ....................................................................................................................................... .....................................................................................................................

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( II ), bhAvanaga2 henre