Vitrag Vaibhav

Author(s): Gunvant Barvalia
Publisher: Saurashtra Kesari Pranguru Jain Philosophical and Literary Research Centre
Catalog link: https://jainqq.org/explore/032448/1

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GLORY OF DETACHMENT vItarAga vaibhava vItANavaibhava GUNVANT BARVALIA

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GLORY OF DETACHMENT vItarAga vaibhava saMpAdakaH guNavaMta baravALiyA prakAzaka: saurASTra kesarI prANaguru jaina philosophikala enDa lITararI rIsarca senTara SPR jaina kanyAzALA TrasTa, kAmAlena, ghATakopara (ve.) muMbaI-86 phonaH (022)25125658,5163434 9830215542

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GLORY OF DETACHMENT vItarAga vaibhava Edited by : Gunvant Barvalia April-2005 preraka : pU. zrI caMdraprabha' prakAzana saujanya : * sva. bhUpendrabhAI jIvarAja mahetAnA smaraNArthe ha. cArubena jayezabhAI, nikitA nehA 0 caMdrakAMta zIvalAla zAhanA dharmapatnI a.sau. sva. snehalatAnA smaraNArthe ha. samaratabena zAha, dIpaka zAha prakAzana: saurASTra kesarI prANaguru jaina philosophikala enDa lITararI rIsarca senTara kAmAlena, ghATakopara (ve.) muMbaI-400 086 pha mUlya rUA. 100/ prAptisthAna : Adm. Office : mAnad saMyojaka - guNavaMta baravALiyA SKPG jaina philosophikala enDa lITararI rIsarca senTara, 1/316, siddhivinAyaka, hiMgavAlA lena, ghATakopara (I.), muMbaI-75. phona H 2512 5658. mudraNa vyavasthApaka : sastuM pustaka bhaMDAra bhaThThInI bArImAM, gAMdhI roDa pula nIce, amadAvAda phona : (079) 22110062

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anukramaNikA 1. maGgala sUtra gAthA 1 thI 11 dareka prAkRta - gujarAtI - aMgrejI - 5 4 . saMsAra sUtra E gAthA 12 thI 17 ] dareka prAkRta - gujarAtI - aMgrejI - 11 - 4 rU. mithyAtva sUtra gAthA 18 thI 21 3 dareka prAkRta - gujarAtI - aMgrejI - 14 va 4. * sUtra ) gAthA 22 thI 33 ] dareka prAkRta - gujarAtI - aMgrejI - 16 5. rAga-parihAra sUtra gAthA 34 thI 42 ] dareka prAkRta - gujarAtI - aMgrejI - 22 6. dharma sUtra - gAthA 43 thI 64 ] dareka prAkRta - gujarAtI - aMgrejI - 27 che 7. hiMsA sUtra - gAthA 65 thI 76 ] dareka prAkRta - gujarAtI - aMgrejI - 38 4 8. saMyama sUtra ) gAthA 77 thI 91 ] dareka prAkRta - gujarAtI - aMgrejI - 44 va 9. apramAda sUtra gAthA 92 thI 100 ] dareka prAkRta - gujarAtI - aMgrejI - para 20. sAbha sUtra gAthA 101 thI 108 ] dareka prAkRta - gujarAtI - aMgrejI - pa7 4 22. mokSanA sUtra ) gAthA 109 thI 118 ] dareka prAkRta - gujarAtI - aMgrejI - 61 22. ratnatraya sUtra E gAthA 119 thI 128 ] dareka prAkRta - gujarAtI - aMgrejI - 67 / 13. samyagdarzana sUtra gAthA 129 thI 141 ] dareka prAkRta - gujarAtI - aMgrejI - 73 14. samyagjJAna sUtra ) gAthA 142 thI 151 dareka prAkRta - gujarAtI - aMgrejI - 80. (15. samyakcAritra sUtra - gAthA 15ra thI 158 ] dareka prAkRta - gujarAtI - aMgrejI - 85 GLORY OF DETACHMENT E s ssssss 3 GLORY OF DETACHMENT

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16. zrAvakadharma sUtra ) gAthA 159 thI 173 ] dareka prAkRta - gujarAtI - aMgrejI - 88 17. zramaNadharma sUtra ) gAthA 174 thI 186 ] dareka prAkRta - gujarAtI - aMgrejI - 96 C 28. vrata sUtra ) gAthA 187 thI 193 dareka prAkRta - gujarAtI - aMgrejI - 103 4 26. samiti-gupta sUtra ) gAthA 194 thI 213 dareka prAkRta - gujarAtI - aMgrejI - 107 va 20. sAva sUtra D gAthA 214 thI 226 ] dareka prAkRta - gujarAtI - aMgrejI - 119 22. tapa sUtra ) gAthA 227 thI 254 ] dareka prAkRta - gujarAtI - aMgrejI - 127 4 22. dhyAna sUtra gAthA 255 thI 274 ] dareka prAkRta - gujarAtI - aMgrejI - 142 23. anuprekSA sUtra / gAthA 275 thI 292 ] dareka prAkRta - gujarAtI - aMgrejI - 153 4 24. nezyA sUtra ) gAthA 293 thI 30pa dareka prAkRta - gujarAtI - aMgrejI - 163 va 25. jasthAna sUtra D gAthA 306 thI 328 dareka prAkRta - gujarAtI - aMgrejI - 170 - va ra6. saMjogavanA sUtra ) gAthA 329 thI 338 dareka prAkRta - gujarAtI - aMgrejI - 184 4 27. nirvA sUtra E gAthA 339 thI 344 ] dareka prAkRta - gujarAtI - aMgrejI - 189 4 28. samApana gAthA 345 thI 351 ] dareka prAkRta - gujarAtI - aMgrejI - 192 29. vaMdana sUtra gAthA 3para thI 354 ] dareka prAkRta - gujarAtI - aMgrejI - 196 4 rU0. tharka sUtra gAthA 355 thI 357 ] dareka prAkRta - gujarAtI - aMgrejI - 198 31. paMDita sUtra / gAthA 358 thI 364 ] dareka prAkata - gujarAtI - aMgrejI - 200 32. gauvayA manuvA sUtra ) gAthA 365 thI 368 dareka prAkRta - gujarAtI - aMgrejI - 205

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1. maDala sUtra 1. Namo arihaMtANaM / Namo siddhANaM / Namo AyariyANaM / Namo uvajjhAyANaM / Namo loe savva sAhUNaM // 1 // arhatoM ko namaskAra / siddhoM ko namaskAra / AcAryoM ko namaskAra / upAdhyAyoM ko namaskAra / lokavartI sarva sAdhuoM ko namaskAra / (1. maMgala sUtra arihaMtone namaskAra. siddhone namaskAra. AcAryone namaskAra, upAdhyAyone namaskAra. loDamA (rasa) sarva sAdhugone mAra. (1. MANGAL SOOTRA (AUSPICIOUS APHORISM)) SALUTATION TO ARIHANTS SALUTATION TO SIDDHAS SALUTATION TO ACHARYAS SALUTATION TO UPADHYAYAS SALUTATION TO ALL SAINTS/MONKS/ASCETICS - STAYING IN LOK (UNIVERSE) GLORY OF DETACHMENT PO GLORY OF DETACHMENT I SSON

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2. eso paMcaNamokkAro, savva pAvappaNAsaNo / maMgalANaM ca savvesiM, paDhamaM havai maMgalaM // 2 // ye pAMca namaskAra saba pApoM kA nAza karane vAlA aura samasta / maMgaloM meM prathama maMgala hai / 2. A pAMca namaskAra, badhAM pApono nAza karanAra ane badhAM maMgalomAM prathama maMgala che. 2. These five salutations are destroyer of all sins and are first auspicious among all the auspicies. 3-5. arihaMtA maMgalaM / siddhA maMgalaM / sAhU maMgalaM / kevalipaNNatto dhammo maMgalaM // 3 // arihaMtA loguttamA / siddhA loguttamA / sAhUloguttamA / kevalipaNNatto dhammologuttamo // 4 // arihaMte saraNaM pavvajjAmi / siddhe saraNaMpavvajjAmi / sAhU saraNaM pavvajjAmi / kevalipaNNattaM dhamma saraNaM pavvajjAmi // 5 // GOOOOOOOOOOOOOOOCOCCTItarAga yelava)

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arhat maMgala haiM / siddha maMgala haiM / sAdhu maMgala haiM / kevali-praNIta dharma maMgala hai / arhat lokottama haiM / siddha lokottama haiM / sAdhu lokottama haiM / kevali-praNIta dharma lokottama hai / arhatoM kI zaraNa letA hU~ / siddhoM kI zaraNa letA hU~ / sAdhuoM kI zaraNa letA hU~ / kevali-praNIta dharma kI zaraNa letA hU~ / 3-5. marihaMta maMgala che. siddha maMgala che. sAdhu maMgata cha, unI prarUpita dharma maMgala che. marihaMta loDottama cha. siddha loDottama che. sAdhu-loDottama che. kevalI prarUpita dharma lokottama che. arihaMtonuM zaraNa lauM chuM. siddhonuM zaraNa lauM chuM. sAdhuonuM zaraNa lauM chuM. kevalI-prarUpita dharmanuM zaraNa lauM chuM. 3-5. Arihant is auspicious. Siddhas (liberated souls) are auspicious. Monks are auspicious (and) the Religion sermoned by Kewali - (perfectionist in knowledge) is auspicious. Arihant is the best in universe, Siddha (liberated souls) is the best in universe, Monk is the best in the universe (and) the Religion sermoned by kewali is the best in universe. (I) Surrender to Arihant, surrender to Siddha (liberated soul), surrender to Monk, surrender to Religion, sermoned by Kewali. GLORY OF DETACHMENT

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6. usabhamajiyaM ca vaMde, saMbhavamabhiNaMdaNaM ca sumaI ca / paumappahaM supAsaM, jiNaM ca caMdappahaM vaMde // 6 // maiM 1. RSabha, 2. ajita, 3. sambhava, 4. abhinandana, 5. sumati, 6. padmaprabhu, 7. supArzva tathA 8. candraprabhu ko vandana karatA huuN| 1. huM 1. bama, 2. malita, 3. saMmapa, 4. amina, 5. sumati, 1. 5prabhu, 7. supAra tathA 8. yaMdraprabhune Ea g. 6. I am saluting to (1) Rushabha, (2) Ajita, (3) Sambhava, (4) Abhinandana, (5) Sumati, (6) Padma Prabhu, (7) Suparswa & (8) Chandra Prabhu. 7. suvihiM ca puSpadaMtaM, sIyala seyaMsa vAsupujjaM ca / vimalamaNaMtaM ca jiNaM, dhamma saMtiM ca vaMdAmi // 7 // maiM 9. suvidhi (puSpadanta), 10. zItala, 11. zreyAMsa, 12. vAsupUjya, 13. vimala, 14. ananta, 15. dharma, 16. zAnti ko vandana karatA huuN| 7. huM 6. suvidhi (puSpota), 10. zItala, 11. zreyAMsa, 12. vAsupUzya, 13. vimala, 14. sana 15. dharma, 11. zAMtinAthane vaMdana karuM chuM. 7. I am saluting to 9. Suvidhi (Pushpadanta), 10. Sheetal, 11. Shreyans - 12. Vasupoojya, 13. Vimala, 14. Ananta, 15. Dharma, 16. Shantinath. OOOOOOOOOOOOOOOOOO vItarAga vaibhava) ( C

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8. kuMthuM araM ca malli, vaMde muNisuvvayaM nami jiNaM ca / vaMdAmi riTTaNemiM, pAsaM taha vaDDhamANaM ca // 8 // // 8 // maiM 17. kunthu, 18. ara, 19. malli, 20. munisuvrata, 21. nami, 22. ariSTanemi, 23. pArzva tathA 24. vardhamAna ina caubIsa tIrthaMkaroM ko vandana karatA hU~ / 8. 8. c. huM 17. Dunyu, 18. jara, 18. malli, 20 munisuvrata, 21. nami, 22. ariSTanemi, 23. pArzva, 24. vardhamAna - khema yovIsa tIrthaMkarone vaMdana karuM chuM. 9. caMdesu NimmalayarA Aiccesu ahiyaM payAsayarA / sAyaravaragaMbhIrA, siddhA siddhiM mama disaMtu // 9 // I am saluting to 17. Kunthu, 18. Ara, 19. Malli, 20. Munisuvrata, 21. Nami, 22. Arista-Nemi, 23. Parswa, 24. Vardhamana - these Twenty Four 24- Tirthankaras. - candra se adhika nirmala, sUrya se adhika prakAzamAna aura sAgara kI bhA~ti gambhIra siddha bhagavAn mujhe siddhi pradAna kare / caMdrathI vadhu tirmaLa, sUryathI vadhAre prakAzamAta ane sAgara jevA gaMbhIra siddha bhagavAta mane siddhi pradAna kare (Ape.) 9. May Siddhas (liberated souls) award me with liberation, who are purer than moon, brighter/more illuminated than sun and unfathomable like ocean. GLORY OF DETACHMENT c

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10. jaya vIyarAya ! jagaguru ! hou mama tuha pabhAvao bhayavaM ! bhavaNivveo maggANusAriyA iTThaphalasiddhI / / 10 / / he vItarAga ! he jagadguru ! he bhagavan ! Apake prabhAva se mujhe saMsAra se virakti, mokSamArga kA anusaraNa tathA iSTaphala kI prApti hotI rahe / 10. he vItarAga ! he jagataguru ! he bhagavAna ! ApanI kRpAthI mate saMsArathI virakti, mokSamArganuM anusaraNa tathA iSTaphaLanI prApti thatI rahe. 10. Oh Detached ! Oh world preceptor ! Oh Lord ! with your grace, I continue to attain detachment from worldly pleasures, following of path of Liberation, and desirable Results (Fruits). 11. jamallINA jIvA, taraMti saMsArasAyaramaNaMtaM / taM savvajIvasaraNaM, gaMdadu jiNasAsaNaM suiraM // 11 // jisameM lIna hokara jIva ananta saMsAra-sAgara ko pAra kara jAte haiM tathA jo samasta jIvoM ke lie zaraNabhUta hai, vaha jinazAsana cirakAla taka samRddha rahe / 11. jemAM lIna banIne jIva, anaMta saMsAra-sAgarane tarI jAya che tathA je samasta jIvasRSTine mATe zaraNabhUta che, evuM jinazAsana cirakALa sudhI samRddha rahe. 11. By concentrating on these, a soul can swim across the eternal ocean of world (i.e. cycle of Life & Death) and one who is a place to surrender for entire living world, let such regime of jina gloriously last for eternal time span. (10EOSSSSSSSSSSSSSSSC vItarAga yama)

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2. saMsAracakra sUtra 12. adhuve asAsayammi, saMsArammi dukkha-paurAe / kiM nAma hojja taM kammayaM, jeNA'haM duggaiM na gacchejjA ? // 1 // adhruva, azAzvata aura duHkha - bahula saMsAra meM aisA kaunasA karma hai, jisase maiM durgati meM na jAU~ / (2. saMsAraya sUtra) 12. adhuva, azAzvata ane duHkhathI bharelA A saMsAramAM, evuM kayuM karma che, jenAthI huM durgatimAM na jAuM. ( 2. SANSARCHAKRA SOOTRA ) 12. In this world, which is unlasting, non-eternal, and full of miseries, which is the deed by commiting that I do not get bad mode of life. 13. khaNamittasukkhA bahukAladukkhA, pagAmadukkhA aNigAmasukkhA / saMsAramokkhassa vipakkhabhUyA, khANI aNatthANa u kAmabhogA // 2 // ye kAma-bhoga kSaNabhara sukha aura cirakAla taka duHkha dene vAle haiM, bahuta duHkha aura thor3A sukha dene vAle haiM, saMsAra-mukti ke virodhI aura anarthoM kI khAna haiM / 13. kAma-bhoga kSaNa mATe sukha ApanAra ane cirakALa sudhI du:kha ApatAra che, khUba du:kha ane thoDuM sukha ApanAra che, saMsAra muktinA virodhI ane atarthonI khANa che. 13. Sensual pleasures result in momentary happiness followed by long lasting miseries, plenty of pains against meagre comforts, anti liberation from worldly bondages and a mine of untowards. (GLORY OF DETACHMENT POOOOOOOOOOOO 11)

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14. suTThavi maggijjato, kattha vi kelIi natthi jaha sAro / iMdiavisaesa tahA, natthi suhaM suTTha vi gaviTThe || 3 || bahuta khojane para bhI jaise kele ke per3a meM koI sAra dikhAI nahIM detA, vaise hI indriya-viSayoM meM bhI koI sukha dikhAI nahIM detA / 14. bahu zodhavA chatAM jema keLanA jhADamAMthI koI sAra maLato nathI, tema indriyanA viSayamAM paNa koI sukha jovA maLatuM nathI. 14. As, despite thorough search, no substance is available from banana plantation, similarly no happiness is seen in sensual subjects. 15. jaha kacchullo kacchu, kaMDayamANo duhaM muNai sukkhaM / mohAurA maNussA, taha kAmaduhaM suhaM biMti || 4 || khujalI kA rogI jaise khujalAne para duHkha ko bhI sukha mAnatA hai, vaise hI mohAtura manuSya kAmajanya duHkha ko sukha mAnatA hai / 15. jevI rIte khasato rogI, khaMjavALathI thatAM du:khate paNa sukha mAte che, evI rIte mohAtura mAtavI, kAmathI janmatAM du:khate paNa sukha mAne che. 12 15. The way in which a person suffering from boils feels illusive comforts in the pain resulting from scratching the itches, in the same manner, a person full of attachment, in Pains feels illusive pleasure arising out of sexual activities. (Sensual pleasure ) vItarAga vaibhava

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16. jANijjai cintijjai, jammajarAmaraNasaMbhavaM dukkhaM / na ya visaesu virajjaI, aho subaddho kavaDagaMThI / / 5 / / jIva janma, jarA (bur3hApA) aura maraNa se hone vAle duHkha ko jAnatA hai, usakA vicAra bhI karatA hai, kintu viSayoM se virakta nahIM ho pAtA / aho ! mAyA kI gA~Tha kitanI sudRr3ha hotI hai / 16. jIva janma, jarA (vRddhAvasthA) ane maraNathI thatAra duHkhate jANe che, eto vicAra paNa kare che, paraMtu viSayothI mukti meLavI zakato nathI. are ! mAyAnI gAMTha kevI sudaDha hoya che. 16. A soul is aware of the pains arising from Birth, old age, & death, also applies thought to it, but fails to get rid of sensual pleasures. Oh ! bondage of deceptive love is so tight to unfold. 17. jammaM dukkhaM jarA dukkhaM, rogA ya maraNANi ya / aho dukkho hu saMsAro, jattha kIsanti jaMtavo // 6 // janma duHkha hai, jarA duHkha hai, roga aura mRtyu duHkha hai / aho ! saMsAra duHkha hI hai, jisameM jIva kleza pA rahA haiM / 17. ma huche, raahuH|| cha, roga mane mRtyu huH|| che. gare ! saMsAra duHkha ja che ane temAM jIva phleza prApta kare che. 17. Birth is painful, old age is miserable, ailment and death is full of agony. Oh ! This world is nothing but pain in which the soul gets only disturbing experience. (GLORY OF DETACHMENT BOOOOOOOOOOOO3)

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3. mithyAtva sUtra 18. hA ! jaha mohiyamaiNA, suggaimaggaM ajANamANeNaM / bhIme bhavakaMtAre, suciraM bhamiyaM bhayakarammi / / 1 / / hA ! kheda hai ki sugati kA mArga na jAnane ke kAraNa maiM mUr3hamati bhayAnaka tathA ghora bhava-vana meM cirakAla taka bhramaNa karatA rahA / (3. bhithyAtva sUtra 18. hA, e dukhanI vAta che ke sugatino mArga ta jANavAne kAraNe huM mUDhamati (mUrNa) bhayAnaka tathA ghora bhava vatamAM lAMbA samaya sudhI bhaTakato rahyo chuM. 3. SOOTRA OF FALSE BELIEF (MITHYATVA) 18. Yes, it is a matter of grief, by not knowing the path of better form of life, I, the person with blocked senses, am roaming, (Wandering) in deep forest of various forms modes of dreadful life for a continuous long period. 19. micchattaM vedaMto jIvo, vivarIyadasaNo hoi / Na ya dhammaM rocedi hu, mahuraM pi rasaM jahA jarido // 2 // jo jIva mithyAtva se grasta hotA hai usakI dRSTi viparIta ho jAtI hai / use dharma bhI rucikara nahIM lagatA, jaise jvaragrasta manuSya ko mIThA rasa bhI acchA nahIM lagatA / 19. je jIva mithyAtvathI pIDita hoya che tenI daSTi viparIta thaI jAya che. ene dharma paNa priya lAgato nathI, jevI rIte tAvathI pIDAtA mAnavIne mITho rasa paNa sAro lAgato nathI. 19. A soul which is suffering from false belief is getting its perception in a perversed manner. As a result, it dislikes even religion or spirituality, just like a patient suffering from fever does not like even sweet taste. (14OOOOOOOOOOOOOOOOOOO vItarAga )

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20. micchattapariNadappA, tivvakasAeNa suThu AviTTho / jIvaM dehaM ekkaM maNNaMto hodi bahirappA ||3|| mithyAtvagrasta jIva tIvra kaSAya se AviSTa hokara jIva aura zarIra ko eka mAnatA hai / vaha bahirAtmA hai / 20. mithyAtvathI pIDita jIva tIvra kaSAyatA prabhAvathI jIva ane zarIrane eka mAte che. te bahirAtmA che. 20. A Soul suffering from false belief, under influence (grip) of acute / intensive anger, pride deceipt & greed, does not differentiate between a body & soul. It is a soul with outward leaning. 21. jo jahavAyaM na kuNai, micchAdiTThI tao hu ko annA / vaDDhai ya micchattaM parassa saMkaM jaNemANo ||4|| jo tattva-vicAra ke anusAra nahIM calatA, usase bar3A mithyAdRSTi dUsarA kauna ho sakatA hai ? vaha dUsaroM ko zaMkAzIla banAkara apane mithyAtva ko bar3hAtA rahatA hai / 21. je tattvavicAra mujaba tathI jIvato, etAthI moTo mithyAdRSTi bIjuM koNa hoI zake che ? te bIjAne zaMkAzIla batAvIne potAnA mithyAtvane vikasAvato hoya che. 21. Who else can be more false perceptionist than one who does not live in accordance with substansive thoughts / guidance ? He develops(intensifies) his false perception by making others doubtful or by creating doubts in others' mind. GLORY OF DETACHMENT 15

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4. karma sUtra 22. jaM jaM samayaM jIvo, Avisai jeNa jeNa bhAveNa / so taMmi taMmi samae, suhAsuhaM baMdhae kammaM // 1 // jisa samaya jIva jaise bhAva karatA hai, vaha usa samaya vaise hI zubha-azubha karmoM kA bandha karatA hai / (4. ma sUtra) 22. je samaye jIva jevo bhAva dhAre che, te e samaye evAM ja zubha-azubha karmono baMdha bAMdhe che. ( 4. KARMA SOOTRA 22. Bondage of Auspicious or Inauspicious karmas takes place the moment one indulges in such thoughts. 23. na tassa dukkhaM vibhayanti nAio, na mittavaggA na suyA na baMdhavA / ekko sayaM paccaNuhoi dukkhaM, kattArameva aNujAi kamma / jAti, mitra-varga, putra aura bAndhava usakA duHkha nahIM ba~TA sakate / vaha svayaM akelA da:kha kA anabhava karatA hai| kyoMki karma kartA kA anugamana karatA hai / 23. jJAti, mitro, putra ane bhAI, enA duHkhamAM bhAga paDAvI zakatA tathI. te jAte ekalo ja dukhano anubhava kare che. kAraNa ke karma kartAne anusare che. 23. None of community fellows, friends, son or brother can share his unhappiness/grief/ __miseries. He (one) has to bear (experience) fruits of his own deeds alone. For, karma follow its maker/doer/(Shi) (1OOOOOOOOOOOOOOOOOOO vItarAga vaibhava)

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24. kammaM citi savasA, tassudayammi uparavvasA hoMti / rukkhaM duruhai savaso, vigalai sa paravvaso tatto // 3 // jIva karma bA~dhane meM svataMtra hai, parantu usa karma kA udaya hone para bhogane meM usake adhIna ho jAtA hai / jaise koI puruSa svecchA se vRkSa para to car3ha jAtA hai, kintu pramAdavaza nIce girate samaya paravaza ho jAtA hai / 24. jIva karma baMdhatamAM svataMtra che, paNa e karmato udaya thavAthI ene bhogavavAmAM ene AdhIna thaI jAya che. jevI rIte koI puruSa svecchAe jhADa upara caDI to jAya che, paraMtu pramAdavaza nIce paDatI veLAe paravaza thaI jAya che. 24. A soul is free to commit bondage of Karmas but when such deeds (karmas) mature / ripe to give their fruits/consequences, ( results) one has to bear them by surrendering (compulsorily), them as one can climb a tree Just at, his own will, but if he neglects, while falling down, sufferings that occur, he has no option but to bear them helplessly. 25. kammavasA khalu jIvA, jIvavasAiM kahiMci kammAI / katthai dhaNio balavaM, dhAraNio katthaI balavaM || 4 || kahIM jIva karma ke adhIna hote haiM to kahIM karma jIva ke adhIna hote haiM / jaise kahIM RNa dete samaya to dhanI balavAn hotA hai to kahIM RNa lauTAte samaya karjadAra balavAn hotA hai| 25. kyAreka jIva karmane AdhIta hoya che to kyAreka karma jIvate adhIta thaI jAya che. jevI rIte kyAreka dhana ApatI veLAe dhatika baLavAta hoya che to kyAreka dhana cUkavatI veLAe karjadAra baLavAna hoya che. 25. Sometimes a soul is dependent on karmas whereas, at times Karmas are dependent on soul. In certain situations the person giving money (lender) is rich and stronger whereas a debtor is stronger while repaying the debt. GLORY OF DETACHMENT 17

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21. 26. kammaM puNNaM pAvaM, heU tesiM ca hoMti sacchidarA / maMdakasAyA sacchA, tivvakasAyA asacchA hu // 5 // karma do prakAra kA hai - puNyarUpa aura pAparUpa / puNyakarma ke bandha kA hetu svaccha yA zubha bhAva hai aura pApakarma ke bandha kA hetu asvaccha yA azubha bhAva hai / mandakaSAyI jIva zubha bhAva vAle hote haiM tathA tIvra kaSAyI jIva azubha bhAva vAle / karmanA be prakAra chepuNyarUpa ane pAparUpa. puNyakarmanA baMdhato hetu svaccha ke zubha bhAva che ane pApakarmanA baMdhano hetu asvaccha ke azubha bhAva che, mada kaSAyI jIva zubha bhAvavALo hoya che ane tIvra kaSAyI jIva azubha bhAva dharAve che. 26. Karmas are of two types. Auspicious (good deeds) and inauspicious (Bad deeds). The cause of auspicious bondages - is pure and good feelings whereas cause of inauspicious bondages is malice and bad feelings. A soul with meagre feelings of anger, pride, deceipt and greed is always having good intensions as against soul with bitter feelings of such anger, pride deceipts & greed having bad/inauspicious intensions. (reflections) 27. rAgahosapamatto, iMdiyavasao karei kammAiM / AsavadArehiM avi-guhehiM tiviheNa karaNeNaM // 6 // rAga-dveSa se pramatta banA jIva indriyAdhIna hotA hai / usake AstravadvAra (karmadvAra) barAbara khule rahane ke kAraNa mana-vacana kAyA ke dvArA nirantara karma karatA rahatA hai / 27. rAga-dveSathI pramAdI banela jIva indriyane AdhIna hoya che. enA AjhavatAra (karmaDhAra) ughADAM rahevAne kAraNe mana-vacana kAyAthI niraMtara karma karato rahe che. 27. A soul who becomes negligent due to attach ment and aversions is slave of senses. He is open to the influx of karmas and because of that constantly indulges in bondage of karmas through thoughts, speeches and actions (deeds). (1COOOOOOOOOOOOOOOOOOO vItarAga yama)

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28. AsavadArehiM sayA, hiMsAI ehiM kammamAsavai / jaha nAvAi viNAso, chiddehiM jalaM uyahimajjhe / / 7 / / hiMsA Adi AsravadvAroM se sadA karmoM kA Asrava (Agamana) hotA rahatA hai, jaise ki samudra meM jala ke Ane se chidra-yukta naukA DUba jAtI hai| 28. hiMsA vagere AjhavadvArothI haMmezAM karmonuM Agamana thatuM rahe che, je rIte samudratA jaLavA AvavAthI kANAvALI tAva DUbI ya che. 28. Influx of karmas takes place through a passage when one indulges in violence etc. It is similar to a situation where a ship or boat sinks when it permits (allows) sea-water to enter through its loopholes. 29. rudhiyachiddasahasse, jalajANe jaha jalaM tu NAsavadi / micchattAi-abhAve, taha jIve saMvaro hoI // 8 // jaise jalayAna ke hajAroM cheda bandha kara dene para usameM pAnI praveza nahIM karatA, vaise hI mithyAtva Adi ke dUra ho jAne para jIva meM saMvara (karma-nirodha) hotA hai| 29. jevI rIte jalayAta(vahANa)nAM hajAro chidro baMdha karavAthI emAM pANI AvI zakatuM nathI, tevI rIte mithyAtva vagere dUra thavAthI jIva saMvara kare che. 29. As by plugging thousands of loopholes of a boat water does not enter.it, Similarly by eliminating false perception a soul controls/checks influx of karmas. GLORY OF DETACHMENT GLORY OF DETACHMENT ROOOOOOOOOOO 1) 18

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30. savvabhUya'ppabhUyassa, samma bhUyAiM pAsao / pihiyAsavassa daMtassa, pAvaM kammaM na baMdhaI // 9 // jo samasta prANiyoM ko Atmavat dekhatA hai aura jisane karmAsrava ke sAre dvAra banda kara diye haiM, usa saMyamI ko pApakarma kA bandha nahIM hotA / 30. je badhAM prANIone potAnI samAna jue che ane jeNe karmAstravatA badhAM dvAra baMdha karI dIdhAM che, evA saMyamIte pApakarmano baMdha thato nathI. 30. One who treats all souls alike and who has shut the doors for the influx of karmas, such self controlled soul does not have (cause) bondage of sinful deeds (karmas). 31. seNAvaimmi Nihae, jahA seNA paNassaI / evaM kammANi NassaMti, mohaNijje khayaM gae // 10 // jaise senApati ke mAre jAne para senA naSTa ho jAtI hai, vaise hI eka mohanIya karma ke kSaya hone para samasta karma sahaja hI naSTa ho jAte haiM / 31. jevI rIte senApatinA marI javAthI setA nAza pAme che, evI ja rIte eka mohanIya karmanA tApathI badhAM ja karmo sahaja rIte nAza pAme che. 20 DSSSSSSSSSSSSSSSSSC II vela)

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31. On death of (killing) the commander, the army perishes. In the same manner on elimination of 'Mohaniya Karma', rest of the (seven) karmas are automatically destroyed. 32-33. nANassAvaraNijjaM daMsaNAvaraNaM tahA / veyaNijjaM tahA mohaM, AukammaM taheva ya // 11 // nAmakammaM ca goyaM ca, aMtarAyaM taheva ya / evameyAI kammAiM, adveva u samAsao // 12 // jJAnAvaraNa, darzanAvaraNa, vedanIya, mohanIya, Ayu, nAma (deha-bheda), gotra (kulabheda) aura antarAya - saMkSepa meM ye ATha karma haiM / 32-33. jJAtAvaraNIya, darzanAareile, talya, mohanIya, mAyu, nAma (hemeTa) gotra (tame) mane maMtarAya - gema ATha karma che. 32-33. Jnanavarniya Darshanavarniya, Vedaniya, Mohaniya, Ayushya (Longetivity) Naam (Variation in Bodies), Gotra (Variation in Family background) and Antaraya are the Eight types of Karmas.. GLORY OF DETACHMENT DOOOOOOOOOOOOK21)

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5. rAga - parihAra sUtra 34. rAgo ya doso vi ya kammabIyaM, kammaM ca mohappabhavaM vayaMti / kammaM ca jAI maraNassa mUlaM, dukkhaM ca jAImaraNaM vayaMti ||1|| rAga aura dveSa karma ke bIja haiM / karma moha se utpanna hotA hai / vaha janma-maraNa kA mUla hai / janma-maraNa ko duHkha kA mUla kahA gayA hai / pa. rAga - parihAra sUtra 34. rAga yAne dveSa dharmanAM jI che. dharma mohathI utpanna thAya che. te 4nma-marAnuM bhUja che. 4nma-maraNane hu:januM bhUja che. 5. RAAG - PARIHAR SOOTRA 34. Attachment and aversions are seeds of karmas. Karmas are formed through illusive attachment, which is the root cause of births and deaths, which, in turn, are root cause of miseries. 35. na vi taM kuNai amitto, suThu vi ya virAhio samattho vi / jaM do vi aniggahiyA, karaMti rAgo ya doso ya // 2 // atyanta tiraskRta samartha zatru bhI utanI hAni nahIM pahu~cAtA, jitanI anigRhIta / aniyaMtrita rAga aura dveSa pahu~cAte haiM / 35. atizaya tiraskAra pAmela samartha zatru paNa eTaluM nukasAta nathI karato, jeTaluM aniyaMtrita rAga ane dveSa kare che. 22 35. A powerful enemy, who is intensively humiliated, does not cause that much harm/damage which is caused by uncontrolled attachment & aversion. Si vItarAga vaibhava

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36. na ya saMsArammi suhaM, jAijarAmaraNadukkhagahiyassa / jIvassa atthi jamhA, tamhA mukkho uvAdeo ||3|| isa saMsAra meM janma, jarA aura maraNa ke duHkha se grasta jIva ko koI sukha nahIM hai / ataH mokSa hI upAdeya hai / 36. A saMsAramAM janma, jarA ane maraNatA du:khathI du:khI jIvate kaMI sukha tathI. tethI mokSa ja upAdeya che. 36. No soul is happy, who is suffering from miseries of birth, oldage and death in this world and that is why only liberation is worth attaining. 37. jai taM icchasi gaMtuM, tIraM bhavasAyarassa ghorassa / to tavasaMjamabhaMDaM, suvihiya ! giNhAhi tUraMto // 4 // yadi tU ghora bhavasAgara ke pAra jAnA cAhatA hai, to he suvihita zIghra hI tapa-saMyama rUpI naukA ko grahaNa kara / 37. he samajadAra ! tuM jo bhayaMkara bhavasAgara tarI javAnI icchA rAkhato ho to jaladI tapa-saMyamarUpI taukAtI sahAya laI le. 37. Oh enlightened ! If you are desirous of swiming across the dreadful ocean of various life-spans, you at-once excercise self control and board boat of Austerity & Restraint. GLORY OF DETACHMENT 23

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38. kAmANugiddhippabhavaM khu dukkhaM, savvassa logassa sadevagassa / jaM kAiyaM mANasiyaM ca kiMci, tassaMtagaM gacchai vIyarAgo || 5 || sarva loka aura devatAoM kA jo kucha kAyika aura mAnasika duHkha hai, vaha kAma - bhogoM kI satata abhilASA se utpanna hotA hai / vItarAgI usa duHkha kA anta pA jAtA hai / 38. badhAM loko ane devone kAyika athavA mAnasika je duHkho bhogavavAM paDe che, te kAmabhogotI abhilASAthI janme che. vItarAgI e duHkhothI mukti meLavI le che. 38. All souls, whether they are of human beings or deities (heavenly beings) etc. are subjected to miseries caused by body or mind, born out of constant desire of sensual pleasures. Detached souls get rid of such sufferings. 39. jeNa virAgo jAyai, taM taM savvAyareNa karaNijjaM / muccai hu sasaMvegI, anaMtavo hoi asaMvegI || 6 || jisase virAga utpanna hotA hai, usakA AdarapUrvaka AcaraNa karanA cAhie / virakta vyakti saMsAra- bandhana se chUTa jAtA hai aura Asakta vyakti kA saMsAra ananta hotA jAtA hai / 39. jetAthI vairAgya janme tenuM AdarathI AcaraNa karavuM joIe. vairAgI saMsAra-baMdhatamAMthI mukta thaI jAya che ane rAgI vyaktito saMsAra anaMta thato jAya che. 24 39. One should practice, with respect, such rituals causing detachment. A detached soul liberates itself of bondage of world, as against attached soul, who adds to the worldly life span infinitely. vItarAga vaibhava

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40. evaM sasaMkaSpavikappaNAsuM, saMjAyaI samayamuvaTThiyassa / atthe ya saMkappayao tao se, pahIyae kAmaguNesu tanhA // 7 // 'rAga-dveSamUlaka saMkalpa-vikalpa hI saba doSoM ke mUla haiM, indriya viSaya nahIM' jo isa prakAra kA saMkalpa karatA hai, usake mana meM samatA utpanna hotI hai / usase usakI kAmaguNoM meM hone vAlI tRSNA kSINa ho jAtI hai / - 40. 'rAga-dveSAnya saMkalpa - vikalpa 4 baghA ghoSanuM bhUja che, chndriyviSaya nahi." je koI AvuM vicAre che, tetA matamAM samatA janme che. pariNAme, etI kAmaguNomAM thatI tRSNA kSINa thaI bhaya che. 40. One root cause of all evils is aspiration full of attachment and aversions and not sensual subjects. Those who think & believe that, equanimity is born in them. Consequently his greed for sensual pleasures is eliminated. 41. bhAve viratto maNuo visogo, eeNa, dukkhohaparaMpareNa / na lippaI bhavamajjhe vi saMto, jaleNa vA pokkhariNI - palAsaM // 8 // bhAva se virakta manuSya zoka-mukta bana jAtA hai / jaise kamalinI kA patra jala meM lipta nahIM hotA, vaise hI vaha saMsAra meM rahakara bhI duHkhoM kI paramparA se lipta nahIM hotA / GLORY OF DETACHMENT CCCCCCCC pa

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41. bhAvathI para vyakti zokathI mukta thaI jAya che. jevI rIte kamaLa jaLamAM rahevA chatAM bhItuM thatuM nathI, evI rIte ja te saMsAramAM rahevA chatAM du:khotI paraMparAthI du:khI thato nathI. 41. A person who is detached of feelings, gets rid of sorrow. It is like a lotus, despite, staying (remaining) in tank/pond, remains (keeps) free from the influence of water (does not get wet). In the same manner, the person, though externally appears to be a worldly man, is detached, from within and does not get effected by spate of miseries. bahU 42. samikkha paMDie tamhA pAsajAipahe vaha / miva appaNA saccamesejjA, mettiM bhUesu ppa' ||1|| isalie jJAnI anekavidha pAza yA bandhanoM kI, jo ki janmamaraNa ke kAraNa haiM, samIkSA karake svayaM satya kI khoja kare aura saba prANiyoM ke prati maitrI bhAva rakheM / - 42. tethI ja jJAtI aneka prakAratA avarodha ane baMdhata je janmamaraNatAM kAraNa che, tenI samIkSA karIne pote satya che tenI zodha kare ane badhAM prANI pratye maitrIbhAva rAkhe. 26 42. That is why, an enlightened person, reviews obstacles of various types and different bondages, which are the cause of birth & death, and finds out the truth (real) and remains (keep) friendly with all the living beings. vItarAga vaibhava

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6. dharma sUtra 43. dhammo maMgalamukkiTThe, ahiMsA saMjamo tavo / devA vi taM namasaMti, jassa dhamme sayA maNo || 1 // dharma utkRSTa maMgala hai | ahiMsA, saMyama aura tapa usake lakSaNa haiM / jisakA mana sadA dharma meM ramA rahatA hai, use deva bhI namaskAra karate haiM / 6. dharma sUtra 43. dharma tDRSTa maMgala che. ahiMsA, saMyama jane tapa khenAM mukhya aMga che. jenuM mata haMmezAM dharmamAM lAgeluM rahe che, tete devo paNa tamaskAra kare che. 6. DHARMA SOOTRA 43. Religion / faith spirituality is the best of / supreme among auspicious substances. The chief components of religion/faith (symptoms) are non-violence, (self) restraint and austerity. One who is constantly engaged (stable) in religious/spiritual activities/ascetism is being saluted by heavenly beings also. 44. uttamakhamamaddavajjava - saccasauccaM ca saMjamaM ceva / tavacAgamakiMcanhaM bamha idi dasaviho dhammo // 2 // uttama kSamA, mArdava (mRdutA ), Arjava ( saralatA), satya, zauca ( pavitratA), saMyama, tapa, tyAga, AkiMcanya (aparigraha) tathA brahmacarya - ye dasa dharma haiM / 44. uttama kSamA, mArhava (mRhutA), khApa (saralatA ) satya, zaurya ( pavitratA), saMyama, tapa, tyAga, khADiyanya (aparigraha ) tathA brahmacarya A daza dharma che. - 44. There are ten forms of religion VIZ best of forbearance (patience) tenderness, simplicity (straight forwardness) truth, purity, (holiness ) self control austerity, sacrifice ( renouncing) dispossessiveness and cellibacy. GLORY OF DETACHMENT 20

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45. khAmemi savvajIve, savve jIvA khamaMtu me / mittI me savvabhUesa, veraM majjhaM Na keNa vi || 3 || maiM saba jIvoM kI kSamA cAhatA hU~ / saba jIva mujhe kSamA kareM / merA saba prANiyoM ke prati maitrIbhAva hai / merA kisI se bhI baira nahIM hai / 45. huM badhA jIvonI kSamA mAgu chuM. badhA jIva mate kSamA kare. mArI badhAM prANIo sAthe maitrI che. koItI sAthe mate vera nathI. 45. I seek forgiveness from all living beings. All living beings may please foregive me of my faults/offences. I am friendly to all creatures and have enmity /hostility with none. 46. jai kiMci pamAeNaM, na suThu bhe vaTTiyaM mae puvi / taM me khAmemi ahaM, nissallo nikkasAo a ||4|| kiMcit pramAdavaza yadi mere dvArA Apake prati ucita vyavahAra nahIM kiyA gayA ho to maiM niHzalya aura kaSAya-rahita hokara Apase kSamA-yAcanA karatA hU~ / (yaha kSamA-dharma hai / ) 46. kadAca pramAdane kAraNe jo mArAthI ApatI sAthe yogya vyavahAra na thaI zakyo hoya to huM niHzalya tathA kaSAyarahita thaIne ApatI kSamAyAcatA karuM chuM. (A kSamAdharma che.) 28 46. Due to negligence, if I have misbehaved with you, for that I, without any grudge and malice and free from anger, pride, deceit and greed, apologise you. (This is foregiveness, a form of religion). OM vItarAga vaibhava

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47. kularUvajAdibuddhisu, tavasudasIlesu gAravaM kiMci / jo Navi kuvvadi samaNo, maddavadhamma have tassa // 5 // jo kula, rUpa, jAti, jJAna, tapa, zruta aura zIla kA kiMcit bhI garva nahIM karatA, usake mArdava-dharma hotA hai / 47.4 (Do/) puta, 35, ti, jJAna, tapa, zrUta mane zItano jarA paNa garva karato nathI, tenAthI mArdava-dharma thaI zake che. 47. Any one who is, absolutely (totally) prideless in respect of his parential family background, (of high culture) beauty, appearance (Strength), Personality, Knowledge & Intelligence, Austerity, Literary Skill, (Wealth & Power) and Character is capable of observing religion in the form of best of tenderness (humility). 48. jo ciMtei Na vaMkaM, Na kuNadi vaMkaM Na jaMpade vaMkaM / Na ya govadi NiyadosaM, ajjava-dhammo have tassa // 6 // jo kuTila vicAra nahIM karatA, kuTila kArya nahIM karatA, kuTila vacana nahIM bolatA aura apane doSoM ko nahIM chipAtA, usake Arjava-dharma hotA hai / 48. je kuTila vicAra nathI karato, kuTila kArya nathI karato, kuTila vacata nathI bolato ane potAnA doSote chupAvato nathI, tenAthI Arjava-dharma thAya che. 48. One who does not indulge in malicious thoughts curt words &/or crooked action and does not hide/conceal his faults is said to be observing 'Arjava Dharma' i.e. straight forward approach towards religion spirituality. GLORY OF DETACHMENT)

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49. parasaMtAvayakAraNa-vayaNaM, mottUNa saparahidavayaNaM / jo vadadi bhikkhu turiyo, tassa du dhammo have saccaM // 7 / / jo dUsaroM ko santApa pahu~cAne vAle vacanoM kA tyAga karake sva-para-hitakArI vacana bolatA hai, usase satya-dharma hotA hai| 49. je bIjAne dukha pahoMcADanAra vacata tyajIne sva-para hitakArI vacana bole che, tenAthI satya-dharma thAya che. 49. A person, who avoids hurting feelings of others by his undesirable speech and speaks, keeping in view spiritual interest of self and others is said to be able to observe Truth i.e. Religion. (spirituality) in real form. 50. patthaM hidayANiTuM pi, bhaNNamANassa sagaNavAsissa / kaDugaM va osahaM taM, mahuravivAyaM havai tassa // 8 // apane gaNavAsI (sAthI) dvArA kahI huI hitakara bAta, bhale hI vaha mana ko priya na lage, para kaTuka auSadhi kI bhA~ti pariNAma meM madhura hI hotI hai| 50. potAnA sAthIe karelI hitakArI vAta, bhale te mATe ta game tevI hoya, topaNa kaDavA auSadhanI peThe/mAphaka aMte madhura hoya che. (651RS hoya che.) 50. Any advice that is received from his fellow being by keeping his spiritual interest in mind, is beneficial eventhough it tastes unpleasant & bitter and is uncomfortable to the mind. It is like a bitter pill which is ultimately. sweet so far as its quality is concerned. (3OOOOOOOOOOOOOOOOOOOOTItarAga lapa)

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51. vissasaNijjo mAyA va, hoi pujjo guru vva loassa / sayaNuvva saccavAI, puriso savvassa hoi pio || 9 || satyavAdI manuSya mAtA kI taraha vizvasanIya, janatA ke lie guru kI taraha pUjya aura svajana kI bhA~ti sabako priya hotA hai / 51. sAcuM bolatAra mAtavI mAtAtI jema vizvAsu, jatatAne mATe guruttI jema pUjya ane svajatatI jema badhAMne priya hoya che. 51. A person who speaks the truth is trustworthy like a mother, holy (worthy of devotion) like a spiritual teacher, masses for (public) and loved by all like a close relative. 52. saccammi vasadi tavo, saccammi saMjamo taha vase sesA vi guNA / saccaM NibaMdhaNaM hi ya, guNANamudadhIva macchANaM ||10|| satya meM tapa, saMyama aura zeSa samasta guNoM kA vAsa hotA hai / jaise samudra matsyoM kA kAraNa (utpatti - sthAna) hai, vaise hI satya samasta guNoM kA kAraNa hai / 52. satyamAM tapa, saMyama ane badhA guNoto tivAsa hoya che. jevI rIte samudra mAchalItuM utpattisthAta che tevI rIte satya badhA guNotuM mULa che. 52. Austerity self control / restraint etc. are residual qualities of truth. The way, ocean / sea is place of origin for a fish, similarly truth is a place of shelter for all good qualities/merits. GLORY OF DETACHMENT 31

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53. jahA lAho tahA loho, lAhA loho pavaDDaI / domAsakayaM kajjaM, koDIe vi na niTThiyaM // 11 // jaise-jaise lAbha hotA hai, vaise-vaise lobha hotA hai / lAbha se lobha bar3hatA hai| do mAzA sone se niSpanna hone vAlA kArya tRSNA ke kAraNa karor3oM svarNa-mudrAoM se bhI pUrA nahIM hotaa| 53. jema jema lAbha thAya che, tema tema lobha thAya che. lAbhathI lobha vadhe che. be mAzA sonAthI pUruM thatAruM kAma, tRSNAne kAraNe karoDo sonA mahorathI paNa pUruM thatuM nathI. 53. Greed increses in the same proportion as gain/ benefit increases. Increased gain is the cause for increase of greed. Two grams of gold was enough for the purpose, but because of greed covered lust for gain, even crores of golden coins do not quench the thirst, so aroused. 54. suvaNNaruppassa u pavvayA bhave, siyA hu kelAsasamA asaMkhayA / narassa luddhassa na tehi kiMci, icchA hu AgAsasamA aNaMtiyA // 12 // kadAcit sone aura cA~dI ke kailAsa ke samAna asaMkhya parvata ho jAyeM, to bhI lobhI puruSa ko unameM tRpti nahIM hotI, kyoMki icchA AkAza ke samAna ananta hai / 54. kadAca sonA ane cAMdInA kailAsa jevA asaMkhya parvata thaI jAya, topaNa lobhI puruSane saMtoSa thato nathI, kAraNa ke icchA AkAza samAna anaMta che. 54. Even if innumerable mountains of Gold & Silver of the size of the mountain Kailash are gifted, a greedy person will not be satisfied (contended) with them, because, wishes (desires) are infinite like sky. (3RDOOOOOOOOOOOOOOOOOO vItarAga vaibhapa)

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55. samasaMtosajaleNaM, jo dhovadi tivva-lohamala- puMjaM / bhoyaNa-giddhi-vihINo, tassa sauccaM have vimalaM // 13 // jo samatA aura santoSa rUpI jala se tIvra lobha rUpI malasamUha ko dhotA hai aura jisameM bhojana lipsA nahIM hai, usake vimala zauca-dharma hotA hai / - 55. je samatA ane saMtoSarUpI jaLathI lobharUpI maLa-samUhane dhUe che jane bhenAmAM moMna-lAlasA nathI, khene vizuddha zauya-dharma uhe che. 55. One who washes the dirtclusters (mud) like greed with the water of equanimity and content and who does not hanker for (delicious) food, is said to possess pure 'Sauch' Dharma. i.e. Holy faith. - 56. vaya samidi - kasAyANaM, daMDANaM taha iMdiyANaM paMcaNhaM / dhAraNa- pAlaNa - Niggaha-cAya-jao-saMjamo bhaNio ||14|| vrata-dhAraNa, samiti - pAlana arthAt samyak pravRtti, kaSAyanigraha, mana-vacana-kAyA kI pravRttirUpa daNDa arthAt hiMsA kA tyAga aura paMcendriya-jaya-ina sabako saMyama kahA jAtA hai / - 56. vrata AdaravA, samitinuM pAlana eTale samyak pravRtti, kaSAyatigraha, mata-vayata-kayAtI pravRttirUpa daMDa arthAt hiMsAto tyAga ane paMcendriya para vijaya A badhAMne saMyama kahevAmAM khAve che. 56. Observance of vows, sincere following of (five) samities i.e. conscious, careful, rightful acts with utmost precison means rightful activities. Control of anger, pride, deceipt and greed is the prime activity of mind, speech & deeds, is performed by avoiding violence and punishment arising therefrom as also conquering over five senses. All these acts are called restraint a 'Samyam." GLORY OF DETACHMENT weeeeeee033

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57. visayakasAya-viNiggahabhAvaM, kAUNa jhANasajjhAe / jo bhAvai appANaM, tassa tavaM hodi NiyameNa // 15 // indriya-viSayoM tathA kaSAyoM kA nigraha kara dhyAna aura svAdhyAya ke dvArA jo AtmA ko bhAvita karatA hai, usake tapadharma hotA hai| 57. indriya - viSayo tathA kaSAyono nigraha karIne dhyAna ane svAdhyAyathI je AtmAne bhAvita kare che, ene tapa-dharma kahe che. 57. Sensual objects and restraint/control over anger pride, deceipt and greed i.e. 'Kashaya' alongwith practicing meditation and study of scriptures is called swadhyaya. With all these qualities, that adorns the soul, is called austerity quality (Tapadharma) 58. je ya kaMte pie bhoe, laddhe vipiTTi kuvvai / sAhINe cayai bhoe, se hu cAi tti vuccaI // 16 // tyAgI vahI kahalAtA hai, jo kAnta aura priya bhoga upalabdha hone para unakI ora se pITha phera letA hai aura svAdhInatApUrvaka bhogoM kA tyAga karatA hai / 58. je AnaMdadAyaka ane priya bhoga maLavA chatAM enAthI vimukha rahe che ane svecchAe bhogave tyajI de che, ene tyAgI kahevAmAM Ave che. 58. One who can resist the temptation of pleasant and favourite enjoyment and remains aloof and also voluntarily abandons sensual pleasures is called renounced (Tyagi) person. (38OOOOOOOOOOOOOOOOOOO vItarAga yama)

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59. ahamikko khalu suddho, daMsaNaNANamaio sadA'rUvI / Na vi asthi majjha kiMci vi, aNNaM paramANumittaM pi // 17 // maiM eka, zuddha, darzana-jJAnamaya, nitya aura arUpI hU~ / isake atirikti anya paramANu mAtra bhI vastu merI nahIM hai / yaha AkiMcanya-dharma hai| 58. huM geDa, zuddha, darzana-jJAnamaya, nitya gate 13pI chu. // sivAya anya paramANu mAtra vastu paNa mArI nathI. A akiMcanya-dharma che. 59. I am one with purity, possessive of knowledge & perception quality, ever-lasting/eternal and shapeless/formless object called 'soul'. Besides/(save & except) these qualities, nothing else, not even a minutest atom is mine. This is called quality of dispossessiveness. (Aparigraha) 60. jIvo baMbha jIvammi, ceva cariyA havijja jA jadiNo / taM jANa baMbhaceraM, vimukka paradehatittissa // 18 // jIva hI brahma hai / dehAsakti se mukta vyakti kI brahma ke lie jo caryA hai, vahI brahmacarya hai / 10. jIva e ja brahma che. dehAsaktithI mukta vyaktitI, brahma mATenI se yaryA cha, te brahmayarya che. 60. Soul itself is supreme i.e. 'Brahma.' free from worldly attachment. The quest of a person for supreme soul is called Cellibacy. GLORY OF DETACHMENT RESOSSSSSSSSS 31) GLORY OF DETACHMENT 34

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61. jahA pommaM jale jAyaM, novalippai vAriNA / evaM alittaM kAmehiM, taM vayaM bUma mAhaNaM / / 19 / / jisa prakAra jala meM utpanna huA kamala jala se lipta nahIM hotA, isI prakAra kAma-bhoga ke vAtAvaraNa meM utpanna huA jo manuSya usase lipta nahIM hotA, use hama brAhmaNa kahate haiN| 61. jevI rIte jaLamAM utpanna thayela kamaLa jaLathI lipta thatuM tathI, e ja rIte kAma-bhogatA vAtAvaraNamAM janmela manuSya enAthI lipta thato nathI, ene ame brAhmaNa kahIe chIe. 61. Just as a Lotus while getting its existence in water, remains uninfluenced from its impact, similarly human being born in the atmosphere of worldly lust and pleasure is not involved in it, but remains unaffected. We call such person, a 'Brahmin'. 62. tellokkADa-viDahaNo, kAmaggI visayarukkha-pajjalio / jovvaNa-taNillacArI, jaM Na Dahai so havai dhaNNo // 20 // viSayarUpI vRkSoM se prajvalita kAmAgni tInoM lokarUpI aTavI ko jalA detI hai / yauvanarUpI tRNa para saMcaraNa karane meM kuzala kAmAgni jisa mahAtmA ko nahIM jalAtI, vaha dhanya hai / 2. viSayarUpI vRkSothI saLagela kAmAni traNa lokarUpI jaMgalate saLagAvI mUke che. yauvatarUpI taNakhalA para cAlavAmAM kuzaLa kAmAgni je mahAtmAne saLagAvatI nathI, tene dhanya che. 62. Fire of sensual pleasure burns/flares up out of trees like sensual objects, reduces the forests like triworld into ashes. A holy soul really deserves apprecication to whom the fire of lust fail to burn (him), which (fire of lust) otherwise is capable of walking over stray like youthfulness. (3G DOOOOOOOOOOOOOOOOce vItarAga yamapa)

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63. jA jA vajjaI rayaNI, na sA paDiniyattaI / ahammaM kuNamANassa, aphalA janti rAio ||21|| jo-jo rAta bIta rahI hai, vaha lauTakara nahIM AtI / adharma karane vAle kI rAtriyA~ niSphala calI jAtI haiM / 93. bhe-ve rAtri pasAra yaha bhaya che, te irIthI jApatI nathI. adharma karatAratI rAtri tiSphaLa cAlI jAya che. 63. Those nights which have been passed away do not come again. Worthless are the spent nights of a soul engaged in Anti Religious activities. 64. jarA jAva na pIlei, vAhI jAva na vaDhaI / jAviMdiyA na hAyaMti, tAva dhammaM samAyare ||22|| isalie jaba taka bur3hApA nahIM satAtA, vyAdhiyA~ nahIM bar3hatI aura indriyA~ azakta nahIM ho jAtIM, taba taka dharma kA AcaraNa kara lenA cAhie / 64. tethI jyAM sudhI ghaDapaNa pIDAkArI tathI, vyAdhio vadhatI nathI ane indriyo azakta thatI nathI, tyAM sudhI dharmanuM AcaraNa karI levuM joIe. 64. Hence, till such time, as oldage has not turned out painful, deceases are not on increase and senses are not subjected to weakness, one should accomplish and cover the life practicing spiritual activities. GLORY OF DETACHMENT 36

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7. ahiMsA sUtra 65. eyaM khu nANiNo sAraM, jaM na hiMsai kaMcaNa / ahiMsAsamayaM ceva, etAvate viyANiyA // 1 // jJAnI hone kA sAra yahI hai ki kisI bhI prANI kI hiMsA mata karo / itanA jAnanA hI paryApta hai ki samatvabhAva hI ahiMsA hai| (9. mahiMsA sUtra) 65. jJAtI hovAno sAra e che ke koIpaNa prANInI hiMsA na karo. ATaluM jANavuM basa che ke samatA e ja ahiMsA che. ( 7. AHIMSA (NONVIOLENCE) SOOTRA 65. The sum & substance of being an enlightened person is that do not indulge in killing of a single living being. It is sufficient enough to know/realise that equanimity itself is Non-Violence. 66. savve jIvA vi icchaMti, jIviuM na marijjiuM / tamhA pANavahaM ghoraM, niggaMthA vajjayaMti NaM // 2 // sabhI jIva jInA cAhatA haiM, maranA nahIM / isalie prANavadha ko bhayAnaka jAnakara nirgrantha/vivekazIla puruSa usakA varjana karate haiM / 61. badhA jIvo jIvavA icche che, maravA nahi tethI prANavadhane bhayAnaka samajIne vivekI puruSa eno tyAga kare che. 66. All living beings wish to live and not to die. Hence considering violence as dreadful, wise person abandons killing. (violence) (3COOSSSSSSSSSSSSSSSC pI vela)

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67. jaha te na piaM dukkhaM, jANia emeva savvajIvANaM / savvAyaramuvautto, attovammeNa kuNasu dayaM // 3 // jaise tumheM duHkha priya nahIM hai, vaise hI saba jIvoM ko duHkha priya nahIM hai - aisA jAnakara, pUrNa Adara aura sAvadhAnIpUrvaka, Atmaupamya kI dRSTi se saba para dayA karo / jema tamane duHkha priya nathI, tema badhA jIvone paNa duHkha priya nayI - meg neilne, puurep| mAra sane sAvadhAnIthI, AtmakyanI daSTithI badhA para dayA karo. 67. Just as sorrow is disliked by you, so is the case with all the living beings. Knowing this, with all/complete respect and cautiousness, have a mercy, (compassion) towards all, keeping in view unification of all souls. (Integrated spirituality) 68. jIvavaho appavaho, jIvadayA appaNo dayA hoi / tA savvajIvahiMsA, paricattA attakAmehiM // 4 // jIva kA vadha apanA hI vadha hai / jIva kI dayA apanI hI dayA hai / ataH AtmahitaiSI puruSoM ne sabhI taraha kI jIva hiMsA kA parityAga kiyA hai / 18. jIvanI hatyA potAnI ja hatyA che. jIvanI dayA potAnI ja dayA che. tethI AtmahitasvI puruSoe badhA prakAranI jIvahiMsAto saMpUrNa tyAga karavo joIe. 68. To kill living being is just similar to killing self. So is mercy on other living beings is mercy on self. As such, persons, conscious of self interest should consciously & totally renounce violence. of all types. (have abandoned violence) of all kinds. GLORY OF DETACHMENT 36

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69. tumaM si nAma sa ceva, jaM haMtavvaM ti mannasi / tumaM si nAma sa ceva, jaM ajjAveyavvaM ti mannasi / / 5 / / jise tU hanana yogya mAnatA hai, vaha tU hI hai / jise tU AjJA meM rakhane yogya mAnatA hai, vaha bhI tU hI hai| 18. ne tuM mArA yogya (4 52al) mAne cha, te tuM cho. jene tuM AjJAmAM rAkhavA yogya mAne che, te tuM ja cho. 69. It is none but yourself, you consider worthkilling. Similarly the person to whom you want to keep under your command is none else but yourself. 70. rAgAdINamaNuppAo, ahiMsakattaM tti desiyaM samae / tesiM ce uppattI, hiMsetti jaNehi NihiTThA // 6 // jinezvaradeva ne kahA hai - rAga Adi kI utpatti na honA ahiMsA hai aura unakI utpatti honA hiMsA / 70. jitezvaradeve kahAM che - rAga vagerenI utpatti na thavI te ahiMsA che ane tenI utpati thavI te hiMsA che. 70. It is said by Lord Jineshwara that non violence is one, where attachment etc. are not created whereas its creation is violence. (0 RSSSSSSSSSSSSSSSSSC vI vaibhava)

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71. ajjhavasieNa baMdho, satte mArejja mA tha mArejja / eso baMdhasamAso, jIvANaM NicchayaNayassa // 7 // hiMsA karane ke adhyavasAya (vicAra yA bhAva) se hI karma kA bandha hotA hai, phira koI jIva mare yA na mare / nizcayanaya ke anusAra saMkSepa meM jIvoM ke karma-baMdha kA yahI svarUpa hai / 71. hiMsA karavAnA bhAvathI paNa karmabaMdha thAya che, pachI bhalene koI jIva mare ke na mare. nizcayataya mujaba saMkSepamAM, jIvatA karmabaMdhanuM A ja svarUpa che. 71. Even with intention to commit violence, karmic bondage takes place irrespective of whether any living being is killed or not. In short, according to 'NISCHAYA NAYA' (realistic Point of view) this is the nature of karmic bondage of the soul. 72. hiMsAdo aviramaNaM, vaha pariNAmo ya hoi hiMsA hu / tamhA pamattajogo, pANavvavarovao NiccaM // 8 // hiMsA se virata na honA aura hiMsA kA pariNAma rakhanA hiMsA hI hai| isalie pramAda kA yoga nitya-prANaghAtaka hai| 72. hiMsAthI virata ta thavuM ane hiMsAnuM pariNAma rAkhavuM e hiMsA che. tethI pramAdano yoga nitya prANaghAtaka che. 72. Absence of any commitment (avowedness) to refrain from violence and to continue to keep violent attitude is virtually violence. Hence it is perpetually fatal to be in the state of negligence. GLORY OF DETACHMENT BUSINESSESSINA

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73. attA ceva ahiMsA, attA hiMsati Nicchao samae / jo hodi appamatto, ahiMsago hiMsago idaro / / 9 / / AtmA hI ahiMsA hai aura AtmA hI hiMsA hai-yaha siddhAnta kA nizcaya hai / jo apramatta hai vaha ahiMsaka hai aura jo pramatta hai vaha hiMsaka hai| 73. mAtmA 4 mahiMsA cha bhane mAtmA 4 hiMsA cha - // siddhAMtano nizcaya che. je apramAdI che te ahiMsaka che ane je pramAdI che te hiMsaka che. 73. Soul itself is in violent or nonviolent mode. This is the determination of principle. One who is vigilant, is non violent whereas the lack of vigilance makes him violent. 74. tuMgaM na maMdarAo, AgAsAo visAlayaM natthi / jaha taha jaMyami jANasu, dhammamahiMsAsamaM natthi // 10 // jaise jagat meM meru-parvata se U~cA aura AkAza se vizAla aura kucha nahIM hai, vaise hI ahiMsA ke samAna koI dharma nahIM hai| 74. jevI rIte jagatamAM meru parvatathI UMcuM ane AkAzathI vizALa bIjuM kaMI nathI, e ja rIte ahiMsA samAna koI dharma nathI. 74. Just as there is nothing higher/taller than Mount Meru and nothing spacious than the sky in this universe, so is the case where there is no other Religion like non-violence. (42OOOOOOOOOOOOOOOOOOOvItarAga yama)

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75. abhayaM patthivA ! tubhvaM, abhayadAyA bhavAhi ya / aNicce jIvalogammi, kiM hiMsAe pasajjasi // 11 // pArthava ! tujhe abhaya hai aura tU bhI abhayadAtA bana / isa anitya jIva-loka meM tU kyoM hiMsA meM Asakta ho rahA hai ? 75. (he) pArthava (bANAvaLI zikArI - sayatirAjA) tane abhaya che ane tuM paNa abhayadAtA bata. A tAzavaMta jIvalokamAM tuM zA mATe hiMsAmAM Asakta thaI rahyo che ? 75. (O) Parthava (Hunter king Samyati with arrow/ bow), you are foregiven and you too forgive others. In this mortal world (be a forgiver) why you continue to indulge in violence ? 76. jaM icchasi appaNato, jaM ca Na icchasi appaNato / taM iccha parasya vi yA, ettiyagaM jiNasAsaNaM // 12 // jo tuma apane lie cAhate ho, vahI dUsaroM ke lie bhI cAho / jo tuma apane lie nahIM cAhate, vaha dUsaroM ke lie bhI mata cAho / yahI jinazAsana hai - tIrthaMkara kA upadeza hai| 76. je tuM tArA mATe icche che, te anyane mATe paNa iccha. je tuM tArA mATe nathI cAhato, te bIjA mATe paNa cAhIza nahi. mA tizAsata cha - tIrtharono 6paheza che. 76. Whatever you wish for yourself, do wish for others too, whereas whatever you do not want for yourself, do not want others to undergo for the same. This is what 'Jin Shasan' (Ruling of Jainism) and sermon of Tirthankaras is. GLORY OF DETACHMENT S 83

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8. saMyama sUtra 77. appA naI veyaraNI, appA me kUDasAmalI / appA kAmaduhA gheNU, appA meM naMdaNaM vaNaM // 1 // AtmA hI vaitaraNI nadI hai / AtmA hI kUTazAlmalI vRkSa hai / AtmA hI kAmaduhA dhenu hai aura AtmA hI nandanavana hai| (8. saMyama sUtra) 77. AtmA ja vaitaraNI nadI che. AtmA ja kUTazAlmalI vRkSa che. AtmA ja kAmadhenu gAya che ane AtmA ja naMdanavana che. ( 8. SANYAM SOOTRA) 77. Soul itself is river 'Vaitarani,' so is 'Kootshalmali' Tree. Soul is 'Kamdhenu' cow and soul is 'Nandanavana' (best forest (wood) of the universe.) 78. appA kattA vikattA ya, duhANa ya suhANa ya / appA mittamamittaM ca, duppaTThiya suppaTThio // 2 // AtmA hI sukha-duHkha kA kartA aura vikartA (bhoktA) hai / satpravRtti meM sthita AtmA hI apanA mitra hai aura duSpravRtti meM sthita AtmA hI apanA zatru hai / 78. AtmA ja sukha-duHkhato kartA ane bhoktA che. sArI pravRttimAM lIna AtmA ja ApaNo mitra che ane kharAba pravRttimAM lIna AtmA ja ApaNo zatru che. 78. A Soul is the creator and enjoyer/sufferer of pleasure & pains. Only a Soul engaged in good activities is our friend whereas soul itself in volved in bad acts is our enemy. (W SSSSSSSSSSSSSSSSSSC ClaII vena)

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79. egappA ajie sattU, kasAyA iMdiyANi ya / te jiNittu jahAnAyaM, viharAmi aha N muNI ! ||3|| avijita eka apanI AtmA hI zatru hai / avijita kaSAya aura indriyA~ zatru haiM / he mune ! maiM unheM jItakara yathAnyAya vicaraNa karatA hU~ / 79. ta jItAyela eka potAto AtmA ja zatru che. ta jitAyela kaSAya ane indriyo zatru che. he muti ! huM ene jItIne nyAyapUrvaka vicaraNa karuM chuM. 79. Unconquered own soul only is (our ) enemy. So are unconquered/uncontrolled senses and uncontrolled vices like anger, pride deceipt & greed (known as 'Kashayas' in technical term) are (our) enemies. O saint! I conquer them & move judiciously. ( thereafter). 80. jo sahassaM sahassANaM, saMgAme dujjae jiNe / egaM jiNejja appANaM, esa se paramo jao ||4|| jo durjeya saMgrAma meM hajAroM-hajAra yoddhAoM ko jItatA hai, usakI apekSA jo eka apane ko jItatA hai, usakI vijaya paramavijaya hai / 80. je durraya saMgrAmamAM hajAro yoddhAone jIte che, enI tulatAmAM je eka potAne jIte che, e eto mahAta vijaya che. 80. One, who conquers 'self' i.e. his own soul is achieving greater victory as compared to one achieved over thousands of warriors in a most difficult war. GLORY OF DETACHMENT 45

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81. appA ceva dameyavyo, appA hu khalu duddamo / appA daMto suhI hoi, assi loe parattha ya / / 6 / / svayaM para hI vijaya prApta karanA cAhie / apane para vijaya prApta karanA hI kaThina hai / Atma-vijetA hI isa loga aura paraloka meM sukhI hotA hai| 81. potAnI jAta para vijaya prApta karavo joIe. potA para vijaya meLavavo agharo che. AtmA para vijaya meLavatAra Aloka ane paralokamAM sukhI thAya che. 81. One should win over his own soul. It is difficult to be victorious over self. one who is winner over his own self attains happiness in this as well as in next life (World, Lok). 82. varaM me appA daMto, saMjameNa taveNa ya / mA'haM parehiM dammato, baMdhaNehiM vahehi ya // 7 // ucita yahI hai ki maiM svayaM hI saMyama aura tapa ke dvArA apane para vijaya prApta karU~ / bandhana aura vadha ke dvArA dUsaroM se maiM damita-pratAr3ita kiyA jAU~, yaha ucita nahIM hai / 82. e ja yogya che ke huM svayaM, saMyama ane tapathI, potAnA para | vijaya prApta karyuM. bIjAo dvArA baMdhata ane vadhathI hu damita I aasa (mana mAra (aasa) 28 te yogya nathI. na 82. It is Just proper that I, myself winover the self through self control (Restraint) and austerity. It is improper to be oppressed ovbeaten, through suppression or slapping by others. SOOOOOOOOOOOOOOOOOOG vItarAga yama)

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83. egao viraI kujjA, egao ya pavattaNaM / asaMjame niyatiM ca, saMjame ya pavattaNaM // 8 // eka ora se nivRtti aura dUsarI ora se pravRtti karanI cAhieasaMyama se nivRtti aura saMyama meM pravRtti / 83. eka taraphathI nivRtti ane bIjI taraphathI pravRtti karavI joIe - masaMyamayI nivRtti ne saMyamamA pravRtti. 83. One should be inactive from one side and active from the other. There should be retirement from the worldly, unrestrained activities and diligence in saintly/pious/spiritual activites. 84. rAge dose ya do pAve, pAvakamma pavataNe / je bhikkhU-ruMbhaI niccaM, se na acchai maMDale // 9 // rAga aura dveSa-ye do pApakarma ke pravartaka haiM / jo sadA inakA nirodha karatA hai, vaha saMsAra-maMDala se mukta ho jAtA hai / 84. rAga ane dveSa - A be pApathI pApakarma thAya che. je haMmezAM Ato virodha kare che, te saMsAracakrathI mukta thaI jAya che. - 84. Attachment & Aversion - both these sins cause evil bondage. One who constantly restrains them, gets liberation from/rid of cycle of life & death. (Worldly life) GLORY OF DETACHMENT POOOOOOOOOOOC47)

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85. aNathovaM vaNathovaM, aggIthovaM kasAyathovaM ca / vIsasiyavvaM, thovaM pi hu taM bahu hoi ||10|| nahu RNa ko thor3A, ghAva ko choTA, Aga ko tanika aura kaSAya ko alpa mAna, vizvasta hokara nahIM baiTha jAnA cAhie | kyoMki ye thor3e bhI bar3hakara bahuta ho jAte haiM 1 85. karajane thoDuMka, ghAte tAto, Agane thoDIka ane kaSAyane alpa samajIne vizvAsapUrvaka besI ta rahevuM joIe. A badhAM thoDAM vadhIte khUba thaI jAya che. 85. One should not be negligently complacent towards meagre debt, small wound, minor fire, and a little of anger, pride, deceipt and greed (Kashayas), Since they develop fast to the uncontrollable extent, from lower level at slower to rapid pace. 86. koho pIiM paNAsei, mANo viNayanAsaNo / mAyA mittANi nAsei, loho savvaviNAsaNo // 11 // krodha prIti ko naSTa karatA hai, mAna vinaya ko naSTa karatA hai, mAyA maitrI ko naSTa karatI hai aura lobha saba kucha naSTa karatA hai / 86. krodha snehato nAza kare che. mAta vitayato nAza kare che, mAyA maitrIno tAza kare che ane lobha badhAMto nAza kare che. 48 86. Anger destroys affection, pride destoys humility modesty, deceipt destroys friendship whereas greed destroys everything i.e. all virtues. OM vItarAga pailava

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87. uvasameNa haNe kohaM, mANaM maddavayA jiNe / mAyaM ca'jjavabhAveNa, lohaM saMtosao jiNe / / 12 / / kSamA se krodha kA hanana kareM, mArdava (mRdutA) se mAna ko jIteM, Arjava (saralatA) se mAyA aura santoSa se lobha ko jIteM / 87. kSamAthI krodhane mAro, mRdutAthI mAtane jIto, ArjavathI (saralatAthI) mAyAne ane saMtoSathI lobhane jIto. 87. Destroy anger with forgiveness. Winover pride through modesty. Extinguish deceipt by straight forwardness and conquer greed through contentment. 88. jahA kumme saaMgAI, sae dehe samAhare / evaM pAvAI mehAvI, ajjhappeNa samAhare // 13 / / jaise kachuA apane aMgoM ko apane zarIra meM sameTa letA hai, vaise hI medhAvI puruSa pApoM ko adhyAtma ke dvArA sameTa letA hai| 88. jevI rIte kAcabo potAnAM aMgote potAnA zarIramAM sameTI le che, evI rIte ja medhAvI puruSa pApane adhyAtmathI sameTI le che. 88. Just as tortoise shrinks/squeezes its organs in its body, in the same manner meritorious person winds sins up through spiritualisation/ spirituality. (GLORY OF DETACHMENT DOOOOOOOOOOOOK40)

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89. se jANamajANaM vA, kaTTuM AhammiaM payaM / saMvare khippamappANaM, bIya taM na samAyare / / 14 / / jAna yA anajAna meM koI adharma kArya ho jAya to apanI AtmA ko usase turanta haTA lenA cAhie, phira dUsarI bAra vaha kArya na kiyA jAye / 89. jANatAM ke ajANatAM koI adharma kAma thaI jAya to potAnA AtmAne evAthI tarata dUra karI pharIthI evuM kArya na karavuM ge. 89. If any unreligious act is committed knowingly or unknowingly, we should disassociate our soul immediately from such act and with firm determination should avoid repeating the same. (such sinful act). 90. dhammArAma care bhikkhU, dhiimaM dhammasArahI / dhammArAmarae daMte, baMbhacera-samAhie // 15 // dhairyavAna, dharma ke ratha ko calAne vAlA, dharma ke ArAma meM rata, dAnta aura brahmacarya meM citta kA samAdhAna pAne vAlA bhikSu dharma ke ArAma meM vicaraNa kare / (LOOOOOOOOOOOOOOOOOOce vItarAga yelapa)

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90. dhairyavAna, dharmatA rathato sArathi, dharmanA ArAmamAM rata, dAnta meLavatAra, bhikSu dharmanA ArAmamAM vicaraNa kare. (samAdhistha rahe). 90. A patient ascetic, who is piloting the chariot of religion, intensively rests in spirituality and who reconciles his mind with cellibacy, moves restfully with religious performance/observation, in super meditation. 91. savvagaMthavamukko, sIIbhUo pasaMtacitto a / jaM pAvai muttisuhaM, na cakka vaTTI vi taM lahai // 16 // sampUrNa granthiyoM se mukta, zItIbhUta aura prasannacitta vyakti jaisA muktisukha pAtA hai, vaisA cakravartI ko bhI nahIM miltaa| 91. badhA ja prakAratI graMthiothI mukta, zAMta ane prasannacitta vyakti jevuM muktisukha pAme che, tevuM sukha cakravartIne paNa maLatuM nathI. 91. Free from knots of all the types, calm and pleasant minded person attains liberation linked happiness, like of which is not available even to the continental emporer, technically known as 'Chakravarti.' GLORY OF DETACHMENT DE 49

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9. apramAda sUtra 92. sItaMti suvaMtANaM, atthA purisANa logasAratthA / tamhA jAgaramANA, vidhuNadha porANayaM kammaM // 1 // jo puruSa sote haiM unake jagat meM sArabhUta artha naSTa ho jAte haiM / ataH satata Atma-jAgRta rahakara pUrvArjita karmoM ko naSTa karo / (. maprabhA sUtra) 92. je paraSa UMdhe che eto jagatamAM sArabhUta artha nAza pAme che. tethI satata AtmajAgRta rahIne, pUrvasaMcita karmono nAza karo. ( 9. APRAMAD SOOTRA 92. A man who is sleeping gets his substantive wealth of the world, destroyed. Hence eliminate your past accumulated karma by remaining continuous self-vigilent.. 93. jAgariyA dhammINaM, ahammINaM ca suttayA seyA / vacchAhivabhagiNIe, akahiMsu jiNo jayaMtIe / / 2 / / 'dhArmikoM kA jAganA zreyaskara hai aura adhArmikoM kA sonA'aisA bhagavAn mahAvIra ne vatsadeza ke rAjA zatAnIka kI bahana jayantI se kahA thA / 93. "dhamatuM jAgavuM kalyANakAraka che ane adhamatuM UMghavuM' evuM bhagavAna mahAvIre vatsa dezanA rAjA zatAtikanI bahena jayaMtIne ' che. 93. Awakening of a Pious person is beneficial whereas sleep of non religious person is to his advantage. This was told by Lord Mahavir to 'Jayanti the Sister of King Shatanik' of Vatsa Desh. (5R POOOOOOOOOOOOOCOCCE vItarAga )

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94. suttesu yAvI paDibuddhajIvI, na vIsase paNDie AsupaNNe / ghorA muhuttA abalaM sarIraM, bhAraMDa-pakkhI va care'ppamatto // 3 // AzuprajJa paMDita soye hue vyaktiyoM ke bIca bhI jAgRta rahe / pramAda meM vizvAsa na kare / muhUrta ghora nirdayI hoto haiM / zarIra durbala hai, isalie vaha bhAraNDa pakSI kI bhA~ti apramatta hokara vicaraNa kare / 94. paMDita sUtelI vyaktionI vacce paNa jAgRta rahe che. pramAdamAM vizvAsa na kare. muhUrta mahA nirdayI hoya che. zarIra durbaLa che, tethI te bhAkhaMDa pakSInI jema apramAdI thaIne vicaraNa kare. 94. A scholar remains vigilant even in the midst of sleeping persons. He does not trust negligence/ laziness. Time is very cruel, Body is weak as such his movement is controlled by alertness like that of a 'Bharand' bird. 95. pamAyaM kammamAhaMsu, appamAyaM tahA'varaM / tabbhAvAdesao vAvi, bAlaM paMDiyameva vA // 4 // pramAda ko karma kahA hai aura apramAda ko akarma / pramAda ke hone se manuSya bAla hotA hai, pramAda ke na hone se paMDita / 95. pramAdane karma kahe che ane apramAdane akarma. pramAdathI manuSya bALa kahevAya che ane pramAda na hoya to paMDita. 95. 'Pramad' i.e. forgetting self, lack of spirituality (laziness or neglect) is called karma (deed), whereas 'Apramaad' i.e. self awareness is 'Akarma' (passiveness). With 'pramad' a soul is said to be 'childlike' whereas 'apramad' (Absence of pramad) makes him enlightened. (scholar). (GLORY OF DETACHMENT BOOOOOOOOOOOCT43)

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96. na kammuNA kamma khati bAlA, akammuNA kamma khaveMti dhIrA / medhAviNo lobhamayA vatItA, saMtosiNo no pakareMti pAvaM // 5 // ajJAnI sAdhaka karma ke dvArA karma kA kSaya nahIM kara sakate / dhIra-puruSa akarma (saMyama) ke dvArA karma kA kSaya karate haiM / medhAvI puruSa lobha aura mada se atIta tathA santoSI hokara pApa nahIM karate / 96. ajJAtI sAdhaka karmathI karmano kSaya nathI karI zakatA. dhIra puruSa akarmathI (saMyama) karmano kSaya kare che. medhAvI puruSa lobha ane madathI saMtoSa pAmIne pApa karatA nathI. 96. An ignorant Meditator cannot eliminate karmic particles through karma whereas a man of patience by excercising restraint and self control can existinguish karmic particles. A learned and genious person does not commit sins due to contentment. He stays away from greed and pride. 97. savvao pamattassa bhayaM / savvao appamattassa natthi bhayaM // 6 // pramatta ko saba ora se bhaya hotA hai / apramatta ko koI bhaya nahIM hotA / 97. pramAdIte badhI bAjuthI bhaya hoya che. apramAdIte koI bhaya hoto nathI. 97. A lazy and negligent is surrounded by fear from all the sides, whereas awakened person does not have any fear. (pa8 DSSSSSSSSSSSSSSSSSSC alII vepa)

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98. nA''lasseNa samaM sukkhaM, na vijjA saha niddayA / na veraggaM mamatteNaM, nAraMbheNa dayAluyA / / 7 / / AlasI sukhI nahIM ho sakatA, nidrAlu vidyAbhyAsI nahIM ho sakatA, mamatva rakhane vAlA vairAgyavAna nahIM ho sakatA aura hiMsaka dayAlu nahIM ho sakatA / 98. ALasu sukhI thaI zakato nathI, UMghaNazI vidhAbhyAsa thaI zakato nathI, mamatA rAkhanAra vairAgI thaI zakato nathI ane hiMsaka dayAvAna thaI zakato nathI. 98. A lazy person cannot be happy. One who is addict to sleep cannot study. A person with attachment cannot renounce wordly pleasure and a violent person cannot become compassionate. 99. jAgaraha narA ! NiccaM, jAgaramANassa vaDDate buddhI / jo suvati Na so dhanno, jo jaggati so sayA dhanno // 8 // ataH manuSyoM ! satata jAgRta raho / jo jAgatA hai usakI buddhi bar3hatI hai / jo sotA hai vaha dhanya nahIM hai; dhanya vaha hai, jo sadA jAgatA hai / (GLORY OF DETACHMENT PAROOOOOOOOOE55)

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99. mATe manuSyo, satata jAgRta raho. je jAgato rahe che tenI buddhi vadhe che. je UMdhe che te dhanya nathI, satata jAgRta rahe che te ja dhanya che. 99. Hence, o Men ! Be awakened all the time. One who is aware, develops his intellegence. One who is asleep is not praiseworthy. Only awakened person is appreciated with respect. 100. AdANe Nikkheve, vosiraNe ThANagamaNasayaNesu / savvattha appamatto, dayAvaro hodu hu ahiMsao / / 9 / / vastuoM ko uThAne-rakhane meM, mala-mUtra kA tyAga karane meM, baiThane tathA calane-phirane meM, aura zayana karane meM jo dayAlu puruSa sadA apramAdI arthAt vivekazIla rahatA hai, vaha nizcaya hI ahiMsaka hai / 100. vastuone levA-mUkavAmAM, maLa-mUtrano tyAga karavAmAM, besavAmAM, hAlavA-cAlavAmAM ane UMghamAM je thALu puruSa haMmezAM apramAdI eTale ke viveka rAkhe che, te cokkasa ahiMsaka che. 100. While putting off & on articles, In discharging (disposing off) bodilydirts, sitting, in movement and during sleep, a man who is compassionate, remains aware of the self and maintains sense of proportion is certainly a non violent. 45 SSSSSSSSSSSSSSSSS cilaziar dea

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10. Atma sUtra 101. jIvA haMvati tivihA, bahirappA taha ya aMtarappA ya / taccANa paraM taccaM, jIvaM jANeha Nicchado ||1|| jIva (AtmA) tIna prakAra kA hai paramAtmA / paramAtmA ke do prakAra haiM - bahirAtmA, antarAtmA aura arhat aura siddha / 10. Atma sUtra 101. bhupa (AtmA) ega prabhAranA che bahirAtmA, aMtarAtmA jane paramAtmA paramAtmAnA ne prakAra che-arihaMta, siddha. - - 10. AATMA SOOTRA 101. Souls are of three types. outer soul, Innersoul and supreme soul. Supreme soul are of two kinds VIZ Arihant (with body) and Siddha (bodyless formless.) 102. Aruhavi aMtarappA, bahirappo chaMDiUNa tiviheNa / jhAijjai paramappA, uvaiTTha jiNavaridehiM // 2 // jinezvaradeva kA kathana hai ki tuma mana, vacana aura kAyA se bahirAtmA ko chor3akara, antarAtmA meM ArohaNa kara paramAtmA kA dhyAna karo / 102. jitezvaradeve kahyuM che ke tame mata, vacana ane kAyAthI jAhirAtmAne choDIne (tyabhune) aMtarAtmAmAM ArohaNa DarI, paramAtmAnuM dhyAta karo. 102. It is said by the Lord Jineshwara that discard outer soul in thought speech and action, elevate through inner soul and meditate on supreme soul. GLORY OF DETACHMENT 57

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103. NiddaMDo NichaMdo, Nimmamo Nikkalo NirAlaMbo / NIrAgo Niddoso, NimmUDho Nibbhayo appA ||3|| AtmA mana-vacana-kAyarUpa tridaMDa se rahita, nirdvandva, nirmama - mamatvarahita, niSkala-zarIrarahita, nirAlamba, rAgarahita, nirdoSa, moharahita tathA nirbhaya hai / 903. khAtmA mana-vayana - DAyA3pa traNa daMDa vagarato, nirbuddha, nirmama - mamatA vagarano, niSNa-zarIra vagarano, nirAlaMba, rAga vagarano, nirdoSa, moha vinAno jane nirbhaya che. - 103. A soul is without three punishment in the form of mind, speech and action, without duality, free from attachment, without body formless, baseless, free from attachment, innocent faultless, disenchanted and fearless. - 104. NiggaMtho NIrAgo, Nissallo sayaladosaNimmumko / NikkAmo Nikkoho, NimmANo Nimmado appA ||4|| 58 vaha AtmA nirgrantha- granthirahita, nIrAga, niHzalya sarva doSamukta, niSkAma, niSkrodha, nirmAna tathA nirmada hai / 104. AtmA nigraMtha graMthi (gAMTha) vagarano, nIrAga, niHzalya sarvadoSa vagarato, kAma vitAto, krodha vitAto, mAta vagarato tathA mada vagarano che. 104. A soul is free from knots, without attachment, free from thorns, free from all faults, free from sensual pleasures, angerfree, prideless and non egoistic. vItarAga vaibhava

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105. Navi hodi appamatto, Na pamatto jANao du jo bhAvo / evaM bhaNaMti suddhaM, NAo jo so u so ceva / / 5 / / AtmA jJAyaka hai / jo jJAyaka hotA hai, vaha na apramatta hotA hai aura na pramatta / jo apramatta aura pramatta nahIM hotA vaha zuddha hotA hai / AtmA jJAyakarUpa meM jJAta hai aura vaha zuddha artha meM jJAyaka hI hai / usameM jJeyakRta azuddhatA nahIM hai / 105. AtmA jJAyaka che. je jJAyaka hoya che, te nathI hoto pramAdI ke nathI hoto apramAdI. je apramAdI ke pramAdI nathI hoto te zuddha hoya che. AtmA jJAyakarUpamAM jJAna che ane te zuddha arthamAM jJAyaka che. evAmAM zeyakRta azuddhi hotI nathI. 105. A soul is enlightened, one who is knower is neither negligent nor non negligent, one who is not aware or unaware of himself is a purified (soul). A soul in the form of knower is knowledge and in purified sense he is knower or enlightened. It does not carry impurity of what is to be known. 106. NAhaM deho Na maNo, Na ceva vANI Na kAraNaM tesiM / kattA Na Na kArayidA, aNumaMtA va kattINaM // 6 // maiM (AtmA) na zarIra hU~, na mana hU~, na vANI hU~ aura na unakA kAraNa huuN| maiM na kartA hU~, na karAne vAlA hU~ aura na kartA kA anumodaka hI huuN| 106. huM (AtmA) zarIra nathI, mata nathI, vANI nathI ane enuM kAraNa paNa nathI. huM kartA nathI, karAvatAra nathI ane kartAnuM atumodana karatAra paNa nathI. 106. I, the soul, am not body, not mind, not speech, neither the cause of it. I am not doer nor am I getting it done, not even one supporting them. GLORY OF DETACHMENT 4 6

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107. ko NAma bhaNijja buho, gAuM savve parAie bhAve / majjhamiNaM ti ya vayaNaM, jANaMto appayaM suddhaM // 7 // AtmA ke zuddha svarUpa ko jAnane vAlA tathA parakIya bhAvoM ko jAnane vAlA aisA kauna jJAnI hogA, jo yaha kahegA ki 'yaha merA hai / ' 107. AtmAtA zuddha svarUpane jANanAra temaja 'para' bhAvote jANatAra evo koNa jJAtI haze, je ema kaheto hoya ke 'ma mAraM che." 107. The knower of purified form of a soul, as also nature of the 'Other' such enlightened one Mine. ' one who knows the concept, who can be who will say 'This is 108. ahamikko khalu suddho, Nimmamao NANadaMsaNasamaggo / tamhi Thio taccitto, savve ee khayaM Nemi // 8 // maiM eka hU~, zuddha hU~, mamatArahita tathA jJAnadarzana se paripUrNa hU~ / apane isa zuddha svabhAva meM sthita aura tanmaya hokara maiM ina saba parakIya bhAvoM kA kSaya karatA hU~ / 108. huM eka chuM, zuddha chuM, mamatArahita tathA jJAtadarzatathI paripUrNa chuM. potAtA AvA zuddha svabhAvamAM sthira ane tanmaya thaIne huM A badhA parakIya bhAvoto kSaya karuM chuM. Go 108. I am one, pure, Free from attachment, and am complete/perfect with knowledge and perception. I am destroying all these, alienate feelings by stabilizing in my purified own self and concentrating upon inner spirit. vItarAga vaibhava

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11. mokSamArga sUtra 109. maggo maggaphalaM ti ya, duvihaM jiNasAsaNe samakkhAdaM / maggo khalu sammattaM maggaphalaM hoi NivvANaM ||1|| jinazAsana meM 'mArga' tathA mArgaphala' ina do prakAroM se kathana kiyA gayA hai / 'mArga' 'mokSa' kA upAya hai / usakA 'phala' 'nirvANa' yA 'mokSa' hai / 11. mokSamArga sUtra 109. jaitazAsatamAM 'mArga' tathA 'mArgaphaLa' ema be rIte samajaNa ApavAmAM khAvI che. 'mArga' mokSano upAya che. menuM 'ija' 'nirvANa' athavA 'mokSa' che. 11. MOKSHAMARG SOOTRA 109. In the governance of Jina there is two fold explanation VIZ 'Marga' i.e. path and 'Consequence of Marga' 'Fruits of Path'. Marg i.e. path is the remedy for salvation and ultimate result is nirvana or liberation. 110. daMsaNaNANacarittANi, mokkhamaggo tti sevidavvANi / sAdhUhi idaM bhaNidaM, tehiM du baMdho va mokkho vA // 2 // darzana, jJAna, cAritra mokSa kA mArga hai / sAdhuoM ko inakA AcaraNa karanA cAhie / yadi ve svAzrita hote haiM to inase mokSa hotA hai aura parAzrita hone se baMdha | 110. harzana, jJAna, yAritra mokSano mArga che. sAdhukhe khenuM khAyaraNa karavuM joIe. jo te svAzrita (potAne adhIta) hoya to mokSa maLe che ane parAzrita hoya to baMdha maLe che. the 110. Perception, knowledge, character is path of liberation. An ascetic (Monk ) should follow it. It he is self reliant, he is attaining liberation. If dependent on others he gets karmic bondage. GLORY OF DETACHMENT O eet sa

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111. saddahadi ya pattedi ya, rocedi ya taha puNo ya phAsedi / dhamma bhogaNimittaM, Na du so kammakkhayaNimittaM // 3 // abhavya jIva yadyapi dharma meM zraddhA rakhatA hai, usakI pratIti karatA hai, usameM ruci rakhatA hai, usakA pAlana bhI karatA hai, kintu yaha saba vaha dharma ko bhoga kA nimitta samajhakara karatA hai, karmakSaya kA kAraNa samajhakara nahIM / 111. abhavI jIva jo ke dharmamAM zraddhA rAkhe, enI pratIti kare, emAM rUci rAkhe, enuM pAlata paNa kare, paraMtu A badhuM to te dharmate bhogatuM timita samajIne kare che, karmakSayatuM kAraNa samajIne karato nathI. 111. A soul, who is, by nature, incapable of achiev ing liberation, athough it appears to be having faith in spirituality, firm conviction, has liking (taste) for the same, strongly observes the commands of Lord Jineshwar, but all these he is doing treating religion as instrument for sensual pleasure and NOT for eliminating karmas and not believing religion as cause for such extinction of karmas. 112. suddapariNAmo puNNaM, asuho pAva tti bhaNiyamannesu / pariNAmo Nannagado, dukkhakkhayakAraNaM samaye // 4 // (vaha nahIM jAnatA ki) paradravya meM pravRtta zubha-pariNAma puNya hai aura azubha-pariNAma pApa hai / dharma ananyagata arthAt svadravya meM pravRtta pariNAma hai jo yathAsamaya duHkhoM ke kSaya kA kAraNa hotA hai| Besoesssssssssssssss dazial dora

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112. (te e nathI jANato ke) pAradravyamAM pravRtta zubha-pariNAma puNya che ane azubha-pariNAma pApa che. dharma atyagata eTale ke svadravyamAM pravRtta pariNAma che, je samaya Avye duHkhatA nAzanuM kAraNa thAya che. 112. He is not aware that auspicious reflection of his such action of soul in aligned substance is nothing but good deed termed as 'Punya' auspicious influx of karma and Papa or sin is reflection of evil action whereas spirituality is engagement in its own self touching reflection, which eventually becomes the cause of end of all miseries. 113. puNNaM pi jo samicchadi, saMsAro teNa Ihido hodi / puNNaM sugaIhernu, puNNakhaeNeva NivvANaM // 5 // jo puNya kI icchA karatA hai, vaha saMsAra kI hI icchA karatA hai / puNya sugati kA hetu hai, kintu nirvANa to puNya ke kSaya se hI hotA hai | 113. je puNyatI icchA kare che te saMsAranI icchA kare che. puNyathI sugati (sadgati) maLe che, paraMtu nirvANa to puNyatA kSayathI ja maLe che. 113. One who is after auspicious inflow of karmic particies, accumulates Punya thereby, which results in better mode of life in next birth but nirvana is, in fact, the result of total elimination of such good deeds. GLORY OF DETACHMENT POISsssss 53 GLORY OF DETACHMENT u3

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114. kammamasuhaM kusIlaM, suhakammaM cAvi jANa va susIlaM / kaha taM hodi susIlaM, jaM saMsAraM pavesedi / / 6 / / azubha-karma ko kuzIla aura zubha-karma ko suzIla jaano| kintu use suzIla kaise kahA jA sakatA hai, jo saMsAra meM praviSTa karAtA hai ? 114. azubha karmane kuzIla ane zubha karmate suzIla samajo. paraMtu ene suzIla zI rIte kahevAya, je saMsAramAM praveza karAve che ? 114. Treat inauspicipus karma as bad character and auspicious karmic influx as good character but how can auspicious karma be treated as auspicious which results in entry, continuation and lasting in worldly pleasures. 115. sovaNNiyaM pi NiyalaM, baMdhadi kAlAyasaM pi jaha purisaM / baMdhadi evaM jIvaM, suhamasuhaM vA kadaM kammaM // 7 // ber3I sone kI ho cAhe lohe kI, puruSa ko donoM hI ber3iyA~ bA~dhatI haiM / isI prakAra jIva ko usake zubha-azubha karma bA~dhate haiN| 115. beDI solAtI hoya to ya bhale ke loDhAtI hoya to bhale. puruSane to baMne beDIo bAMdhe ja che. evI ja rIte jIvane zubha-azubha dharma bAMdhe che. 115. Whether it is made of gold or steel/iron, after all they are sackles/bondages which results in influx of karmas. Similarly a soul is subjected to good of bad bondage of karmas. GPUS S ISVOSS cilaziun deta

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116. tamhA du kusIlehiM ya, rAyaM mA kuNaha mA va saMsaggaM / sAhINo hi viNAso, kusIlasaMsaggarAyeNa // 8 // ataH paramArthataH donoM hI prakAra ke karmoM ko kuzIla jAnakara unake sAtha na rAga karanA cAhie aura na unakA saMsarga / kyoMki kuzIla karmoM ke prati rAga aura saMsarga karane se svAdhInatA naSTa hotI hai| 116. eTale paramArthathI baMne prakAranAM karmone kuzIla jANIne enI sAthe rAga ke saMsarga na karavo joIe. kAraNa ke kuzIla karmonI sAthe rAga ke saMsarga karavAthI svAdhInatA lAza pAme che. 116. Hence with realistic point of view one who treats and believes firmly that both auspicious and inauspicious karmic particles are ultimately worth discarding and it is not fair to carry attachment or mixing with them. Because karmas which reflect bad character, any attachment or mixing with them ultimately results in elimination of liberation of soul. 117. varaM vayatavehi saggo, mA dukkhaM hou Nirai iyarehiM / chAyAtavaTThiyANaM, paDivAlaMtANa gurubheyaM // 9 // (tathApi) vrata va tapAdi ke dvArA svarga kI prApti uttama hai| inake na karane para narakAdi ke duHkha uThAnA ThIka nahIM hai / kyoMki kaSTa sahate hue dhUpa meM khar3e rahane kI apekSA chAyA meM khar3e rahanA kahIM jyAdA acchA hai| GLORY OF DETACHMENT hogy

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117. (topaNa) vrata tathA tapa vagerethI thatI svargatI prApti uttama che. aMte ta karavAthI taraka vagerenA du:kha sahevA, yogya tathI. kAraNa ke kaSTa sahata karatAM karatAM tApamAM UbhA rahevAne badale chAyAmAM UbhA rahevuM vadhAre sAruM che. 117. Even then, heavenly pleasures achieved as a result of fasting & penance and acceptance of vows is considered desirable/better in as much as non-observance of penance etc. results in miseries of hell which is not worth suffering, since it is better to be under shade than to suffer while standing facing acute sunlight. 118. khayarAmaramaNuya-karaMjali - mAlAhiM ca saMthuyA viulA / cakkahararAyalacchI, labbhaI bohI Na bhavvaNuA ||10|| zubha bhAva se vidyAdharoM, devoM tathA manuSyoM kI karAMjali - baddha stutiyoM se stutya cakravartI samrAT kI vipula rAjyalakSmI taka upalabdha ho sakatI hai, kintu bhavya jIvoM ke dvArA AdaraNIya samyak - samAdhi prApta nahIM hotI / 118. zubha bhAvathI be hAtha joDIne, vidhAdharo, devo tathA mAtavoe karelI stutithI, stuti karanArane cakravartI samrATatI vizALa rAjalakSmI paNa prApta thaI zake che, paraMtu bhavya jIvone AdaraNIya evI samyak samAdhi prApti thatI nathI. 118. With good intention, with folded hands, all heavenly beings (deities), humanbeings and special persons called 'Vidyadharas' are praying with enchanting hymns. Such persons are gifted with wealth of a kingdom of an emperor, who has conquered all universal kingdoms, known as 'Chakravarty' but despite all these, it does not result in lasting meditation and worthwhile and honourable achievement of souls capable of liberation. 66) vItarAga vaibhava

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12. ratnatraya sUtra 119. dhammAdIsaddahaNaM, sammattaM NANamaMgapuvvagadaM / ciTThA tavaMsi cariyA, vavahAro mokkhamaggo tti // 1 // dharma Adi kA zraddhAna karanA samyagdarzana hai / aMgoM aura pUrvo arthAt dharmazAstroM kA jJAna samyagjJAna hai / tapa meM prayatnazIlatA samyakcAritra hai / yaha vyavahAra mokSamArga hai / ( 12. ratnatraya sUtra) 119. dharma vageremAM zraddhA rAkhavI samyagdarzana che. aMgo tathA pUrve arthAt dharmazAstronuM jJAna sakhyAta che. tapamAM prayatna (pravRtti) samyakracAritra che. A vyavahAra mokSamArga che. ( 12. RATNATRAYA SOOTRA ) 119. Right perception is Realistiic faith in spirituality etc. Right knowledge is deep faith/ understanding agamic (cannonic) scriptures and rightful efforts (activities) an Penance is known as rightful character. It is considered as liberation path in practical way. 120. nANeNa jANaI bhAve, daMsaNeNa ya saddahe / caritteNa nigiNhA, tiveNa parisujiI // 2 // manuSya jJAna se jIvAdi padArthoM ko jAnatA hai, darzana se unakA zraddhAna karatA hai, cAritra se karmAstrava kA nirodha karatA hai aura tapa se vizuddha hotA hai / (GLORY OF DETACHMENT DOOOOOOOOOOOG7)

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120. mAnavI jJAtathI jIvAdi padArthone jANe che, darzanathI evAmAM zraddhA rAkhe che, cAritrathI karmAstravato virodha kare che ane tapathI vizuddha thAya che. 120. A man knows material substance through knowledge, with the perception, he develops faith in it and character helps him in controlling influx of karmas whereas he attains purification through penance. 121. nAdaMsaNissa nANaM, nANeNa viNA na huMti caraNaguNA / aguNissa natthi mokkho, natthi amokkhassa nivvANaM // 3 // samyagdarzana ke binA jJAna nahIM hotA / jJAna ke binA cAritraguNa nahIM hotA / cAritraguNa ke binA mokSa (karmakSaya) nahIM hotA aura mokSa ke binA nirvANa nahIM hotA / 121. samyagdarzana vinA jJAna thatuM nathI. jJAta vitA cAritraguNa prApta thatA nathI. cAritraguNa vitA mokSa (karmakSaya) maLatuM tathI ane mokSa vinA nirvANa prApta thatuM nathI. 121. In absence of right perception there cannot be right knowledge and without knowledge the quality of character is not attained and unless virtue of character is developed, there is no liberation (Extinction of Karmas) and without liberation No nirwan can be attained. (8 (c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c) vItarAga vaibhava)

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122. hayaM nANaM kiyAhINaM, hayA aNNANao kiyA / pAsaMto paMgulo daDDho, dhAvamANo ya aMdhao // 4 // kriyA-vihIna jJAna vyartha hai aura ajJAniyoM kI kriyA vyartha hai / jaise paMgu vyakti vana meM lagI Aga ko dekhate hue bhI bhAgane meM asamartha hone se jala maratA hai aura andhA vyakti daur3ate hue bhI dekhane meM asamartha hone se jala maratA hai / 122. kriyA vagaranuM jJAna nakAmuM che ane ajJAtInI kriyA nakAmI che. jevI rIte paMgu vyakti, vatamAM lAgelI Agane joto hovA chatAM doDI javAnI azaktine kAraNe baLI mare che ane AMdhaLo mANasa doDato hovA chatAM jovAmAM azakta hovAne kAraNe, baLI mare che. 122. Knowledge without practicing-rituals (rightful action/implemenation is meaningless, and rituals of ignorant is useless. Just as a handicapped person despite witnessing woodfire cannot run and save himself from the calamity, in view of his crippled condition and as a consequence, falls victim to the fire, whereas a blind person, though capable to run, cannot escape, because of lack of vision and ultimately loses his life under fire. 123. saMjoasiddhIi phalaM vayaMti, na hu egacakkeNa raho payAi / aMdho ya paMgU ya vaNe samiccA, te saMpauttA nagaraM paviThThA // 5 // jJAna aura kriyA ke saMyoga se hI phala kI prApti kahI gaI hai, jaise ki paMgu aura andhe ke milana para donoM pArasparika sahayoga se vana se nagara meM praviSTa ho jAte haiM / Akhira, eka pahiye se ratha nahIM calatA / GLORY OF DETACHMENT BUSSE NSC

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123. jJAna ane kriyAnA saMyogathI ja phaLanI prApti thAya che. jevI rIte laMgaDA ane AMdhaLAnA milanathI baMne ekamekanA sahakArathI vatathI nagaramAM pahoMcI jAya che. Akhare to, eka paiDAthI tha cAlato nathI. 123. Result is achieved only with the combination of both knowledge & Practice. Just like a lame & blind person join together and with mutual co-operation reach to the city, crossing the forest. After all a chariot cannot run with a single wheel. 124. sammaiMsaNaNANaM, eso lahadi tti Navari vavadesaM / savvaNayapakkharahido, bhaNido jo so samayasAro // 6 // jo saba naya-pakSoM se rahita hai, vahI samayasAra hai, usIko samyagdarzana tathA samyagjJAna kI saMjJA prApta hotI hai / 124. je badhA taya-pakSothI rahita che. te ja samayasAra che. ene samyagdarzana tathA sabhyajJAta kahevAmAM Ave che. 124. One which is devoid of all relativity i.e. points of view and different beliefs, is essence of soul (samayasar). It is called/attains status/ quality of right perception and right knowledge. 125. daMsaNaNANacarittANi, sevidavvANi sAhuNA NiccaM / tANi puNa jANa tiNNi vi, appANaM ceva Nicchayado // 7 // sAdhu ko nitya darzana, jJAna aura cAritra kA pAlana karanA cAhie / nizcayadRSTi se ina tInoM ko AtmA hI samajhanA cAhie / ye tInoM AtmasvarUpa hI haiM / ataH nizcaya se AtmA kA sevana hI ucita hai / GOOOSSSSSSSSSSSSSSSSSC alan org)

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125. sAdhue haMmezAM darzana, jJAna ane cAritranuM pAlana karavuM joIe. nizcayadaSTithI A traNeyane AtmA jANavo joIe, A traNe AtmasvarUpa che. tethI nizcayathI AtmAnuM sevana ja ucita che. 125. An ascetic is required to observe perception, knowledge and character. From realistic point of view, all these three are to be considered as a soul. This trio is nature of self. Hence it is just proper to be one with soul/self. 126. NicchayaNayeNa bhaNido, tihi tehiM samAhido hu jo appA / Na kuNAdi kiMci vi annaM, Na muyadi so mokkhamaggo tti // 8 // jo AtmA ina tInoM se samAhita ho jAtA hai, na anya kucha karatA hai aura na kucha chor3atA hai, usIko nizcayanaya se mokSamArga kahA gayA hai / 12. je AtmA A traNathI sabhara thaI jAya che, bIjuM kAMI karato nathI ane kaI choDato nathI ane nizcayanayanI daSTie ene ja mokSamArga kahela che. 126. A Soul which fills itself with all these three (as stated in foregoing) does not do anything else and nothing he abandons. This is path of liberation from the realistic point of view. GLORY OF DETACHMENTOSSSSSSSSSSodom GLORY OF DETACHMENT NA 1

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127. appA appammi rao, sammAiTThI havei phuDu jIvo / jANai taM saNNANaM, caradiha cArittamaggu tti / / 9 / / isa dRSTi se AtmA meM lIna AtmA hI samyagdRSTi hotA hai| jo AtmA ko yathArtharUpa meM jAnatA hai vahI samyagjJAna hai, aura usameM sthita rahanA hI samyakcAritra hai / 127. A rIte AtmAmAM lIna AtmA ja samyagdaSTi hoya che. je AtmAne yathArtharUpe jANe che e ja samyajJAna che. ane emAM sthira rahevuM e ja samyakracAritra che. 127. Thus a soul coinciding (unifying) in soul itself is one with realitic perception, one who knows the soul in its real form is certainly, a right knowledge and stability in the soul is right character. 128. AyA hu mahaM nANe, AyA me daMsaNe caritte ya / AyA paccakkhANe, AyA me saMjame joge // 10 // AtmA hI merA jJAna hai / AtmA hI darzana aura cAritra hai / AtmA hI pratyAkhyAna (niyama) hai aura AtmA hI saMyama aura yoga hai / arthAt ye saba AtmarUpa hI haiN| 128. AtmA ja mAruM jJAna che. AtmA darzana ane cAritra che, AtmA ja paccakmANa (niyama) che ane AtmA ja saMyama ane yoga che. arthAt A badhuM AtmarUpa ja che. 128. The soul itself is my knowledge, the soul is my perception as well as character. Soul itself is vow and soul is restraint and meditation (combination). It means all these are imbribed in a soul. (72DOOOOOOOOOOOOOOOOOOvItarAga vaibhava)

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13. samyagdarzana sUtra 129. sammattarayaNasAraM, mokkhamahArukkhamUlamidi bhaNiyaM / taM jANijjai Nicchaya-vavahArasarUva-dobheyaM / / 1 / / ratnatraya meM samyagdarzana zreSTha hai aura isako mokSarUpI mahAvRkSa kA mUla kahA gayA hai / yaha nizcaya aura vyavahAra ke rUpa meM do prakAra kA hai / (13. samrza na sUtra ) 129. ratnatrayamAM samyagdarzana zreSTha che ane ene mokSarUpI mahAvRkSanuM mULa kahyuM che. tenA nizcaya ane vyavahAra ema be prakAra che. ( 13. SAMYAGDARSHAN SOOTRA) 129. Right perception is best among the trio (Three jewels viz right knowledge, perception and character). It is considered to be the root of a big tree in the form of liberation. It is of two types VIZ theoritical (realistic) and practical 130. jIvAdI saddahaNaM, sammattaM jiNavarehiM paNNattaM / vavahArA Nicchayado, appA NaM havai sammattaM // 2 // vyavahAradRSTi se jIva Adi tattvoM ke zraddhAna ko jinadeva ne samyaktva kahA hai / nizcaya se to AtmA hI samyagdarzana hai| 130. jitezvaradeve, jIva Adi tattvomAM zraddhA rAkhavI tene vyavahAra , samayakRtva kahAM che. vizvayathI to AtmA ja samyagdarzata che. 130. Lord Jineshwar has defined perception in practice with faith in Substances such as living being (Jiva) etc. From real point of view the soul itself is right perception. (GLORY OF DETACHMENT DOOOOOOOOOOOOKG3)

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131. jaM moNaM taM sammaM, jaM sammaM tamiha hoi moNaM ti / nicchayao iyarassa u, samma sammattaheU vi // 3 // nizcaya se jo mauna hai vahI samyagdarzana hai aura jo samyagdarzana hai vahI mauna hai / vyavahAra se jo nizcaya - samyagdarzana ke hetu haiM, ve bhI samyagdarzana haiM / 1 131. nizcayathI to je mauta che e samyagdarzana che ane je samyagdarzata che e ja mauta che. vyavahArathI je nizcayasamyagdarzanano hetu che e ja samyagdarzata che. 131. From realistic point of view, one which is silent is right perception and conversely only right perception is silence. In practice, the purpose of right Perception itself is right perception. 132. nissaMkiya nikkaMkhiya nivvitigicchA amUDhadiTThI ya / avabUha thirIkaraNe. vaklla pabhAvaNe aTTha ||4|| niHzaMkA (saMzayarahita), niSkAMkSA ( AkAMkSArahita), nirvicikitsA (jugupsArahita), amUDhadRSTi (nirbhrAnta dRSTi), upagUhana (AtmaniyantraNa), sthirIkaraNa (sudRr3hatA), vAtsalya aura prabhAvanA (dharma - vistAra) samyagdarzana ke ye ATha aMga haiM / 132. niHzaMkA (saMzayarahita), niSThAMkSA (jADAMkSArahita), nivithiDitsA (bhugupsArahita), amUDhadRSTi (nirmAnta dRSTi), upagUhana (aatmtiyaMtraNa), sthirIkaraNa (sudRDhatA), vAtsalya ane prabhAvanA (dharma-vistAra) samyagdarzananAM A ATha aMga che. 74 - 132. Doubtlessness (Nihishanka), Desirelessness, Absence of Allergy (Sharp sense of disliking obscene), Perception without Stubbornness (Disillusiveness) self control (control over soul) stabilization ( Firmness) Affection and Effectiveness (Extension of Spiritualisation). These are the eight components of right perception. vItarAga vaibhava

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133. sammattavirahiyA NaM, suTTha vi uggaM tavaM caraMtA NaM / Na lahaMti bohilAhaM avi vAsasahassakoDIhiM // 5 // samyaktvavihIna vyakti hajAroM-karoDa varSoM taka bhalI bhA~ti ugra tapa karane para bhI bodhilAbha prApta nahIM karatA / 933. hamaro karoDo varSa sudhI sArI rIte, ugra tapa karavA chatAM samyaktva vitAtI vyaktine bodhilAbha maLato nathI. 133. Thousands & Crores of years of severe austerity, in a best manner does not get reward of enlightened & Total perfection ('Bodhilabha') unless it is with right perception. 134. daMsaNabhaTTA, bhaTThA, daMsaNabhaTThassa Natthi NivvANaM / sijjhati cariyabhaTTA, daMsaNabhaTThA Na sijjhaMti || 6 || jo darzana se bhraSTa hai vaha bhraSTa hai / darzana -bhraSTa ko nirvANaprApti nahIM hotI / cAritrarahita kadAcita siddhi prApta kara lete haiM, kintu samyagdarzana se rahita siddhi prApta nahIM kara sakate / 134. je darzanathI bhraSTa che te bhraSTa che. darzana-bhraSTate nirvANa prApta thatuM tathI. cAritra vagaratAte kadAca siddhi maLI paNa jAya paraMtu samyagdarzatathI rahita siddhi prApta karI zakato nathI. 134. He is corrupt who is devoid of right perception. Corrupt person does not achieve liberation. It may be possible that a man can, perhaps, succeed without character but one will not get success unless preceded by right perception. GLORY OF DETACHMENT 75

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135. sammattassa ya laMbho, telokkassa ya havejja jo laMbho / sammaiMsamalaMbho, varaM khu telokkalaMbhAdo / / 7 / / eka ora samyaktva kA lAbha aura dUsarI ora trailokya kA lAbha hotA ho, to trailokya ke lAbha se samyagdarzana kA lAbha zreSTha hai| 135. eka tarapha sakhyattvato lAbha hoya ane bIjI tarapha railokyato lAbha thAya, topaNa trilokatA lAbhathI samyagdarzanano lAbha zreSTha che. 135. Out of two options, one is acquisition of wealth of three world and the other is achievement of right perception, the later (second one) is the best and worth attaining as compared to the former material gain. 136. kiM bahuNA bhaNieNaM, je siddhA NaravarA gae kAle / sijjhihiti je vi bhaviyA, taM jANai sammamAhappaM // 8 // adhika kyA kaheM ? atItakAla meM jo zreSThajana siddha hue haiM aura jo Age siddha hoMge, vaha samyaktva kA hI mAhAtmya hai| 136. vadhu zuM kahevuM ? bhUtakALamAM je zreSThajata siddha thayA che ane je bhaviSyamAM thaze te samyaktvane kAraNe ja. 136. What more to tell ? Whoever in the past has attained liberation and whoever shall get salvation in future, all is due to the presence of right perception only. (GS RSSSSSSSSSSSSSSSSSC vI yena)

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137. jaha salileNa Na lippai, kamaliNipattaM sahAvapayaDIe / taha bhAveNa Na lippai, kasAyavisaehiM sappuriso ||9|| 137. jaise kamalinI kA patra svabhAva se hI jala se lipta nahIM hotA, vaise hI satpuruSa samyaktva ke prabhAva se kaSAya aura viSayoM se lipta nahIM hotA / jevI rIte kamalapatra svAbhAvikatAthI ja pANImAM lipta thatA nathI, evI ja rIte satpuruSa, samyaktvatA prabhAvathI kaSAya ane viSayothI lipta thatA nathI. 137. Just as lotus leaf in its natural way does not get wet with water SO is the case with enlightened persons. Because of existence and influence of right perception they are not affected by sensual pleasures & kashayas i.e. anger, pride deceipt and greed. davvANamace daNANamidarANaM / jaM kuNadi sammadiTThI, taM savvaM NijjaraNimittaM ||10|| 138. uvabhogamiMdiyehi, samyagdRSTi manuSya apanI indriyoM ke dvArA cetana tathA acetana dravyoM kA jo bhI upabhoga karatA hai, vaha saba karmoM kI nirjarA meM sahAyaka hotA hai / 138. samyagadRSTi mAtava potAtI indriyothI cetana ane acetata dravyoto upabhoga kare che e badhAM, tete karmone tirjarAmAM sahAyaka thAya che. 138. A man with right perception, whatever he consumes / with his senses, all living & non living objects, all these are helpful to him in eliminating his karmic particles. GLORY OF DETACHMENT 77

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139. sevaMto vi Na sevai, asevamANo vi sevago koI / pagaraNaceTThA kassa vi, Na ya pAyaraNo tti so hoI / / 11 / / koI to viSayoM kA sevana karate hue bhI sevana nahIM karatA aura koI sevana na karate hue bhI viSayoM kA sevana karatA hai / jaise atithirUpa se AyA koI puruSa vivAha Adi kArya meM lagA rahane para bhI usa kArya kA svAmI na hone se kartA nahIM hotA / 139. koI viSayonuM sevana karavA chatAM enuM sevana karatA nathI ane koIka sevana na karavA chatAM paNa viSayonuM sevana kare che. jevI rIte mahemAna tarIke AvelA koI puruSa vivAha vagere kAryomAM sakriya hovA chatAM e kAmanA svAmI ta thavAthI s nathI. 139. There are persons, who apparently enjoy sensual pleasures but in reality do not enjoy them whereas there are some persons who do not seem to enjoy any sensual pleasures physically, but mentally they are enjoying with attachment towards them. This is just as guests attending and actively participating in marriage ceremony are not doer of the wedding rituals and hence donot carry ownership of it. 140. na kAmabhoga samayaM urvati, na yAvi bhogA vigaiM urvati / je tappaosI ya pariggahI ya, so tesu mohA vigaiM uvei // 12 // GOSSSSSSSSSSSSSSSSC bIta yamapa

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isI taraha - kAmabhoga na samabhAva utpanna karate haiM aura na vikRti/viSamatA / jo unake prati dveSa aura mamatva rakhatA hai vaha unameM vikRti ko prApta hotA hai| 14che. A rIte kAmabhoga samabhAva utpanna karatA nathI ke viSamatA paNa nahi. je enA pratye dveSa ane mamatA rAkhe che, tene enAthI vikRti maLe che. 140. In this way sensual pleasures neither create equanimity nor even otherwise (unequanimity). He who keeps aversion or attachment towards them get perversion out of them. 141. saNasuddho suddho dasaNasuddho lahei NivvANaM / daMsaNavihINa puriso, na lahai taM icchiyaM lAhaM // 13 // ataH jo samyagdarzana se zuddha hai vahI nirmANa prApta karatA hai| samyagdarzana-vihIna puruSa icchita lAbha nahIM kara pAtA / 141. tethI je samyagdarzanathI zuddha hoya che te nirvANa prApta kare che. samyagdarzana vagarato puruSa icchita lAbha meLavato nathI. 141. Hence one who is pure & clean with the existence of Right Perception, is attaining Nirwana - Salvation/Liberation. A person without right perception does not receive desired benefit. GLORY OF DETACHMENT ESSUI SSE

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14. samyagjJAna sUtra 142. soccA jANai kallANaM, soccA jANai pAvagaM / ubhayaM pi jANae soccA, jaM cheyaM taM samAyare // 2 // sunakara hI kalyANa kA mArga jAnA jA sakatA hai aura sunakara hI pApa kaa| donoM ko sunakara jo zreyaskara ho usakA AcaraNa karanA cAhie / (14. samyajJAna sUtra 142. sAMbhaLavAthI kalyANato mArga jANI zakAya che ane sAMbhaLIne pApato. baMnene sAMbhaLIne je kalyANakAraka lAge tevuM AcaraNa karavuM joIe. (14. SAMYAGJNAN SOOTRA 142. By listening, it is possible to know the path leading to self realisation (kalyan) and also by listening, one can know the path of sin i.e. 'Anti Kalyan' or undesirable path. As such by understanding both the paths one should follow the one which is in his own spiritual interest. 143. NANA''NattIe puNo, daMsaNatatavaniyamasaMjame ThiccA / viharai visujjhamANo, jAvajjIvaM pi nikkaMpo // 3 // aura phira jJAna ke Adeza dvArA samyagdarzana-mUlaka tapa, niyama, saMyama meM sthita hokara karma-mala se vizuddha sAdhaka jIvana paryanta niSkampa (sthiracitta) hokara vihAra karatA hai / COPSSSSSSSSSSSSSSSSSC vI yama)

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143. Buid, Inaa mAhezathI samyani -mUtas, du, niyama, saMyamamAM sthira thaIne karma-maLathI vizuddha sAdhaka jIvana paryaMta sthiracita thaIne vihAra kare che. 143. Besides, from the sermons/commandment of knowledge with right perspectiveness, austerity, vows and self restraint, stability one gets purified from karmic dirt. With all these An ascetic with stable mind moves throughout the life. 144. jaha jaha suyabhogAhar3a, aisayarasapasarasaMjuyamapuvvaM / taha taha palhAi muNI, navanavasaMvegasaMddhAo // 4 // jaise-jaise muni atizayarasa ke atireka se yukta apUrvazruta kA avagAhana karatA hai, vaise-vaise nita-nUtana vairAgya-yukta zraddhA se AhlAdita hotA hai / 144. jema jema, muti khUba rasapUrvaka, pUrNa zraddhAthI apUrva zrutamAM rasa le che, tema tema nita-navIna, vairAgyamaya zraddhAthI AnaMdita thAya che. 144. Progressively an ascetic with full devotional interest, perfect faith, indulges/involves himself in unprecedented knowledge, he attains evernew pleasure through detachment oriented faith. 145. suI jahA sasuttA, na nassaI kayavarammi paDiA vi / jIvo vi taha sasutto, na nassai gao vi saMsAre // 1 // jaise dhAgA piroyI huI suI kacare meM gira jAne para bhI khotI nahIM hai, vaise hI sasUtra arthAt zAstrajJAna-yukta jIva saMsAra meM par3akara bhI naSTa nahIM hotA / GLORY OF DETACHMENT S Y NC GLORY OF DETACHMENT K81

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145. jevI rIte dorAmAM parovelI soya, kacarAmAM paDI jAya topaNa khovAtI tathI, e ja rIte zAstrajJAtayukta jIva saMsAramAM paDavA chatAM tAza pAmato tathI. 145. Just as a needle, with entangled thread in it, is not lost despite falling in a heap of waste, SO is the enlightened soul with cannonic spiritual knowledge does not perish or lost inspite of living a wordly life. 146. jeNa taccaM vibujjhejja, jeNa cittaM Nirujjhadi / jeNa attA visujjhejja, taM gANaM jiNasAsaNe // 5 // jisase tattva kA bodha hotA hai, citta kA nirodha hotA hai| tathA AtmA vizuddha hotI hai, use jinazAsana meM jJAna kahA gayA hai / 146. jetAthI tattvato bodha thAya che, cittato tirodha thAya che ane AtmA vizuddha thAya che, ene jitazAsanamAM jJAta kahe che. 146. It is said to be the 'Knowledge', according to Jain administration, through which one realises the substance, controls the mind and purifies the soul perfectly. 147. jeNa rAgA virajjejja, jeNa seesa rajjadi / jeNa mittI pabhAvejja, taM NANaM jiNasAsaNe ||6|| 82 jisase jIva rAga - vimukha hotA hai, zreya meM anurakta hotA hai| aura jisase maitrIbhAva bar3hatA hai, use jinazAsana meM jJAna kahA gayA hai / rSa vItarAga vaibhava

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147. jetAthI jIva rAgathI vimukha thAya che, zreyamAM rasa dharAve che ane jetAthI maitrIbhAva vikase che, tene jitazAsatamAM jJAta kahe che. 147. With whose existence, a soul turns against attachment, takes interest in self beneficial activities and develops friendly attitude, the same is said to be the 'Knowledge' in 'Jinshasan.' 148. jo passadi appANaM, abaddhapu aNaNNamavisesaM / apadesamuttamajjhaM, passadi jiNasAsaNaM savvaM // 7 // jo AtmA ko abaddhaspRSTa (dehakarmAtIta) ananya, (anya se rahita) avizeSa (vizeSa se rahita), tathA Adi-madhya aura antavihIna (nirvikalpa) dekhatA hai, vahI samagra jinazAsana ko dekhatA hai / 148. je AtmAne dehakartAtIta, ananya, vizeSarahita temaja Adimadhya ane aMta vagarato samaje che, te ja samagra jinazAsanane samajhe che. 148. Only he understands 'Jinshasan' in totality who realises the soul as devoid of karmic particled body, extra ordinary, (free from 'Other' substance), free from speciality ('Avishesh') and also devoid of beginning, center and the end. 149. jo appANaM jANada, asui- sarIrAdu taccado bhinnaM / jANaga- rUva-sarUvaM, so satthaM jANade savvaM // 8 // jo AtmA ko isa apavitra zarIra se tattvataH bhinna tathA jJAyakabhAvarUpa jAnatA hai, vahI samasta zAstroM ko jAnatA hai / GLORY OF DETACHMENT 83

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149. je AtmAne, A apavitra zarIrathI tattvataH judo tathA jJAyaka bhAvarUpa jANe che, te ja badhAM zAstrone jANe che. 149. He, who considers the soul different / distinct from this impure body, in principle, and also as knower entity in his abstract belief only he knows all the cannonic literature. 150. je egaM jANai, se savvaM jANai / je savvaM jANai, se egaM jANai || 9 || jo eka (AtmA) ko jAnatA hai vaha saba (jagat) ko jAnatA hai / jo sabako jAnatA hai, vaha eka ko jAnatA hai / 150. ke kheDa (khAtmA )ne bhaege che te baghu (bhagata) bhaeo che. je badhAMne jANe che, te ekane jANe che. 150. One, who knows 'One' (self) knows all (universe) and he who knows 'All', knows 'Self'. 151. edamhi rado NiccaM, saMtuTTo hohi Niccamedamhi | edeNa hohi titto, hohidi tuma uttamaM sokkhaM // 10 // ataH tU jJAna meM sadA lIna rahe / isI meM sadA saMtuSTa raho / isI se tRpta ho / isI se tujhe uttama sukha prApta hogA / 151. mATe tuM haMmezAM jJAtamAM lIta rahe. emAM sadA saMtoSathI rahe. etAthI tRpti prApta kara. ema karavAthI tane uttama prakAranuM sukha maLaze. 151. Therefore, you remain always deeply involved in knowledge. Exist with satisfaction in it. Be content with it. By doing so, you would attain & realise the best form of happiness. 84 cr 000000 vItarAga vaibhava

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15. samyakracAritra sUtra 152. subahuM pi suyamahIyaM, kiM kAhii caraNavippahINassa / aMdhassa jaha palittA, dIvasayasahassakoDI vi // 1 // cAritra-zUnya puruSa kA vipula zAstrAdhyayana bhI vaise hI vyartha hai, jaise andhe ke Age lAkhoM-karoDoM dIpaka jalAnA / (15. sabhyadhyAstri sUtra) 152. cAritra vagaratA puruSatuM vipula sAmrAdhyayata e rIte nakAmuM che, jevI rIte aMdhatI AgaLa lAkho-karoDo dIvA pragaTAvavA. (15. SAMYAKCHARITRA SOOTRA 152. A man without character, even if studies a lot of cannonic scripts, it is useless just like litting of millions & billions of lamps before a blind - visionless (person). 153. thovammi sikkhide jiNai, bahusudaM jo carittasaMpuNNo / jo puNa carittahINo, kiM tassa sudeNa bahueNa // 2 // cAritrasampanna kA alpatama jJAna bhI bahuta hai aura cAritravihIna kA bahuta zrutajJAna bhI niSphala hai| 153. cAritravAtanuM alpatama jJAna paNa bahu che ane cAritra vagarabAnuM bahuzruta jJAta paNa niSphaLa che. 153. A minimum of knowledge of a man with character is much more, whereas an abundant cannonic knowledge is a failure, for charac terless person. (GLORY OF DETACHMENT BOOOOOOOOOOOK85)

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154. NicchayaNayassa evaM, appA appammi appaNe surado / so hodi hu sucaritto, joI so lahai NivvANaM // 3 // nizcaya dRSTi ke anusAra AtmA kA AtmA meM AtmA ke lie tanmaya honA hI samyakcAritra hai / aise cAritrazIla yogI ko nirvANa kI prApti hotI hai / 154. nizcayadaSTi anusAra, AtmAnuM AtmAmAM AtmA mATe tanmaya thavuM samyakrayAtri che. AvA cAritrazIla yogI nirvANa meLave che. 154. According to realistic point of view, righteous character is deep, involvement of a soul in the soul for the soul. Such sages with character attain liberation. 155. jaM jANiUma joI, parihAraM kuNai puNNapAvANaM / taM cArittaM bhaNiyaM, aviyappaM kammarahiehiM // 4 // jise jAnakara yogI pApa va puNya donoM kA parihAra kara detA hai, use hI karmarahita nirvikalpa cAritra kahA gayA hai / 155. jete jANIte, yogI pApa ane puNya baMnene tyajI de che, ene ja karmarahita vivirkA cAritra kahe che. 155. Only that is called 'Nirvikalpa' character-with out attachment of karmic particles-knowing which a saint abandons both sins and good deeds - auspicious karmic bondage (punya). 156. abhaMtarasodhIe, bAhirasodhI vi hodi NiyameNa / abhaMtara-doseNa hu, kuNadi Naro bAhire dose // 5 // Abhyantara-zuddhi hone para bAhya-zuddhi bhI niyamataH hotI hI hai / Abhyantara-doSa se hI manuSya bAhya doSa karatA hai / GSSSSSSSSSSSSSSSSSSC all )

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156. AMtarika zuddhi thavAthI bAhya zuddhi paNa tiyamA thAya che. AMtarika doSathI ja mAtava bAhya doSa kare che. 156. With internal purification, external purification is also, as a matter of rule, taking place. External faults are committed because of internal faults. 157. madamANamAyaloha - vivajjiyabhAvo du bhAvasuddha / bhavvANaM, loyAlo yappadarisIhiM || 6 || parikahiyaM 157. mada, mAna, mAyA aura lobha se rahita bhAva hI bhAvazuddhi hai, aisA lokAloka ke jJAtA draSTA sarvajJadeva kA bhavya jIvoM ke lie upadeza hai / - mada, mAta, mAyA ane lobha vagaratA bhAva ja bhAvazuddhi che, AvA lokAlokatA jJAtA-draSTA, sarvajJadevato bhavya jIvone mATe upadeza che. 157. Feelings without inherent pride, (ego), deceipt and greed are only pure feelings. Such is the sermons of Lords, who are omniscient knower and viewer/perceptor of 'Lokalok' Jnata drasta to the souls capable to achieve liberation. 158. jaha va NiruddhaM asuhaM, suheNa, suhamavi taheva suddheNa / tamhA eNa kameNa ya, joI jhAeu NiyaAdaM ||7|| zubha ke dvArA azubha kA nirodha kiyA jAtA hai aura zuddha ke dvArA zubha kA / yogI isI krama se AtmA kA dhyAna kare / 158. zubhathI azubhato tirodha karavAmAM Ave che ane zuddhathI zubhato. yogI A kramathI AtmAnuM dhyAna kare. 158. Inauspicious is checked / controlled through auspicious and later in turn, is controlled by Pure. An ascetic is meditating upon the inner soul following this order. GLORY OF DETACHMENT 87

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16. zrAvakadharma sUtra 159. do ceva jiNavarehiM jAijarAmaraNavippamukke hiM / logammi pahA bhaNiyA, sussamaNa susAvago vA vi / / 1 / / janma-jarA-maraNa se mukta jinendradeva ne isa loka meM do mArga batalAye haiM-eka hai suzramaNa kA aura dUsarA hai suzrAvaka kA / (16. zrAvadharma sUtra) 159. janma-jarA-maraNathI muko jitendradeve A lokamAM be mArga darzAvyA che - eka che suzramaNato ane bIjo che suzrAvakato. ( 16. SRAVAKDHARMA SOOTRA ) 159. Lord Jinendra, who are free from birth, oldage and death, has shown two ways/path in this universe. one is of a good monk and the other is of a good house holder. 160. dANaM pUyA mukkhaM, sAvayadhamme Na sAvayA teNa viNA / jhANAjjhayaNaM mukkhaM, jaidhamme taM viNA tahA so vi // 2 // zrAvaka-dharma meM dAna aura pUjA mukhya haiM, jinake binA zrAvaka nahIM hotA tathA zramaNa-dharma meM dhyAna va adhyayana mukhya haiM, jinake binA zramaNa nahIM hotA / CRORSCOROSSSSSSSSSSC pIta vemaya)

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10. zrAvaka dharmamAM dAna ane pUjA mukhya che, enA sivAya zrAvaka na kahevAya tathA zramaNa-dharmamAM dhyAna ane adhyayana mukhya che. jenA sivAya zramaNa na kahevAya. 160. In householders, prime duties, charity and worship are covered, without which a householder is not qualified to be a 'Shravak', whereas in saintly (monk's) life, meditation and studies of scriptures are the main functions, in absence of which he is not qualified to be a 'Shraman'. 161. santi egehiM bhikkhUhiM, gAratthA saMjamuttarA / gAratthehiM ya savvehiM, sAhavo saMjamuttarA // 3 // sAdhujana sabhI gRhasthoM se saMyama meM zreSTha hote haiM, kintu kucha gRhastha bhikSuoM kI apekSA saMyama meM zreSTha hote haiM / 161. sAdhu badhA gRhasthothI saMyamamAM zreSTha hoya che, paraMtu koIka gRhastha bhikSuonI tulanAe saMyamamAM zreSTha hoya che. 161. An ascetic is the best as compared to all the householders so far as observance of restraint and self control is concerned. But exceptionally, some householders are comparatively better in practicing restraint than saints. GLORY OF DETACHMENT GLORY OF DETACHMENT US E SSENCE 89

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162. paMcuMvarasahiyAI, satta vi visaNAI jo vivajjei / sammattavisuddhamaI, so daMsaNasAvao bhaNio || 4 || jisakI mati samyagdarzana se vizuddha ho gayI hai vaha vyakti pA~ca udumbara phala-sahita sAta vyasanoM kA tyAga karane se dArzanika zrAvaka kahA jAtA hai / 162. jetI mati samyagdarzatathI vizuddha thaI che tevI vyakti pAMca uMduMbara phaLa sahita, sAta vyasanono tyAga karavAthI dArzatika zrAvaka kahevAya che. 162. That person whose senses are purified with right perception is considered true householder (Shravak) if he gets rid of seven vices (addictions) including consumption of five 'udumber' fruits. 163. itthI jUyaM majjaM, migavva vayaNe tahA pharusayA ya / daMDapharusattamatthassa, dUsa satta vasA // 5 // strI, juA, zarAba, zikAra, vacana - paruSatA, kaThora daNDa tathA artha-dUSaNa (corI Adi) ye sAta vyasana haiM / 993. parastrIgamana, dugAra, zarAja, ziara, mAMsAhAra, vezyAgamana tathA corI A sAta vyasata che. co - 163. Seven addictions are : (1) illicit relations with a woman who is not his wife or (Calling with ill motive to his place to call girl') (2) Visit to professional sex worker (3) Wine (4) Consumption of non veg. dishes (5) Playing of cards and such other games with stake (6) Hunting (7) Stealing (theft). pa vItarAga vaibhava

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164. mAMsAsaNeNa vaDDai dappo dappeNa majjamahilasai / jUyaM pi ramaI to taM, pi vaNNie pAuNai dose // 6 // mAMsAhAra se darpa bar3hatA hai / darpa se manuSya meM madyapAna kI abhilASA jAgatI hai aura taba vaha juA bhI khelatA hai / isa prakAra mAMsAhAra se manuSya sarva doSoM ko prApta ho jAtA hai / 114. mAMsAhArathI garva vadhe che, garvathI mAnavIne zarAba pIvAnI icchA thAya che ane te jugAra paNa rame che. A rIte mAMsAhArathI mAnavIne badhA doSo maLe che. 164. Consumption of non veg-dishes results in increase of pride which leads to consumption of wine and thereafter he plays stakes. In this way a man gets all vices through consuming meat. 165. majjeNa Naro avaso, kuNei kammANi jiMdaNijjAiM / ihaloe paraloe, aNuhavai aNaMtayaM dukkhaM // 7 // madyapAna se manuSya madahoza hokara nindanIya karma karatA hai aura phalasvarUpa isa loka tathA paraloka meM ananta duHkhoM kA anubhava karatA hai| 175. zarAba pIvAthI manuSya pAgala banIne niMdanIya kAma kare che ane pariNAme A loka tathA paralokamAM atyaMta duHkho bhogave che. 165. On consumption of liquor, a man loses his senses and indulges in hateful deeds and as a result, is subjected to miseries of present & future life. GLORY OF DETACHMENT ASSISTAN GLORY OF DETACHMENT CI

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166. saMvegajaNidakaraNA, NissallA maMdaro vva NikkaMpA / jassa diDhA jiNabhattI, tassa bhayaM Natthi saMsAre / / 8 / / jisake hRdaya meM saMsAra ke prati vairAgya utpanna karane vAlI, zalyarahita tathA meruvat niSkampa aura dRr3ha jina-bhakti hai, use saMsAra meM kisI taraha kA bhaya nahIM hai / 11. jenA hRdayamAM saMsAra mATe vairAgya janmAvatAra, zalya vitAnI tathA merunI jema aDola ane daDha jinabhakti che, ene saMsAramAM koI prakArano bhaya nathI. 166. One, who is having firm devotion of Lord Jina which is unshakable like mountain Meru and without thorns, as also creates apathy to wordly/world's life in his heart, such person has no fear, whatsoever in this world. 167. sattU vi mittabhAvaM, jamhA uvayAi viNayasIlassa / viNao tiviheNa tao, kAyavvo desaviraeNa // 9 // zatru bhI vinayazIla vyakti kA mitra bana jAtA hai / isalie dezavirati yA aNuvratI zrAvaka ko mana-vacana-kAya se samyaktva Adi guNoM kA tathA guNIjanoM kA vinaya karanA cAhie / 167. zatru paNa vinayI vyaktito mitra banI jAya che. tethI dezavirati ke aNuvatI zrAvake mana-vacana-kAyAthI samyakRtva vagere guNoto tathA guNIjanono vinaya karavo joIe. 167. Even an enemy becomes a friend of modest person. Therefore a shravak who has partial vows or is committed to minor vows by mind speech or action, right perception etc. should be humble to virtues and virtuous persons. CROSSSSSSSSSSSSSSSSSC pIta yena)

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168, pANivahamusAvAe, adattaparadAraniyamaNehiM ca / aparimiicchAo'vi ya, aNuvvayAiM viramaNAI / / 10 / / prANi-vadha, mRSAvAda (jhUTha), binA dI huI vastu kA grahaNa, parastrI-sevana tathA aparimita icchA-ina pA~coM pApoM se virati aNuvrata hai / 168. prANInI hatyA, jUTha, ApyA vagaranI vastu levI, parastrIsevatA tathA amaryAdita icchA - A pAMca pApothI mukti (virati) aNuvrata che. 168. Avoidance of killing of animals/living beings, falsehood (lies), to accept ungiven things/ articles, indulgence with others wife with illicit relationship and limitless wants are the five minor vows. To refrain from these five sins is called 'Anuvrat.' 169. AhArosaha-satthAbhaya-bheo jaM cauvvihaM dANaM / taM vuccai dAyavvaM, NihiTThamuvAsayajjhayaNe // 11 // AhAra, auSadha, zAstra aura abhaya ke rUpa meM dAna cAra prakAra kA kahA gayA hai / upAsakAdhyayana (zrAvakAcAra) meM use dene yogya kahA gayA hai| 19. AhAra, auSadha, zAstra ane abhaya- ema dAlatA cAra prakAra che. zrAvakatA AcAra tarIke ene dAnamAM ApavAnuM kahyAM che. 169. Food, medicine scriptures and protection of life - these are four types of the charity considered and advised/suggested to the house holder as shravak's conduct in offering donation. GLORY OF DETACHMENT GLORY OF DETACHMENT BO S S 63

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170. dANaM bhoyaNamettaM, dijjai dhanno havei sAyAro / pattApattavisesaM, saMdasaNe kiM viyAreNa / / 12 / / bhojana mAtra kA dAna karane se bhI gRhastha dhanya hotA hai / isameM pAtra aura apAtra kA vicAra karane se kyA lAbha ? 170. mAtra bhojananuM dAna devAthI gRhastha dhanya bane che. tethI emAM pAtra ke apAtrato vicAra karavAthI zo lAbha ? 170. A house holder becomes gratified just by offering free meal (out of compassion), what is to be gained by thinking merits or demerits of the persons offered. 171. sAhUNaM kappaNijjaM, jaM na vi diNNaM kahiM pi kiMci tahiM / dhIrA jahuttakArI, susAvayA taM na bhuMjaMti // 13 // jisa ghara meM sAdhuoM ko kalpanIya (unake anukUla) kiMcit bhI dAna nahIM diyA jAtA, usa ghara meM zAstrokta AcaraNa karane vAle dhIra aura tyAgI suzrAvaka bhojana nahIM karate / 171. je gharamAM sAdhuone kalpatIya (anUkuLa) kaMI paNa dAta devAmAM AvatuM nathI, e gharamAM zAstrokta AcAra pALavAra dhIra ane tyAgI suzrAvaka bhojana karatA nathI. 171. A household, where saints are not offered, whatever is acceptable to them by way of 'Supatra Daan', deserving householder who is observing conduct as prescribed in scriptures, who is serious in his nature as also has renounced (undesirable consumption), do not accept meal there. (EODOOOOOOOOOOOOOOOOOOO vItarAga vaibhava)

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172. jo muNibhuttavisesaM, bhuMjai so bhuMjae jiNuvadiTThe / kamaso NivvANavarasokkhaM // 14 // saMsArasArasokkhaM, jo gRhastha muni ko bhojana karAne ke pazcAt bacA huA bhojana karatA hai, vAstava meM usI kA bhojana karanA sArthaka hai / vaha jinopadiSTa saMsAra kA sArabhUta sukha tathA kramazaH mokSa kA uttama sukha prApta karatA hai / 172. je gRhastha, mutine AhAra ApyA pachI, vadhelA bhojata Dare che, yonuM madhuM sArtha che. te hine paTTerola, saMsAranaM sAramaya sukha tathI kramazaH mokSanuM uttama sukha meLave che. 172. That house holder, who after offering food to the monk, takes his meals out of whatever is left out, is, worthwhile. He gets substantial happiness of this world as sermoned by Jinas as also best happiness of liberation, gradually, in due course. 173. jaM kIrai parirakkhA, NiccaM maraNa - bhayabhIru - jIvANaM / taM jANa abhayadANaM, sihAmaNiM savvadANANaM // 15 // mRtyu-bhaya se bhayabhIta jIvoM kI rakSA karanA hI abhaya-dAna hai / yaha abhaya-dAna saba dAnoM kA ziromaNi hai / 173. mRtyutA bhayathI bhayabhIta jIvonI rakSA karavI e ja abhayadAna che. AvuM abhayadAta badhAM dAtamAM ziromaNi che. 173. Donation (saving) of life ( Abhay Daan) is to offer protection to those living beings who are scared of death. Such 'Abhay Daan' is supreme among all types of charity/ donations. GLORY OF DETACHMENT 85

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17. zramaNadharma satra 174. sIha-gaya-vasaha-miya-pasu, mAruda surUvahi-maMdariMdu-maNI / khidi-uragaMvarasarisA, parama-paya-vimaggayA sAhU // 1 // paramapada kI khoja meM nirata sAdhu siMha ke samAna parAkramI, hAthI ke samAna svAbhimAnI, vRSabha ke samAna bhadra, mRga ke samAna sarala, paza ke samAna nirIha, vAya ke samAna nissaMga, sUrya ke samAna tejasvI, sAgara ke samAna gambhIra, meru ke samAna nizcala, candramA ke samAna zItala, maNi ke samAna kAMtimAna, pathvI ke samAna sahiSNa, sarpa ke samAna aniyataAzrayI tathA AkAza ke samAna niravalamba hote haiM / (sAdhu kI ye caudaha upamAe~ haiM / ) (17. zramazadharma sUtra) 174. paramapadanI zodhamAM vyasta sAdhu, siMha jevo parAkramI, hAthI jevo svAbhimAnI, vRSabha jevo bhadra, mRga jevo sarala, pazu jevo tirIta, vAyu jevo asaMga, sUrya jevo tejasvI, sAgara jevo gaMbhIra, meru jevo aDaga, caMdra jevo zItaLa, maNi jevo prakAzita, pRthvI jevo sahiSNu, sarpa jevo acokkasa-AzrayI tathA AkAza jevo nirAla hoya che. (sAdhunI mA yauE 6 che.) 1. SHRAMAN ADHARMA SOOTRA 174. An ascetic who is, busy-active in search of supreme position, brave like a lion, self respetful like an elephant, gracious like bullock, simple like deer, 'Nirih' like animal, detached like wind, bright like sun, matured with seriousness like ocean, firm like 'Meru', cool like moon, illuminated like jewel, tolerant like earth, uncertain dweller like serpent and independent like sky. (These are the fourteen similies/comparable qualities of an ascetic). COOOOOOOOOOOOOOOOOOOO vItarAga vaibhava)

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175. na vi muNDieNa samaNo, na oMkAreNa baMbhaNo / na muNI raNNavAseNaM, kusacIreNa na tAvaso // 2 / / kevala sira muMDAne se koI zramaNa nahIM hotA, om kA japa karane se koI brAhmaNa nahIM hotA, araNya meM rahane se koI muni nahIM hotA aura kuza-cIvara dhAraNa karane se koI tapasvI nahIM hotA / 175. phakta mAthuM muMDAvavAthI koI zramaNa nathI, to jApa karavAthI koI brAhmaNa nathI, jaMgalamAM rahevAthI koI muni nathI ane valkala paheravAthI koI tapasvI nathI. 175. Just by shaving the head & beard one does not become an Ascetic, by enchanting omkar one does not become brahmin, nor one is a monk by dwelling in forest, neither one is sage by wearing clothes made of skin of tree (valkala) 176. samayAe samaNo hoi, baMmacereNa baMbhaNo / nANeNa ya muNI hoi, taveNa hoi tAvasI // 3 // vaha samatA se zramaNa hotA hai, brahmacarya se brAhmaNa, jJAna se muni aura tapa se tapasvI hotA hai / 176. te samatAthI zramaNa thAya che, brahmacaryathI brAhmaNa jJAtathI muti ane tapathI tapasvI thAya che. 176. One becomes ascetic by keeping equanimity, by observing cellibacy one becomes Brahmin, with knowledge one is monk and with penance one is called Tapasvi. GLORY OF DETACHMENT)

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177. guNehi sAhU aguNehi'sAhU, giNhAhi sAhUguNa muMca'sAhU / viyANiyA appagamappaeNaM, jo rAgadosehiM samo sa pujjo // 4 // guNoM se sAdhu hotA hai aura aguNoM se asAdhu / sAdhu ke guNoM ko grahaNa karo aura asAdhutA kA tyAga karo / AtmA ko AtmA ke dvArA jAnate hue jo rAga-dveSa meM samabhAva rakhatA hai, vaha pUjya hai| 177. guNathI sAdhu thAya che ane avagaNathI asAdhu. tethI sAdhutA guNa AvakAro ane asAdhutAno tyAga kare. AtmAne AtmAthI jANIne je gadveSamAM samabhAva rAkhe che, te pUjya che. 177. Ascetic becomes, as such, with merits while demerits make him unascetic. Therefore, appreciate merits (qualities) of a saint and abandon saintlessness. Knowing (your) soul through soul and thenafter who is equanimous in attachment and aversion (Like-Dislikes) is worth worsl 178. sajjhAyajjhANajuttA, rattiM Na suyaMti te payAmaM tu / suttatthaM ciMtatA, NiddAya vasaM Na gacchaMti // 5 // svAdhyAya aura dhyAna meM lIna sAdhu rAta meM bahuta nahIM sote haiN| sUtra aura artha kA cintana karate rahane ke kAraNa ve nidrA ke vaza nahIM hote / 178. svAdhyAya ane dhyAnamAM lIna sAdhu rAtre bahu UMghatA nathI. sUtra ane arthanuM ciMtana karatA hovAthI teo nidrAne vaza thatA nathI. 178. Saints deeply involved in studies of scriptures and meditation, do not sleep much at night. With concentration on scriptures and (meaning) essence there to they do not surrender to the sleep. @csssssssssssssssssalazion data

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179. nimmamo nirahaMkAro, nissaMgo cattagAravo / samo ya savvabhUesu, tasesu thAvaresu * a // 6 // sAdhu mamatvarahita, nirahaMkArI, nissaMga, gaurava kA tyAgI tathA trasa aura sthAvara jIvoM ke prati samadRSTi rakhatA hai / 179. sAdhu mamatA vagaratA, abhimAta vagaranA, tisaMga, gauravatA tyAgI temaja trasa ane sthAvara jIvo tarapha samadaSTi rAkhe che. 179. Saints are without affection pride and are disinvolved, (devoid of them.) also keep equanimity towards mobile and immobile living beings. 180. lAbhAlAbhe suhe dukkhe, jIvie maraNe tahA / samo niMdApasaMsAsu, tahA mANAvamANao // 7 // vaha lAbha aura alAbha meM, sukha aura duHkha meM, jIvana aura maraNa meM, niMdA aura prazaMsA meM tathA mAna aura apamAna meM samabhAva rakhatA hai| 180. te lAbha ane geralAbhamAM, sukha ane duHkhamAM, jIvana ane maraNamAM, niMdA ane prazaMsAmAM tathA mAta ane apamAnamAM samabhAva rAkhe che. 180. They maintain equilibrium between gain & loss, pleasure & pain, life & death, appreciation and criticism as also in respect and disrespect (insult.) (GLORY OF DETACHMENT DOOOOOOOOOOOGGC)

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181. ki kAdi vaNavAso, kAyakaleso vicitta uvavAso / ajjhayaNamoNapahudI, samadArahiyassa samaNassa / / 8 / / samatA-rahita zramaNa kA vanavAsa, kAyakleza, vividha upavAsa, adhyayana aura mauna Adi vyartha hai / 181. samatA vagaranA zramaNatA vatavAsa, kAyakleza, vividha upavAsa, adhyayana ane mauna vagere nakAmA che. 181. A saint observing woodlife, bodystress, various fasting, study of scriptures and silence are of no use if they are not accompanied by equanimity. 182. buddhe parinivvuDe care, gAma gae nagare va saMjae / saMtimaggaM ca bUhae, samayaM goyama ! mA pamAyae // 9 // prabuddha aura upazAnta hokara saMyata bhAva se grAma aura nagara meM vicaraNa kara / zAnti kA mArga bar3hA / he gautama ! kSaNamAtra bhI pramAda mata kara / 182. tattvone jANIte ane kaSAyone pUrNa zAMta karI sayata banIne gAma-nagara AdimAM vicaraNa kara. zAMtino mArga dhAra. he gautama ! samayamAtrano pramAda na kara. 182. By knowing the substance, pacifying totally anger, pride, deceipt & greed, By becoming saint, move around cities & villages and develop path of peace. Oh Gautam ! do not forget self/ indulge in laxity even for a moment. 400 PSSSSSSSSSSSSSSSSSC all org)

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183. na hu jiNe ajja dissaI, bahumae dissaI maggadesie / saMpai neyAue pahe, samayaM goyama ! mA pamAyae / // 10 // bhaviSya meM loga kaheMge, Aja 'jina' dikhAI nahIM dete aura jo mArgadarzaka haiM ve bhI ekamata ke nahIM haiM / kintu Aja tujhe nyAyapUrNa mArga upalabdha hai / ataH gautama ! kSaNamAtra bhI pramAda mata kara / 183. Aje eTale ke A kSetra, kALamAM tIrthakara nathI. ane je mArgadarzaka zramaNa che te paNa aneka matavALA che. paraMtu vartamAnamAM nyAyapUrNa mokSa prApta karAvanAra mArga upalabdha che. mATe he gautama ! samaya mAtrano paNa pramAda karavo nahi. 183. To day, that means in this time (period) & land (field, place) there is no Tirthankara and whoever ascetics are available to guide, are of different view points, but at present there is path of liberation which is available. Hence oh Gautam ! do not relax even for a moment. 184. bhAvo hi paDhamaliMgaM, Na davvaliMgaM ca jANa paramatthaM / bhAvo kAraNabhUdo, guNadosANaM jiNA biMti // 11 // bhAva hI prathama yA mukhya liMga hai / dravya-liMga paramArtha nahIM hai, kyoMki bhAva ko hI jinadeva guNa-doSoM kA kAraNa kahate haiM / 184. bhAva ja prathama ke mukhya liMga che. dravya-liMga paramArtha nathI, kAraNa ke bhAvate ja jinadeva guNa-doSatuM kAraNa kahe che. 184. Abstract feelings are the first & formost thing. Material sign is not the ultimate objective since it is said to be the cause of merit - demerits by Lord Jina. GLORY OF DETACHMENT C909 (101

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185. bhAvavisuddhiNimittaM, bAhiragaMthassa kIrae cAo / bAhiracAo vihalo, abbhaMtaragaMthajuttassa // 12 // bhAvoM kI vizuddhi ke lie hI bAhya parigraha kA tyAga kiyA jAtA hai / jisake bhItara parigraha kI vAsanA hai usakA bAhya tyAga niSphala hai| 185. bhAvonI zuddhi mATe ja bAhya parigrahano tyAga karavAmAM Ave che. jenAmAM parigrahanI vAsatA hoya che eno bAhya tyAga vyartha che. 185. For purification of feelings only the outer possessiveness is being abandoned. Outward renouncing is useless if one is carrying evil desire for possession in himself. 186. dehAdisaMgarahio, mANakasAehiM sayalaparicatto / appA appammi rao, sa bhAvaliMgI have sAhU // 13 // jo deha Adi kI mamatA se rahita hai, mAna Adi kaSAyoM se pUrI taraha mukta hai tathA jo apanI AtmA meM lIna hai, vaha sAdhu bhAva-liMgI hai| 186. je deha vagerenI mamatAthI para che, mAta vagere kaSAyothI saMpUrNapaNe mukta che tathA je potAnA AtmAmAM ramaNa kare che evA sAdhu bhAva-liMgI che. 186. One, who is above bodily and such other attachment, totally free from kashayas like pride etc. and who is involved in his ownself, such ascetics are of abstract gender. (102 SOOOOOOOOOOOOOOOOOD vItarAga yenapa)

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18. vrata sUtra 187. ahiMsA saccaM ca ateNagaM ca, tatto ya baMbhaM apariggahaM ca / paDivajjiyA paMca mahavvayANi, carijja dhammaM jiNadesiyaM viU // 1 // ahiMsA, satya, asteya (acaurya), brahmacarya aura aparigraha - ina pA~ca mahAvratoM ko svIkAra karake jJAnI puruSa jinopadiSTa dharma kA AcaraNa kare / (18. prata sUtra) 187. ahiMsA, satya, marateya (yorI na sal), pralayarya ne - aparigraha - A pAMca mahAvratone dhAraNa karIne jJAnI puruSa jite upadezela dharmanuM pAlana kare. (18. VRATA SOOTRA) 187. The enlightened person who accepts/observes five great (major) vows VIZ non violence, truth unstealing, cellibacy and disposse'ssiveness and follows/observes the religion as sermoned by Jina. 188. savvesamAsamANaM, hidayaM gabbho va savvasatthANaM / savvesi vadaguNANaM, piMDo sAro ahiMsA hu // 2 // ahiMsA saba AzramoM kA hRdaya, saba zAstroM kA rahasya tathA saba vratoM aura guNoM kA piNDabhUta sAra hai / 188. ahiMsA badhA AzramonuM kendra, badhAM zAstronuM rahasya tathA badhA vrato ane guNono mahatvano sAra che. 188. Non violence is the centre of all ashramas,, mystery of all scriptures, as also principle essence of all the merits & vows. GLORY OF DETACHMENT V103

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189. appaNaTThA paraTThA vA, kohA vA jai vA bhayA / hiMsagaM na musaM bUyA, no vi annaM vayAvae / / / / svayaM apane lie yA dUsaroM ke lie krodha Adi yA bhaya Adi ke vaza hokara hiMsAtmaka asatya vacana na to svayaM bolanA cAhie aura na dUsaroM se bulavAnA cAhie / yaha dUsarA satyavrata hai| 189. svayaM potAnA mATe ke bIjAne mATe krodha AdithI athavA bhaya AdithI paravaza thaIne hiMsAmaya asatya vacata jAte na bolavuM joIe ane bIjA pAse bolAvavuM na joIe. A bIjuM satyavata che. 189. One should not utter violent lie either himself or get such lie uttered by others, even for self or for others in anger or fear etc. under any helpless situation even. This is second vow of truth. 190. gAme vA Nayare vA, raNe vA pecchiUNa paramatthaM / jo muMcadi gahaNabhAvaM, tidiyavadaM hodi tasseva / / 4 / / grAma, nagara athavA araNya meM dUsare kI vastu ko dekhakara use grahaNa karane kA bhAva tyAga dene vAle ke tIsarA acauryavrata hotA hai| 190. gAma, nagara athavA jaMgalamAM bIjAnI vastu joIne ene upADI levAno bhAva tyajI devo e trIjuM acauryavrata che. 190. To abandon instinct of snatching articles belonging to others by seeing & picking them up either, in village, town or forest, is third vow of unstealing. 108 SSS ilaziai dota

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191. mAdusudAbhagiNI viya, daguNitthittiyaM ya paDirUvaM / itthika hAdiNiyattI, tiloyapujjaM have baMbhaM // 5 // vRddhA, bAlikA aura yuvatI strI ke ina tIna pratirUpoM ko dekhakara unheM mAtA, putrI aura bahana ke samAna mAnanA tathA strI - kathA se nivRtta honA cauthA brahmacarya vrata hai / yaha brahmacarya tInoM lokoM meM pUjya hai / - 191. vRddhA, bAlikA athavA yuvAna strI e traNate joIne eta mAtA, putrI ane baheta samAta gaNI tathA strIthA ta karavI e cothuM brahmacarya-vrata che. A brahmacarya traNe lokamAM pUjAya che. 191. Old woman, small girl and young lady, all these three should be viewed and considered them as Mother Daughter and Sister respectively. To avoid story (tale, talks) concerning woman this is fourth vow known as cellibacy. This quality/vow of cellibacy is worshipped in all the three worlds. (Entire Universe.) 192. na so pariggaho vutte, nAyaputteNa tAiNA / mucchA pariggaho vRtto, ii vRttaM mahesiNA || 6 || jJAtaputra mahAvIra ne vastugata parigraha ko parigraha nahIM kahA hai / una maharSi ne mUrcchA ko hI parigraha kahA hai / GLORY OF DETACHMENT 105

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192. jJAtaputra bhagavAtA mahAvIre vastutA parigrahane parigraha kahyo nathI. e maharSie mUrchAne ja parigraha kahela che. 192. Possession of materials is not treated as possessiveness by Gnatputra Lord Mahavir but the attachment in it is said to be the possessiveness by that great sage. 193. kiM kiMcaNatti takkaM, apuNanbhava - kAmiNoda de vi / saMgatti jiNavariMdA, NippaDi kammattamuddiTThA // 7 // jaba jinezvaradeva ne mokSAbhilASI ko 'zarIra bhI parigraha hai' kahakara deha kI upekSA karane kA upadeza diyA hai, taba anya parigraha kI to bAta hI kyA hai / 193. jyAre jitezvare mokSatA abhilASIne (mumukSu) 'zarIra paNa parigraha che' evuM kahIte, dehatI paNa upekSA karavAno Adeza Apyo che to bIjA parigrahatI to vAta ja zI karavI ? 193. Whereas Lord Jineshwar has said to Liberation seeking 'Mumukshu' that body itself is subject matter of possessiveness and commanded to ignore even the bodily attachment, what to talk of other possessions ? 106 vItarAga vaibhava

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19. samiti-gupti sUtra 194. iriyAbhAsesaNA''dANe, uccAre samiI iya / maNaguttI vayaguttI, kAyaguttI ya aTThamA // 1 // IryA, bhASA, eSaNA, AdAna-nikSepaNa aura uccAra-prasravaNaye pA~ca samitiyA~ (samiti = samyak pravRtti) haiM / manogupti, vacanagupti aura kAyagupti-ye tIna guptiyA~ (gupti = gopana/niyaMtraNa) haiM / ( 19. samiti-guti sUtra 14. aa, bhASA, meSA, mAna-nikSepa, 6yyAra prasapA-mA pAMya samiti cha. (samiti = sabhya pravRti) manogupti, qyanagupti ne DAyagupti-mAtra gupti che. (gupti gopana). ( 19. SAMITI-GUPTI SOOTRA ) 194. Movement, language (speech), begging/ accepting alms, placement/deplacement (removal) of Articles and Body Dirt discharge/ disposal- these five are 'SAMITIES' (Samiti infact means right activities.) Concealment of mind, speech. and body is known as three 'Guptis' (Gupti = Hide, conceal, Shrinking.) 195. eyAo paMca samiIo, caraNassa ya pavattaNe / guttI niyattaNe vuttA, asubhatthesu savvaso // 3 // ye pA~ca samitiyA~ cAritra kI pravRtti ke lie haiM aura tIna guptiyA~ sabhI azubha viSayoM se nivRtti ke lie haiM / (GLORY OF DETACHMENT OOOOOOOOOOOSE 107)

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195. pAMca samiti cAritra mATe che ane traNa gati, badhA azubha viSayothI nivRtta thavA mATe che. 195. Five samities are for right conduct, whereas three 'Gupties' are for getting rid of inauspicious sensual objects. 196. maradu va jiyadu va jIvo, ayadAcArassa NicchidA hiMsA / payadassa Natthi baMdho, hiMsAmetteNa samidIsu // 4 // jIva mare yA jIye, ayatanAcArI ko hiMsA kA doSa avazya lagatA hai / kintu jo samitiyoM meM prayatnazIla hai usase bAhya hiMsA ho jAne para bhI use karmabaMdha nahIM hotA / 199. jIva mare ke jIve, ayatAthI vartatArate hiMsAno doSa jarUra lAge che. paNa je samitinuM pAlana karavAnI kALajI le che, tenAthI hiMsA thavA chatAM enAthI karmabaMdha thato nathI. 196. Irrespective of whether living being is saved or killed, if any action is committed without proper care i.e. with negligence, fault/sin relating to presence of mind violence stands committed. But one who cares, to act without negligence to observe samities, with due presence of mind even if violence takes place (in the process) No bondage of karma takes place. 197-8.Ahacca hiMsA samitassa jA tU. sA davvato hoti Na bhAvato u / bhAveNa hiMsA tu asaMjatassA, je vA vi satte Na sadA vadheti / / saMpatti tasseva jadA bhavijjA, sA davvahiMsA khalu bhAvato ya / ajjhatthasuddhassa jadA Na hojjA, vadheNa jogo duhato va'hiMsA / / (ROR RSSSSSSSSSSSSSSSOS6 bIta yelapa)

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samiti kA pAlana karate hue sAdhu se jo Akasmika hiMsA ho jAtI hai, vaha kevala dravya hiMsA hai, bhAva-hiMsA nahIM / bhAva - hiMsA to asaMyata se hotI hai aise loga jina jIvoM ko kabhI mArate hI nahIM, unakI hiMsA kA doSa bhI inheM lagatA hai / kisI prANI kA ghAta ho jAne para jaise asaMyata vyakti ko dravya tathA bhAva donoM prakAra kI hiMsA kA doSa lagatA hai, vaise hI citta zuddhi se yukta samitiparAyaNa sAdhu dvArA mana:pUrvaka kisI kA ghAta na hone ke kAraNa unheM dravya tathA bhAva donoM prakAra kI ahiMsA hotI hai / - 197-8. samitinuM pAlana karatAM sAdhuthI je Akasmika hiMsA thaI bhaya che, yo to IData dravya-hiMsA che, bhAva-hiMsA nahi. bhAva-hiMsA to asaMyamIthI thAya che, AvA loko je jIvote kyAreya mAratA nathI topaNa etI hiMsAno doSa ene lAge che. koI prANItI hatyAthI jema asaMyata vyaktine dravya tathA bhAva ema baMne prakAratI hiMsAto doSa lAge che e ja rIte cittazuddhithI yukta samitinuM pAlata karatAra sAdhuthI matathI paNa koItI hatyA ta karavAne kAraNe ene dravya ane bhAva ema baMne prakAratI ahiMsAno lAbha maLe che. 197-8. While a monk observing samities whatever violence takes place (accidently) it is considered as only material violence and not wilful violence (Abstract violence) committed by him. In fact, abstract violence is committed by a person without restraint. In other words eventhough those person who never kill any living being but they cannot escape fault/sin of violence so long as they are not covered by vows. By killing of any livingbeing/creature, a unrestrained person commits sin of both material and abstract violence. In the same manner a monk with clarity of mind and observing samities, because of non commitment of violence, even mentally, gets benefit of nonviolence both material as well as abstract. GLORY OF DETACHMENT 109

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199. jayaNA u dhammajaNaNI, jayaNA dhammassa pAlaNI ceva / jayaNA, etasuhAvahA jayaNA ||7|| tavvuDDIkarI yatanAcAritA dharma kI jananI hai / yatanAcAritA dharma kI pAlanahAra hai / yatanAcAritA dharma ko bar3hAtI hai / yatanAcAritA ekAnta sukhAvaha hai / 188. yatanA (4tanA) dharmanI 4nanI che. yatanA dharmanuM pAlana ( rakSaNa) Dare che. yatanA dharmane visAve che. yatanAnuM pAlana karatAra ekAMta sukhamaya che. 199. Cautiousness ( Awareness) is the mother of spirituality religion. Awareness protects observance of religion, cautiousness develops expands religion. The observer of cautious action with due presence of mind is unilaterally positively covered with happiness. H 200. jayaM care jayaM ciTThe, jayamAse jayaM sae / jayaM bhuMjato bhAsato, pAvaM kammaM na baMdhai // 8 // yatanA (viveka) pUrvaka calane, yatanApUrvaka rahane, yatanApUrvaka baiThane, yatanApUrvaka sone, yatanApUrvaka khAne aura yatanApUrvaka bolane se pApa karma kA bandha nahIM hotA / 200. yatanA(4tanA ) thI yAlavAthI, yatanApUrva jilA rahepAthI, yatatAthI besavAthI, yatatAthI UMghavAthI, yatatAthI jamavAthI ane yatatAthI bolavAthI pApa-karmano baMdha thato nathI. 110 200. While walking, standing sitting, sleeping, dining and speaking, if these acts are committed with carecautiousness without negligence of with due presence of mind, then no bondage of sin or inauspicious karmas is committed (takes place). pa vItarAga vaibhava

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201. phAsUyamaggeNa divA, jugaMtarappehiNA sakajjeNa / jaMtuNa pariharaMte- NiriyAsamidI have gamaNaM // 9 // kAryavaza dina meM prAsukamArga se (jisa mArga para pahale se AvAgamana zurU ho cukA ho ) cAra hAtha bhUmi ko Age dekhate hue, jIvoM kI virAdhanA bacAte hue gamana karanA IryA-samiti hai / arthAt vivekapUrvaka calanA IrSyA-samiti hai / = 201. koI kAma aMge divase prAsukamArga (je mArga para avarajavara pahelethI thaI rahI hoya) cAra hAtha jamItane AgaLa joIne tathA jIvotI virAdhatAthI bacIne cAlavuM, tene IryA samiti uhe che. arthAt vive'thI yAlapuM dharyA -samiti che. 201. For the purpose of certain work, during day time, on pre used path (A path where already movement of public has taken place), if one walks keeping his eye fixed on the road surface ahead, up to four. feet, to avoid crushing of small moving-crippled insects, is called Irya Samiti i.e. walking with utmost care presence of mind and sense proportion. of 202. pesuNNahAsaka kkasa - paraNidAppappasaMsA - vikahAdI / vajjittA saparahiyaM, bhAsAsamidI have kahaNaM // 10 // paizunya, hAsya, karkaza-vacana, paranindA, AtmaprazaMsA, vikathA (strI, rAja Adi kI vikAravardhaka kathA) kA tyAga karake svapara hitakArI vacana bolanA hI bhASA samiti hai / arthAt vivekapUrvaka bolanA bhASA samiti hai / 202. paizunya, hAsya, uThora vayana, paraniMdyA, khAtmaprazaMsA, vijhyA vagereto tyAga karIne sva-para hitakArI vANI (bhASA) te bhASA samiti che. arthAt vive'thI bolavu lASA samiti che. GLORY OF DETACHMENT pe 111

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202. Speaking, avoiding false complaints, Back biting, causing laughter, using. Harsh words criticising others, with slandering words, self praise, Loose talks, perverted - hostile storles A yarn relating to women food, country & political talks etc. and by keeping self & others interest in mind, which ever is spoken, is called 'Bhasha Samiti' i.e. utterance with utmost sense of proportion and presence of mind. 203. taheva pharusA bhAsA, gurubhuovaghAiNI / saccA-vi sA na vattavvA, jao pAvassa Agamo // 11 // kaThora aura prANiyoM kA upaghAta karane vAlI, coTa pahuMcAne vAlI bhASA na boleM / aisA satya-vacana bhI na boleM jisa se pApa kA baMdha hotA ho / 203. kaThora ane prANIone du:kha ApanArI, coTa pahoMcADanArI bhASA na bolavI. evuM satya-varata paNa na bolavuM, jenAthI pApato baMdha thAya. 203. Harsh language hurting (causing harm to) the living beings should not be spoken. Not to utter such word even if it is true, which causes bondage of inauspicious deeds known as sin. 204. NANAjIvA NANAkammaM, NANAvihaM have laddhI / tamhA vayaNavivAdaM, sagaparasamaehiM vajjijjA / / 12 / / isa saMsAra meM nAnA prakAra ke jIva haiM, nAnA prakAra ke karma haiM, nAnA prakAra kI labdhiyA~ haiM, isalie koI svadharmI ho yA paradharmI, kisI ke sAtha vacana-vivAda karanA ucita nahIM / (11R SOOOOOOOOOOOOOOOOO vItarAga yena)

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204. A saMsAramAM aneka prakAratA jIva che, aneka prakAratAM karma che, aneka prakAratI labdhio che, tethI koI svadharmI hoya ke paradhI, tenI sAthe vANI-vivAda karavo yogya nathI. 204. This world is full of lives of various types, so are different types of karmas. Similarly several special faculties and skills also exist herein. Hence whether some one is alike or alien, it is not worthwhile to enter into verbal controversy, with him. dumassa puphphesu, bhamaro Aviyai rasaM / Naya puSpaM kilAmei, so ya pINei appayaM ||13|| 205 - 6. jahA emee samaNA muttA, je loe saMti sAhuNo / vihaMgamA va pupphesu, dANabhattesaNerayA / / 14 / / jaise bhramara puSpoM ko tanika bhI pIr3A pahu~cAye binA rasa grahaNa karatA hai aura apane ko tRpta karatA hai, vaise hI loka meM vicaraNa karane vAle parigraha - mukta zramaNa dAtA ko kaSTa diye binA usake dvArA diyA gayA grAhya AhAra grahaNa karate haiM / yahI unakI eSaNA samiti hai / arthAt vivekapUrvaka AhAra caryA karanA eSaNA - samiti hai / 205-5. devI rIte bhramara, puSpone jarA paNa pIDA pahoMcADyA vitA rasa meLave che ane tRpti anubhave che, evI ja rIte lokamAM vicaratAra, parigrahamukta zramaNa, dAta ApatArane kaSTa pahoMcADyA vitA eNe vahovarAvela grAhya AhAra grahaNa kare che. A ja etI eSaNA-samiti che. arthAt vivekapUrvaka AhAra-caryA karavI te eSaNA-samiti che. GLORY OF DETACHMENT 113

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205-6. Just as a wasp is picking flower juice without causing slightest pain to the flowers, and get fully contended (satisfied). In the same manner, moving around the world free of any possession, monks collect acceptable cooked food without causing any trouble to the persons offering them with devotion. This is what is his 'Aeshna Samiti' i.e. concept of accepting proper food. (circumspection in begging food etc.) In other words, to accept food maintaining sense of proportion in respect of its procedure and set rules and restrictions is called 'Aeshnasamiti.' 207. cakkhusA paDilehittA, pamajjejja jayaM jaI / Aie nikkhivejjA vA, duhaovi samie sayA // 15 // yatanA (viveka)pUrvaka pravRtti karane vAlA apane donoM prakAra ke upakaraNoM ko A~khoM se dekhakara tathA pramArjana karake uThAye aura rkhe.| yahI AdAna-nikSepaNa-samiti hai / arthAt kisI bhI vastu ko vivekapUrvaka uThAnA-rakhanA cAhie / 207. yatatAthI pravRtti karatAra potAnA baMne prakAranAM upakaraNone barAbara nihALIne tathA pramArjana karIne upADe ane mUke. A ja AdAna-tikSepa samiti che. arthAt koIpaNa vastune vivekathI levA-mUkavI joIe. 207. A monk performing activities without any negligence takes care in lifting & placing both types of his articles of daily use by carefully/ minutely observing & brushing with delicate touch through rod (stick) bound with woolen (11OOOOOOOOOOOOOOOOOO vItarAga yamaya)

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threads. This is what is called 'Aadaan - Nikshep. Samiti' meaning thereby using sense of proportion in handling the arfticles of daily use. 208. egaMte accitte dUre, gUDhe visAlamavirohe / uccArAdiccAA, padiThAvaNiyA have samidI // 16 // mala-mUtra Adi kA tyAga aise sthAna para karanA cAhie jahA~ ekAnta ho, harit vanaspati se rahita ho, gA~va Adi se dUra ho, oTa meM ho, vizAla-vistIrNa ho, koI virodha na karatA ho / yaha pratiSThApanikA yA utsarga samiti hai / arthAt viveka pUrvaka mala-mUtra kA tyAga karanA cAhie / 208. maLa-mUtra Adino tyAga evI jagyAe karavo joIe je ekAMta hoya, lIlI vanaspatirahita hoya, gAmathI dUra hoya, DhAMkela hoya, vizALa-vistIrNa hoya ane koI virodha na karatA hoya. A pratiSThApatikA samiti che - arthAt vivekapUrvaka maLamUtrano tyAga karavo joIe. 208. A monk should discharge his urine & stool etc. at such innocent place free of insects both mobile & immobile, after carefully observing & removing them. The place so used, should be isolated one without any green vegetation, away from city or town, covered with dust etc. spacious one and at such, place where it is not objected to by any one. This samiti is called 'Pratisthapanika Samiti' meaning thereby discharging of body dirts using sense of proportion. GLORY OF DETACHMENT 115

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209. saMraMbha-samAraMbho, AraMbha ya taheva ya / maNaM pavattamANaM tu, niyattejja jayaM jaI / / 17 // yatanAsampanna yati (sAdhaka) saMrambha, samArambha va Arambha (hiMsAyukta pravRtti) meM pravartamAna mana ko roke - usakA gopana kare / yaha manogupti hai| 209. managatinI sAdhanA mATe mutioe saMrabha, samAraMbha ane AraMbha, A traNamAM pravRta thatAM mato catatApUrvaka virodha karavo joIe. A matogati che. 209. For concealment of mind which is a religious rites and spiritual excercise monks should avoid thought, preparation & committing of violence and they should be checkced by controlling/ excercising 'Mangupti' i.e. concealment Restraint of mental activties. (Protection of mind from sinful activities) 210. saMraMbhasamAraMbha, AraMbha ya taheva ya / vayaM pavattamANaM tu, niyattejja jayaM jaI // 18 // yatanAsampanna yati saMrambha, samArambha va Arambha meM pravartamAna vacana ko roke - usakA gopana kare / yaha vacanagupti hai / 210. vacanaguptinI sAdhanA mATe yatatAvAna munie saraMbha, samAraMbha ane AraMbhamAM pravRta thatAM vacanoto vivekapUrvaka virodha karavo goNe. mA kyanagupti che. 199 Sesssssssssssss claus dea

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210. For religious rites/Spiritual acts concerning speech conceal - ment (silence), Monks practicing samities should avoid utterances which cause thought speech & action leading to violent thought preparation and commitment by properly controling them. This is what a 'Vachan Gupti' is. 211. saMraMbhasamAraMbhe, AraMbhammi taheva ya / kAyaM pavattamANaM tU, niyattejja jayaM jaI ||19|| yatanAsampanna yati saMrambha, samArambha va Arambha meM pravartamAna kAyA ko roke usakA gopana kare / yaha kAyagupti hai arthAt mana, vacana aura kAyA ke dvArA kisI bhI prakAra kI anucita pravRtti hone lage, to usa para aMkuza lagAe~ / ---- 211. kAyaguptitI sAdhatA mATe yatatAvAta mukti saMraMbhamAM, samAraMbhamAM ane AraMbhamAM pravRtta thatI kAyAnuM yatatApUrvaka nirvatata kare. Ate kAyagupti kahe che. 211. For practicing control of body actions a monk, who, without negligence acts with utmost care with due presence of mind, to avoid violent thought, preparation for violence and commitment thereof and acts accordingly, with due care is called 'Kay Gupti. ' 212. khettassa vaI Nayarassa, khAiyA ahava hoi pAyAro / taha pAvassa Niroho, tAo guttIo sAhussa ||20|| jaise kheta kI rakSA bAr3a aura nagara kI rakSA khAI yA prAkAra karate haiM, vaise hI pApa-nirodhaka guptiyA~ sAdhu ke saMyama kI rakSA karatI haiM / GLORY OF DETACHMENT - 117

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212. jevI rIte khetaratuM rakSaNa vADathI ane tagaratuM rakSaNa khAI athavA killA (prakAra)thI thAya che, e ja rIte pApatirodhaka guptithI sAdhutA saMyamanI rakSA thAya che. 212. Just as field/farm is protected by fences and a city is protected with ditch or fort, similarly by observing Gupti (controlling sins) the character of a monk/ascetic is being protected. samiti - irUra (213, jaM annANI kamma, khavei bahuAhiM bAsakoDIhiM / * taM nANI tihiM gutto, khavei UsAsamitteNaM // 21 // * ajJAnI vyakti tapa ke dvArA karor3oM janmoM yA varSoM meM jitane karmoM kA kSaya karatA hai, utane karmoM kA nAza jJAnI vyakti trigupti ke dvArA eka sA~sa meM sahaja kara DAlatA hai / ajJAtI vyakti tapathI karoDo janmotA athavA varSomAM jeTalAM * karmono kSaya kare che, eTalAM karmono nAza jJAtI vyakti traNa gatithI eka zvAsamAM sahajatAthI karI zake che. 13. An ignorant person destroys whatever quantum of past sins of millions and billons of years or lives by undertaking austerity, the same quantum of past sins are destroyed by an Ascetic undertaking 'Tri Guptis' in a short est span of one breath only. (187777 vItarAga vaibhava)

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20. Avazyaka sUtra 214. sAmAiyaM cauvIsatthao vaMdaNayaM / paDikkamaNaM kAussaggo paccakkhANaM / / 1 / / sAmAyika, caturviMzati jina-stava, vandanA, pratikramaNa, kAyotsarga aura pratyAkhAna-ye chaha Avazyaka karma haiM / (20. H US 244 214. sAmAcika, cauvIsa jina stavata, vaMdatA, pratikramaNa, kAussagga na UYUSUL - M 89 HAPUS 9. ( 20. AVASHYAK SOOTRA 214. SAMAYIK, CHOUVISH JINSTAVAN, VANDANA, PRATIKRAMAN, KAUSAGGA AND PRATYAAKHYAN are six Avashyaks. Expansion of Avashyaks are to explain process whereas meaning of verse 1 is conveyed in first para hereinabove, where as verbatin meaning of each Avashyakas are explained in succeeding paras. (gathas) Meaning thereby (1) Refraining from committing sins either by thought speech or action getting sin committed & supporting sins, for a minimum period of 48 minutes, & multiples thereof (2) Prayer of 24 Jins (3) Bowing physically to Monks/Nuns/Tirthankaras (4) Retreat from sinful activties (5) meditation and (6) acceptance of vows. These are rituals a follower of Jina, should regularly and invariably undertake daily (twice a day) in early morning (before sunrise) & after sunset. GLORY OF DETACHMENT ESS GLORY OF DETACHMENT (119. (196

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215. samabhAvo sAmAiyaM, taNakaMcaNa- sattamittavisao tti / nirabhissaMgaM cittaM, uciya- pavittippahANaM ca // 2 // tinake aura sone meM, zatru aura mitra meM samabhAva rakhanA hI sAmAyika hai / nirabhiSvaMga arthAt rAga-dveSa rahita aura ucita pravRttipradhAna citta ko sAmAyika kahate haiM / 215. taNakhaluM ane sotAmAM, zatru ane mitramAM samabhAva rAkhavo e sAmAyika che. rAgadveSarahita yogya pravRttipradhAta cittane sAmAyika kahe che. 215. Between stray & gold, friend & foe, to maintain equanimity is the essence of samayik. Free from attachment & aversion with performing of proper mental activities (spiritual) is called 'Samayik.' 216. jo samo savvabhUdesu, thAvaresu tasesu vA / tassa sAmAyigaM ThAI, idi kevalisAsaNe || 3 || jo sarvabhUtoM (jIvoM) ke prati samabhAva rakhatA hai, usake sAmAyika sthAyI hotI hai, aisA kevali - zAsana meM kahA gayA hai / 216. je badhA jIvo tarapha samabhAva rAkhe che, etI sAmAyika sthAyI (sAthI) che khepuM DevajIkhe 'dhuM che. 120 216. One who maintains equanimity towards all living beings, his samayik is considered to be right & stable one. This is said by omniscient. (Kevalis) vItarAga vaibhava

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217. usahAdijiNavarANaM, NAmaNiruttiM guNANukittiM ca / kAUNa accidUNa ya, tisuddhipaNAmo thavo Neo ||4|| RSabha Adi caubIsa tIrthaMkaroM ke nAmoM kI nirukti tathA unake guNoM kA kIrtana karanA, pUjA-arcanA karanA, vacana - kAyA kI zuddhipUrvaka praNAma karanA 'caturviMzati stava' nAmaka dUsarA Avazyaka hai / mana 217. RSabha Adi covIza tIrthaMkaronAM nAmanuM smaraNa karavuM. etA gueAnuM DIrtana puM, pUbha - arthanA rakhI tathA mn-vynkAyAnI zuddhi sAthe praNAma karavA te 'caturvizati stava' tAmato bIjo Avazyaka che. 217. Recolletion of names of (24) twenty four Tirthankaras beginning with Lord Rushabhdev etc. Enchanting verses qualifying their virtues, worshipping them and bowing down to them with modesty and purity of mind speech and body is the second 'Avashyak' named "Chaturvishanti" stava. 218. davve khette kAle, bhAve ya kayAvarAha - sohaNayaM / niMdaNa - garahaNa- jutto, maNavacakrAyeNa paDikkamaNaM // 5 // nindA tathA garhA se yukta, mana-vacana-kAya ke dvArA, dravya, kSetra, kAla aura bhAva ke kRta aparAdhoM kI zuddhi karanA pratikramaNa kahalAtA hai / 218. niMgha tathA garhA sahita, mana-vayana - DAyAthI, dravya, kSetra, aja ane bhAvathI thayelA aparAdhonI zuddhi karavI tene pratikramaNa he che. 218. With self criticism and self hatred, purifying faults committed through thought, speech & deeds along with mattars time, place, feelings (Dravya Kshetra / kaal & Bhava) is called 'Pratikraman' Retreat. GLORY OF DETACHMENT 121

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219. AloyaNaNidaNagaraha - NAhiM abbhuTTio akaraNAe / taM bhAva- paDikkamaNaM sesaM puNa davvado bhaNiaM || 6 || AlocanA, nindA tathA garhA ke dvArA pratikramaNa karane meM tathA punaH doSa na karane meM udyata puruSa ke bhAva - pratikramaNa hotA hai / zeSa saba to (pratikramaNa-pATha Adi karanA) dravya - pratikramaNa hai / 219. AlocanA, niMdA tathA gardAthI pratikramaNa karavAthI ane pharIthI doSa na karavAtI kALajI letArathI bhAva-pratikramaNa thAya che. bAkI badhuM to dravya prtibhe| che. 219. Abstract and right / real pratikraman is a review by criticizing and hatred towards faults/ sins committed and with firm determination of not repeating them by excercising due care. Other wise it is merely a material or formal pratikraman, without application of presence of mind. - 220. icchAya aNuNNavaNA; avvAvAhaM yajatta avaNAya / avarAha- sAmaNA vi, va chaTTANA huMti vaMdana e ||7|| 122 vandanA ke chaha sthAna hote haiM vaMdana kI icchA prakaTa karanA, guru ke maryAdita sthAna meM jAne kI anujJA lenA, nirvighna dharma - sAdhanA kI icchA karanA, saMyama - yAtrA aura indriya-jaya kA anumodana karanA tathA pramadavaza hue AcaraNoM ke lie kSamA-yAcanA karanA / - 220. vaMdanAnAM cha sthAta che.-vaMdananI icchA karavI, guruthI maryAdita sthAnamAM javAnI rajA mAMgavI, tivighna dharma-sAdhatAnI icchA rAkhavI, saMyamayAtrA ane indriyavijayatI anumodatA karavI tathA pramAdI thayela AcaraNa mATe kSamAyAcatA karavI. vItarAga vaibhava

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220. There are six Places for bowing down. The desire for bowing down, To seek permission of spiritual teacher to go to a place limited to him, To keep desire of spiritual rites without any obstacle/hinderance to support sensual control/restraint and spiritual journey and apology for any action committed under indolence. 2221. viNaovayAra mANassa-maMjaNA, pUjaNA gurujaNassa / titthayarANaya ANA-suyadhammA rAhaNA kiriyA / / 8 / / vaMdanA karanA upacAra nAma kA vinaya hai / isase abhimAna kA vilaya hotA hai, gurujanoM kI pUjA hotI hai, tIrthaMkaroM kI AjJA aura zrutadharma kI ArAdhanA hotI hai tathA isakA pAramparika phala akriyA--parama dhyAna hotA hai / 221. vaMdanA karavI e upacAra nAmano vinaya che. enAthI abhimAnato nAza thAya che. gurujanonI pUjA thAya che, tIrthakaronI AjJAnuM pAlana tathA zratadharmanI ArAdhanA thAya che ane enuM pAraMparika phaLa akriyA--parama dhyAta thAya che. (male che) 221. To bow down is the expression of modesty - humility known as 'Upachar'. By possessing - observing it pride/ego is destroyed. Spiritual teachers are worshipped. Commandments of Tirthankaras are obeyed and rites of 'Shrut Dharma' is observed and conventional result of this is action free position acquisition/attainin of supreme meditation. GLORY OF DETACHMENT S123

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222. jhANaNilINo sAhu, paricAgaM kuNai savvadosANaM / tamhA du jhANameva hi, savva'dicArassa paDikkamaNaM / / 9 / / dhyAna meM lIna sAdhu athavA vyakti saba doSoM kA parityAga karatA hai / isalie dhyAna hI samasta aticAroM (doSoM) kA pratikramaNa hai| 222. dhyAnamAM lIna sAdhu athavA vyakti, badhA doSono tyAga kare che. tethI dhyAna ja badhA doSonuM pratikramaNa che. 222. A monk or a person deeply involved in meditation abandons all faults and as such meditation itself is best form of retreat or pratikraman. 223. devassiya-NiyamAdisu, jahuttamANeNa uttakAlamhi / jiNaguNa-ciMtaNajutto, kAusaggo taNuvisaggo // 10 // daivasika pratikramaNa ke niyamoM ke anusAra sattAIsa zvAsocchvAsa taka athavA upayukta kAla taka jinendra bhagavAn ke guNoM kA cintavana karate hue zarIra kA mamatva tyAga denA kAyotsarga hai| 223. devasi pratikramaNatA niyamo mujaba 27 zvAsozvAsa sudhI athavA yogya samaya sudhI jitendra bhagavAnanA guNonuM ciMtana karatAM karatAM zarIranI mamatAno tyAga karavo te kAyotsarga che. (124 NOOOOOOOOOOOOOOOOG6 pIrA yama)

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223. According to convention of day's pratikraman, Meditation upto 27 complete inhalings & outhalings, of virtues of Lord Jineshwar (24 Tirthankars) be the subject matter of excerise While doing so, attachment of body and its consciousness be averted and that is kayotsarg. 224. mottaNa sayalajappa-maNAgaya-sUhamasaha-vAraNaM kiccA / appANaM jo jhAyadi, paccakkhANaM have tassa // 11 // samasta vAcanika vikalpoM kA tyAga karake tathA anAgata zubhAzubha kA nivAraNa karake jo AtmA ko dhyAtA hai, usake pratyAkkhAna hotA hai| (tyAga kA saMkalpa hI pratyAkkhAna hai|) 224. vANItA badhA vikalpono tyAga karIne tathA atAgata zabhAzabhatuM nivAraNa karIne je AtmAne jANe che, e pratyAjyAta che. (tyAgano saMseu x 5syA che.) 224. By abandoning all alternatives of speech and avoiding/solving auspicious & inauspicious of the soul and knowing the soul is 'Pratyakhana' (determination to abandon is pratyakhyaan.) 225. NayabhAvaM Na vi muccai, parabhAvaM va gehae keI / jANadi passadi savvaM, so'haM idi ciMtae NANI // 12 // jo nija-bhAva ko nahIM chor3atA aura kisI bhI para-bhAva ko grahaNa nahIM karatA tathA jo sabakA jJAtA-draSTA hai, vaha paramatattva 'maiM' hI huuN| AtmadhyAna meM lIna jJAnI aisA cintana karatA hai / GLORY OF DETACHMENT POSSSSSSSSSSC125) GLORY OF DETACHMENT ((15

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225. je svabhAvane choDato nathI ane koIpaNa parabhAvano svIkAra karato nathI tathA je badhAno jJAtA-draSTA che, e paramatattva huM ja chuM. AtmadhyAnamAM lIna jJAtI evuM vicAre che. 225. One who does not leave the nature and does not allow any feeling relating to any one else and one who is Knower & perceptor, that supreme substance is none else than me. Enlightened soul deeply involved in meditation thinks in this way. 226. jaM kiMci me duccaritaM, savvaM tiviheNa vosire / sAmAiyaM tu tivihaM, karemi savvaM NirAyAraM // 13 // vaha vicAra karatA hai ki jo kucha bhI merA duzcaritra hai, usa sabako maiM mana-vacana-kAyapUrvaka visarjita karatA hU~ aura nirvikalpa hokara trividha sAmAyika karatA hU~ 22. e vicAre che ke mAruM je kaMI kharAba caritra che, e badhAno huM mana-vacana-kAyAthI tyAga karuM chuM ane tivikalpa thaIne trividha sAmAyika karuM chuM. 226. He thinks that whatever is bad character of mine I am abandoring the same through mind speech & body. And I perform - threefold samayik without giving any scope for alternatives. (12)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c) vItarAga vaibhava)

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21. tapa sUtra 227. jattha kasAyaNiroho, baMbhaM jiNapUyaNaM aNasaNaM ca / so savvo ceva tavo, visesao muddhaloyaMmi // 1 // jahA~ AtmalAbha ke lie kaSAyoM kA nirodha, brahmacarya kA pAlana, jinapUjana tathA anazana kiyA jAtA hai, vaha saba tapa hai / vizeSakara mugdha arthAt bhaktajana yahI tapa karate haiM / (21. tapa sUtra 227. AtmalAbha mATe kaSAyono virodha, brahmacaryanuM pAlana, jinapUjA tathA upavAsa karavAmAM Ave che, te badhuM tapa che. mukhyatve mugdha eTale ke bhakto AvuM tapa kare che. - ( 21. TAPA SOOTRA ) 227. To obviate 'Kashayas' (Anger, Pride Deception & Greed) for spirtiual gain, observance of cellibacy, worshiping jina and fastings are undertaken. All these are austerity. Mainly devotees or committed persons undergo such penance. 228. hiyAhArA miyAhArA, appAhArA ya je narA / na te vijjA tigicchaMti, appANaM te tigicchagA // 2 // jo manuSya hita-mita tathA alpa AhAra karate haiM, unheM kabhI vaidya se cikitsA karAne kI AvazyakatA hI nahIM par3atI / ve to svayaM apane cikitsaka hote haiM, apanI antazuddhi meM lage rahate haiN| (GLORY OF DETACHMENT DOOOOOOOOOOOO 127)

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228. je mAtavI hita-mita tathA alpa AhAra kare che, ene kyAreya vaida pAse sAravAra karAvavI paDatI nathI. te to pote ja potAnA cikitsaka che ane potAnI AMtarazuddhimAM lIta hoya che. 228. That person who takes little, temperate and advantageous food, is not required to undergo medical treatment of a physician. He himself is his doctor. He remains involved in his own purification. 229. aNasaNamUNoyariyA, bhikkhAyariyA ya rasapariccAo / vhAya-vijJeso saMbhILayA ya, vo tavo dorU rU| anazana (upavAsa), avamaudarya (AvazyakatA se kama bhojana jAnA), mikSASA, rasa-parityALa, jAyavoza aura maMtnInatA ( ekAnta zayana) - isa taraha bAhyatapa chaha prakAra kA hai / 229. upavAsa, uNodarI, bhikSAcaryA, rasaparityAga, kAyakleza ane saMlItatA (ekAMtazayata) - A rIte bAhya tapatA cha prakAra che. 229. Fasting, taking lesser food_thanapetite, collection of little (meagre) food from different houses as per prescribed restrictions, abandoning of tasty juicy substances, taxing body under penance and isolated sleep. These six are types of external austerity. 128 35 vItarAga vaibhava

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230. je payaNubhattapANA, suyaheU te tavassiNo samae / jo a tavo suyahINo, bAhirayo so chuhAhAro // 4 // jo zAstrAbhyAsa ke lie alpa-AhAra karate haiM, ve hI Agama meM tapasvI mAne gaye haiM / zrutavihIna anazana-tapa to kevala bhUkha kA AhAra karanA hai arthAt bhUkhe maranA hai / 230. je zAstrAbhyAsa mATe thoDo AhAra le che, tene ja AgamamAM tapasvI kahevAmAM AvyA che. zrutajJAta vitAnuM upavAsa tapa to bhUkho AhAra che. eTale ke bhUkhe maravuM che. 230. One who takes limited food for studying the scriptures, only they are being called ascetics in scriptures. Fasting without Propitious Knowledge (Shrut Jnan) is only starvation, means dying hungry. 231. so nAma aNasaNatavo, jeNa maNo'maMgulaM na ciMtei / jeNa na iMdiyahANI, jeNa ya jogA na hAyaMti // 5 // vAstava meM vahI anazana-tapa hai, jisase mana meM amaMgala kI cintA utpanna na ho, indriyoM kI hAni (zithilatA) tathA mana vacana-kAyarUpa yogoM kI hAni (girAvaTa) na ho / 231. hakIkate e atazata tapa che, jenAthI manamAM amaMgaLanI koI ciMtA thAya nahi, indriyonI zithilatA ane mana-vacana kAyAne koI nukasAna thAya nahi. 231. In fact, that is fasting spiritually is undertaking of penance due to which one do not carry any worry for inauspicious in mind, senses do not become loose nor any harm is caused either to mind speech or action. GLORY OF DETACHMENT (129

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232. balaM thAmaM ca pehAe, saddhAmAroggamappaNo / khettaM kAlaM ca vinnAya, tahappANaM nijuMjae // 6 // apane bala, teja, zraddhA tathA Arogya kA nirIkSaNa karake tathA kSetra aura kAla ko jAnakara apane ko upavAsa meM niyukta karanA cAhie / kyoMki zakti se adhika upavAsa karane se hAni hotI hai| 232. potAnuM baLa, teja, zraddhA tathA Arogyano vicAra karIne tathA kSetra ane kALane samajIne upavAsa karavo joIe. kAraNa ke potAnI maryAdAthI vadhAre upavAsa karavAthI nukasAna thAya che. 232. Considering one's own strength, glory Lustre faith and health as also knowing area place and time, fasting should be undertaken. Because fasting in excess of one's own limitations is causing harm. 233. uvasamaNo akkhANaM, uvavAso vaNNido samAseNa / tamhA bhujaMtA vi ya, jididiyA hoMti uvavAsA // 7 // saMkSepa meM indriyoM ke upazamana ko hI upavAsa kahA gayA hai / jitendriya loga bhojana karate hue bhI upavAsI hI hote haiM / 233. saMkSepamA, ndriyonA BAmanane ? 64la sda che. jitendriya mAnavI, bhojana karato hovA chatAM upavAsI ja rahe che. 233. In short, pacification of senses only is called fasting. A man who has controlled senses remains under fasting only, despite consuming food. 43000SSSSSSSSSSSSSSSSC alarun or)

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234. chaTThaTThamadasamaduvAlasehiM, abahusuyassa jA sohI / tatto bahutaraguNiyA, havijja jimiyassa nANissa // 8 // abahuzruta arthAt ajJAnI tapasvI kI jitanI vizuddhi docAra dinoM ke upavAsa se hotI hai, usase bahuta adhika vizuddhi nitya bhojana karane vAle jJAnI kI hotI hai / 234. ajJAnI tapasvInI jeTalI vizuddhi be-cAra divasanA upavAsathI thAya che, tenAthI ghaNI vadhAre vizuddhi dararoja bhojana karanAra jJAtItI thAya che. 234. An enlightened person attains much more purification by taking food as compared to purity attained by an ignorant person obserying fasting for two to four days. 235. pAyacchittaM viNao, veyAvaccaM taheva sajjhAvo / jhANaM ca viussaggo, eso abhitaro tavo // 9 // prAyazcitta, vinaya, vaiyAvRtya, svAdhyAya, dhyAna aura vyutsarga (kAyotsarga)-isa taraha chaha prakAra kA Abhyantara tapa hai| 235. prAyazcitta, vinaya, vaiyAvacca, svAdhyAya, dhyAna ane kAyotsarga - mA 7 mAmyantara-tapana prakAra cha. 235. Repentance, politeness, nursing the sick, old, disabled etc., Study of scriptures, meditation and kayotsarga (stabilizing mind speech and body in yogamudra.) these are internal penance. (GLORY OF DETACHMENT DOOOOOOOOOOOO 131)

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236. jaha bAlo jaMpanto, kajjamakajjaM ca ujjuyaM bhaNai / taM taha AloijjA, mAyAmayavippamukko vi // 10 // jaise bAlaka apane kArya-akArya ko saralatApUrvaka mA~ ke samakSa vyakta kara detA hai, vaise hI hameM bhI apane samasta doSoM kI AlocanA mAyA-mada (chala-chadma) tyAgakara karanI caahie| 236. jevI rIte bALaka potAnA sArA-narasA kAryano mA pAse saraLa rIte ekarAra kare che, tevI ja rIte ApaNe paNa ApaNA badhA doSonI AlocatA, mAyA mada tyajIne karavI joIe. 236. Just as an infant/child confesses his good or bad acts before its mother with frankness, in the same manner, we should review and criticise all our faults and sins without hiding and being egoistc with pride. 237-8. jaha kaMTaeNa viddho, savvaMge veyaNidio hoi / taha ceva uddhiyammi u, nissallo nivvuo hoi // 11 // evamaNuddhiyadoso, mAillo teNaM dukkhiA hAi / so ceva cattadoso, suvisuddho nivvuo hoi // 12 // jaise kA~TA cubhane para sAre zarIra meM vedanA hotI hai aura kA~Te ke nikala jAne para zarIra niHzalya arthAt sarvAMga sukhI ho jAtA hai, vaise hI apane doSoM ko prakaTa na karane vAlA mAyAvI duHkhI yA vyAkula rahatA hai aura unako guru ke samakSa prakaTa kara dene para suvizuddha hokara sukhI ho jAtA hai / (43R SSSSSSSSSSSSSSSSSSC pI vela)

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237-8. jema kAMTo lAgavAthI AkhA zarIrane vedanA thAya che ane kAMTo tIkaLI javAthI zarIra du:kha vagaratuM arthAt sarvAMgI sukha meLave che, e ja rIte potAnA du:khate jAhera ta karatAra mAyAvI du:khI ke vyAkuLa rahe che ane ene guru samakSa pragaTa karI devAthI vizuddha thaI sukhI thAya che. 237-8. Just as entire body feels pain on penetration of thorn and gets relieved of pains on being pulled/taken out and experiences all round happiness/comforts in the body in the same manner, confession of guilt before spiritual teacher makes one pure & happy, whereas deceptive person not doing so remains disturbed & unhappy. 239. jo passadi appANaM, samabhAve saMThavittu pariNAmaM / AloyaNamidi jANaha, paramajiNaMdassa uvaesaM // 13 // apane pariNAmoM ko samabhAva meM sthApita karake AtmA ko dekhanA hI AlocanA hai / aisA jinendradeva kA upadeza hai / 239. potAnAM pariNAmone samabhAvamAM sthApita karIte AtmAte jovo e AlocatA che, AvuM jitadevatuM kahevuM che. 239. Review & Criticism is to establish its mental reflections in equanimaty and observe the soul accordingly, is this sermon of Lord Jina. aMjalikaraNaM, tavAsaNadAyaNaM / gurubhattibhAvasussUsA, viNao esa viyAhio ||14|| 240. abbhuTThANaM guru tathA vRddhajanoM ke samakSa Ane para khar3e honA, hAtha joDanA, unheM ucca Asana denA, gurujanoM kI bhAvapUrvaka bhakti tathA sevA karanA vinaya tapa hai / GLORY OF DETACHMENT 933

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24o. guru ane vaDIlonA AvavAthI UbhA thavuM, hAtha joDavA, emane Asana ApavuM, gurujatonI bhAvathI bhakti tathA sevA karavI, vinaya-tapa che. 240. To stand up respectfully on entry of spiritual teacher or elderly persons and fold hands, offering seat, To serve them worshiping with affection & devotion is a kind of austerity called politeness/modesty/humility. 241. ekammi hIliyammi, hIliyA huMti te savve / ekammi pUDayammi, pUiyA huMti savve // 15 // eka ke tiraskAra meM sabakA tiraskAra hotA hai aura eka kI pUjA meM sabakI pUjA hotI hai / (isalie jahA~ kahIM koI pUjya yA vRddhajana dikhAI deM, unakA vinaya karanA cAhie / ) 241. ekatA tiraskArathI badhAno tiraskAra thAya che ane ekatI pUjAthI badhAnI pUjA thAya che. (tethI jyAM kyAMya koI pUjaya ke vRddhajana maLe, eno vitaya karavo joIe.) 241. By contempt of one, all get contempted, whereas by worshiping one, all are worshipped. Therefore anywhere we come across respected old persons, we should offer courtsey to them. 242. viNao sAsaNe mUlaM, viNIo saMjao bhave / viNayAo vippamukkassa, kao dhammo kao tavo ? // 16 // vinaya jinazAsana kA mUla hai / saMyama tathA tapa se vinIta bananA cAhie / jo vinaya se rahita hai, usakA kaisA dharma aura kaisA tapa ? G3RDSSSSSSSSSSSSSSSSSSC alcrui yena)

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242. vinaya jitazAsatanuM mULa che. saMyama tathA tapathI vidyuta thavuM joIe. je vitayarahita che, eto kevo dharma ane sau ? 242. The root of Jinshasan is politeness. It should be moderate through austerity & restraint. One who is impolite, how can he be religious or having austerity. 243. viNao mokkhaddAraM, viNayAdo saMjamo tavo NANaM / viNaeNArAhijjadi, Airio savvasaMgho ya // 17 // 243. vinaya mokSa kA dvAra hai / vinaya se saMyama, tapa tathA jJAna prApta hotA hai / vinaya se AcArya tathA sarvasaMgha kI ArAdhanA hotI hai / vinaya mokSanuM dvAra che. vitayathI saMyama, tapa tathA jJAta maLe che. vinayathI AcArya tathA sarvasaMghatI ArAdhatA thAya che. 243. Politeness is the door to liberation. Knowledge, austerity and restraint comes through politeness. Worship of acharya and all bodies Association/institution/ An order of Jain Monks Nuns, House holders etc. and pilgrims is made through politeness. 244. viNayAhIyA vijjA, deMti phalaM iha pare ya logammi / na phalaMti viNayahINA, sassANi va toyahINAI || 18 | vinayapUrvaka prApta kI gayI vidyA isa loka tathA paraloka meM phaladAyinI hotI hai aura vinayavihIna vidyA vaise hI phalaprada nahIM hotI, jaise binA jala ke dhAnya nahIM upajatA / GLORY OF DETACHMENT 5 135

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244. vitayathI meLavelI vidhA Aloka tathA paralokamAM lAbha Ape che ane vinaya vitAtI vidhA-jevI rIte jaLa vitA dhAnya UpajatuM nathI-tevI rIte phaLa ApatArI thatI tathI. 244. Knowledge skill attained through politeness is advantageous both in this life as well as next life whereas knowledge without politeness is not fruitful, just as no crop is grown /harvested without water. 245. tamhA savvapayatte, viNIyattaM mA kadAi chaMDejjA / appasudo vi ya puriso, khavedi kammANi viNaNa ||19|| isalie saba prakAra kA prayatna karake vinaya ko kabhI nahIM chor3anA cAhie / alpazruta kA abhyAsI puruSa bhI vinaya ke dvArA karmoM kA nAza karatA hai / 245. tethI badhI jAtano prayatna karIne vitayane kyAreya choDavo ta joIe. alpazrutane jANatAra puruSa paNa vinayathI karyoto nAza kare che. 245. Hence, with all efforts politeness should not be given up A person knowing a little, scriptures destroys Karmas through modesty. 136 246. addhANateNa-sAvada-rAya-NadIrodhaNAsive uttaM, ome / saMgahasArakkhaNovedaM ||20|| vejjAvaccaM jo mArga meM calane se thaka gaye haiM, cora zvApada (histra pazu), rAjA dvArA vyathita, nadI kI rukAvaTa, marI (plega) Adi roga tathA durbhikSa se pIr3ita haiM, unakI sAra-samhAla, rakSA karanA vaiyAvRtya hai / sevA tathA vItarAga vaibhava

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246. cAlatAM cAlatA je thAkI gayela che, cora, hiMsaka pazu tathA rAjAe jete du:kha pahoMcADyuM che, je tadIthI rokAyela, mahAmArI (plega) tathA duSkALathI pIDita che enI sArasaMbhALa levA tathA sevA ane rakSaNa ApavuM e vaiyAvacca che. 246. "Vaiyavachcha" (Service/Nursing) is to offer services to an order and protection and to take care of those who are suffering from calamities like Famine, Epidemic, Obstacled by a River, or those inflicted Punishment/Sentence by the king, wild animals, Thief and one who is tired by continuous walking. 247. pUyAdisu Niravekkho, jiNa-satthaM jo paDhe bhattIe / kammamala-sohaNaTuM, suyalAho suhayaro tassa // 21 // Adara-satkAra kI apekSA se rahita hokara jo karmarUpI mala ko dhone ke lie bhaktipUrvaka jinazAstroM ko par3hatA hai, usakA zrutalAbha sva-para sukhakArI hotA hai / 247. AdarasatkAranI apekSA rAkhyA vagara, je karmarUpI maLane dhovA mATe, bhaktibhAva sahita jainazAstra bhaNe che ene sva-para sukhakArI zrutalAbha maLe che. 247. One who studies cannonic Scriptures of Jainism, with devotion, with an intention to wash karmic dirts and without expecting any honour and respect is getting benefit of study/ knowledge which is causing happiness to self as well as to others. GLORY OF DETACHMENT POS GLORY OF DETACHMENT T S (13che . (930

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248. sajjhAyaM jANaMto, paMciMdiyasaMvuDo tigutto ya / hoi ya ekaggamaNo, viNaeNa samAhio sAhU / / 22 / / svAdhyAyI puruSa pA~coM indriyoM se saMvRta, tIna guptiyoM se yukta, vinaya se samAhita tathA ekAgramana hotA hai| 248. svAdhyAyI puruSa pAMceya indriyo para aMkuza rAkhanAra, traNa gatinuM pAlana karatAra, vinayathI namra tathA ekAga matavALo hoya che. 248. A person engaged in studies of scriptures controls all his five senses, observes three 'Gupties' (concealed attitude), modest with politeness and is of concentrated mind. 249. NANeNa jjhANasijjhI, jhANAdo savvakammaNijjaraNaM / NijjaraNaphalaM mokkhaM, NANabhAsaM tado kujjA // 23 // jJAna se dhyAna kI siddhi hotI hai / dhyAna se saba karmoM kI nirjarA (kSaya) hotI hai / nirjarA kA phala mokSa hai / ataH satata jJAnAbhyAsa karanA cAhie / 249. jJAtathI dhyAvatI siddhi maLe che. dhyAnathI badhAM karmotI nirjarA thAya che. nirjarAtuM phaLa mokSa che. tethI satata jJAnAbhyAsa karavo joIe. 249. Super natural power is attained through en lightenment of meditation and through Meditation, all karmic particles are destroyed/faded out. Result of such fading out of karma is salvation. Therefore there should be continuous study to attain enlightened knowledge (of scriptures) 136 sessssssssssssss dlazio deg

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250. nANamegaggacitto a, Thio a ThAvayaI paraM / suANi a ahijjittA, rao suasamAhie // 24 // adhyayana ke dvArA vyakti ko jJAna aura citta kI ekAgratA prApta hotI hai / vaha svayaM dharma meM sthita hotA hai aura dUsaroM ko bhI sthira karatA hai tathA aneka prakAra ke zruta kA adhyayana kara vaha zrutasamAdhi meM rata ho jAtA hai / 250. adhyayanathI vyaktine jJAna ane cittanI ekAgratA prApta thAya che. te jAte dharmamAM sthira rahe che ane bIjAne paNa sthira kare che tathA aneka prakAranA kRtano abhyAsa karIne te zratasamAdhimAM lIna rahe che. 250. A person achieves knowledge and concentra tion of mind through studies. He himself remains stable in religion (spirituality and also make others stable. As also, by studying scripts of various types, he absolves himself in concentration of knowledge. 251. sayaNAsaNaThANe vA, je u bhikkha na vAvare / kAyassa viussaggo, chaTo so parikittio // 25 // sAdhaka kA zayana, Asana aura khar3e hone meM vyartha kA kAyika vyApAra na karanA, kASThavat rahanA, chaThA kAyotsarga tapa hai / . 251. sAdhakatA sUvAmAM, besavA ane UThavAmAM vyartha kAyika vyApAra na karavo, kASThanI jema rahevuM, te chaThTho kAyotsarga-tapa che. 251. The Sixth type of internal penance is 'Kayotsarga' means not to indulge in unnecessary interaction of body while sleeping sitting and getting up of a saint. this means to remain like a wood. (GLORY OF DETACHMENT BOOOOOOOOOOOO 136)

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252. dehamaijaDDasuddhI, suhadukkhatitikkhayA aNuppehA / jhAyai ya suhaM jhANaM, egaggo kAusaggammi // 26 // kAyotsarga karane se deha aura buddhi kI jar3atA kI zuddhi hotI hai, sukha-duHkha sahane kI zakti prApta hotI hai, bhAvoM kI anuprekSA hotI hai aura zubha dhyAna ke lie ekAgratA kI prApti hotI hai| 252. kAyotsarga karavAthI deha ane buddhinI jaDatAnI zuddhi thAya che. sukha-du:kha sahana karavAnI zakti maLe che, bhAvanI anuprekSA thAya che ane zubha dhyAna mATe ekAgratA prApta thAya che. 252. By undergoing kayotsarga rigidity of body and intellect is purified. Strength to withstand comforts & discomforts is attained, spiritual pondering expands and concentration to achieve auspicious feelings that is meditation is developed. 253. tesiM tu tavo Na suddho, nikkhaMtA je mahAkulA / jaM nevanne viyANaMti, na silogaM pavejjai // 27 // una mahAkula vAloM kA tapa bhI zuddha nahIM hai, jo pravrajyA dhAraNakara pUjA-satkAra ke lie tapa karate haiM / tapa isa taraha karanA cAhie ki auroM ko patA taka na cale aura apane tapa kI kisI ke samakSa prazaMsA bhI na ho / 253. dIkSA aMgIkAra karIne je pUjA-satkAra mATe tapa kare che, evA mahAkuLavAtonuM tapa paNa zuddha nathI. tapa evI rIte karavuM joIe ke bIjAne khabara paNa na paDe ane potAnA tapatI bIjA pAse prazaMsA paNa na thAya. CARO PSSSSSSSSSSSSSSSSSC II yena)

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253. After accepting a monk life, one who undergo penance just to achieve honour & felicitations, austerity of such a great noble person also is not pure. Austerity should be undertaken in such a way that none else would even know as also one should not praise his penance before others. 254. nANamayavAyasahio, sIlujjalio tavo mao aggI / saMsArakaraNabIyaM, dahai davaggI va taNarAsiM // 28 // jJAnamayI vAyu sahita tathA zIla dvArA prajvalita tapomayI agni saMsAra ke kAraNabhUta karma-bIja ko vaise hI jalA DAlatI hai, jaise vana meM lagI pracaNDa agni tRNa-rAzi ko / 254. jJAnamaya vAyu sahita tathA zIlathI pragaTela tapomaya ati, saMsAranA kAraNarUpa, karmabIjane saLagAvI de che. jema vatamAM lAgelI pracaMDa Aga tRNatA samUhane saLagAve che. 254. With a wind of awareness and penancial fire manifested through virtuous conduct (chastity) burns the seeds of karma which otherwise is the cause of wordly life. It is like a big fire of Forest burning a heap of stray grass. GLORY OF DETACHMENT BUSSSSSSSSSSXC989 GLORY OF DETACHMENT N (141

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22. dhyAna sUtra 255. sIsaM jahA sarIrassa, jahA mUlaM dussa ya / savvassa sAdhudhammassa, tahA jhANaM vidhIyate // 1 // jaise zarIra meM sira aura vRkSa meM usakI jar3a mukha hai, vaise hI sAdhu ke samasta sAdhu-dharmoM kA mUla dhyAna hai / 22. dhyAna sUtra 255. jema zarIramAM mastaka ane vRkSamAM evuM thaDa (mULa) mukhya che tema sAdhutA badhA sAdhudharmamAM dhyAta mULa che. 22. DHYAN SOOTRA 255. Just as, head is the main organ of a body and trunk is the root of a tree, so is dhyan meditation is root of monk's all duties. " 256. jaM thiramajjhavasANaM taM jhANaM jaM calaMtayaM cittaM / taM hojja bhAvaNA vA, aNupehA vA ahava ciMtA // 3 // sthira adhyavasAna arthAt mAnasika ekAgratA hI citta kI jo caMcalatA hai usake tIna rUpa hai anuprekSA aura cintA / dhyAna hai / bhAvanA, 142 - 256, sthira adhyavasAya arthAt mAtasika ekAgratA ja dhyAta che. yittanI yaMyajatAnAM traNa 3pa che - bhAvanA, anuprekSA, ciMtA. 256. Dhyan is stable reflection of the soul means mental concentration. There are three forms of unsteady mind, emotions, spiritual pondering and worries. vItarAga vailava

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257. lavaNa vva salilajoe, jhANe citaM vilIyae jassa / tassa suhAsuhaDahaNo, appAaNalo payAsei // 4 // jaise pAnI kA yoga pAkara namaka vilIna ho jAtA hai, vaise hI jisakA citta nirvikalpa samAdhi meM lIna ho jAtA hai, usakI cira saMcita zubhAzubha karmoM ko bhasma karane vAlI, AtmarUpa agni prakaTa hotI hai / 257. jevI rIte pANI sAthe bhaLavAthI mIThuM ekarasa thaI jAya che tevI ja rIte jenuM citta nivikalpa samAdhimAM lIna rahe che evAmAM lAMbA samayathI (saMcita) ekaThA thayela zubhAzubha kamote bhasma karI denAra, AtmarUpa agni prakaTe che. 257. Just as by mixing with water salt become congraent, in the same manner whose mind is in doubtless abstract contemplation gets all his long accumulated karmic particles irrespective of auspicious and inauspicious, burnt to ashes and lits spiritual fire. 258. jassa na vijjadi rAgo, doso moho va jogaparikammo / tassa suhAsuhaDahaNo, jhANamao jAyae aggI / / 5 / / jisake rAga-dveSa aura moha nahIM hai tathA mana-vacana-kAyarUpa yogoM kA vyApAra nahIM raha gayA hai, usameM samasta zubhAzubha karmoM ko jalAne vAlI dhyAnAgni prakaTa hotI hai / 258. jetAmAM raga-dveSa ane moha nathI tathA mana-vacana-kAyArUpa yogano vyApAra zeSa rahyo nathI, evAmAM samasta zubha-azubha karmono nAza karanArI dhyAta - ati prakaTe che. 258. One who does not have attachment, aversion and fascination and whose meditated interaction of mind speech & body is extinguished, gets meditated fire lit up which destroys entire accumulated karmic particles whether good or bad. GLORY OF DETACHMENT R GLORY OF DETACHMENT RESOSOROSCORE 143) 143

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259. puvvAbhimuho uttaramuho va, hoUNa sui-sAmAyAro / jhAyA samAhijutto, sahAsaNattho susarIro / / 6 / / pUrva yA uttara dizAbhimukha hokara baiThane vAlA zuddha AcAra tathA pavitra zarIra vAlA dhyAtA sukhAsana se sthita ho samAdhi meM lIna hotA hai| 259. pUrva athavA uttara dizA tarapha moM rAkhIne besatAra, zuddha AcAra tathA pavitra zarIravALA thAtI, sukhAsanamAM besIne samAdhimAM lIna thAya che. 259. A meditator with pure character and holy body, sitting facing east or north direction, gets in abstract contemplation by sitting comfortably. 260. paliyaMkaM baMdheuM, nisiddhamaNa-vayaNakAyavAvAro / nAsagganimiyanayaNo, maMdIkayasAsanIsAso // 7 // vaha dhyAtA palyaMkAsana bA~dhakara aura mana-vacana-kAya ke vyApAra ko rokakara dRSTi ko nAsikAgra para sthita karake mandamanda zvAsocchvAsa le / 210. te dhyAtA palAMThI lagAvIne ane mana-vacana-kAyAnA vyApArone rokIne AMkhate nAsikAnA agra bhAga para sthira karIne dhIme dhIme zvAsocchavAsa le. 260. That meditator in the posture of folded legs, obstructing activities of mind speech & body and setting eyes at the front edge of the nose, breaths slowly. (144 BOOOOOOOOOOOOOOOOOO pArA yelapa)

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261. garahiyaniyaduccario, khAmiyasatto niyattiyapamAo / niccalacitto tA jhAhi, jAva puraovva paDihAi ||8|| vaha apane pUrvakRta bure AcaraNa kI garhA kare, saba prANiyoM se kSamAbhAva cAhe, pramAda ko dUra kare aura citta ko nizcala karake taba taka dhyAna kare jaba taka pUrvabaddha karma naSTa na ho jAyeM / 261. te potAnAM pUrve karelAM kharAba AcaraNatI garhA kare, badhAM prANIo sAthe kSamAyAcanA kare, pramAdane dUra kare ane cittane sthira rAkhIne jyAM sudhI pUrve bAMdhelAM karmato tAza na thAya tyAM sudhI dhyAta kare. 261. One who looks with contempt on his past committed bad conduct, apologise all living beings, gets rid of negligence and stablizes his mind on meditation till such time, past committed deeds are not destroyed. 262. thirakayajogANaM puNa, muNINa jhANe suniccalamaNANaM / gAmammi jaNAiNe, suNNe raNNe va Na viseso ||9|| jinhoMne apane yoga arthAt mana-vacana-kAya ko sthira kara liyA hai aura jinakA dhyAna meM citta pUrI taraha nizcala ho gayA hai, una muniyoM ke dhyAna ke lie ghanI AbAdI ke grAma athavA zUnya araNya meM koI antara nahIM raha jAtA / 262. jeNe potAnA yoga eTale mata-vacana-kAyAne sthira karI dIdhela che ane jenuM mata dhyAnamAM pUrepUruM tizcala thaI gayuM che, evA munione dhyAta mATe, khUba jatasaMkhyAvALuM gAma ke ekAMta jaMgalamAM koI aMtara tathI. 262. One who has made unification of his mind speech and body standstill/stable and whose mind is totally became firm in meditation such monks do not differentiate Isolated forest from thickly populated towns. GLORY OF DETACHMENT 145

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263. je idiyANaM visayA maNuNNA, na tesu bhAvaM nisire kayAi / na yA'maNuNNesu maNaM pi kujjA, samAhikAme samaNe tavassI // samAdhi kI bhAvanA vAlA tapasvI-zramaNa indriyoM ke anukUla viSayoM meM kabhI rAgabhAva na kare aura pratikUla viSayoM meM mana se bhI dveSabhAva na kare / 3. samAdhinI bhAvanAvALA tapasvI-zramaNa indriyone anukULa viSayomAM saga ta rAkhe ane pratikULa viSayomAM matathI paNa dveSa ta re. 263. Ascetics with austerity and conception of abstract contemplation do not get attached to favourable sensual objects as also do not keep aversion on adverse sensual objects, even in thoughts. (With mind). 264. suvidiya-jagassabhAvo, nissaMgo nibbhao nirAso ya / . veragga-bhAviyamaNo, jhANaMmi suniccalo hoi // 11 // jo saMsAra ke svarUpa se suparicita hai, niHsaMga, nirbhaya tathA AzArahita hai tathA jisakA mana vairAgya-bhAvanA se yukta hai, vahI dhyAna meM sunizcila - bhalI-bhA~ti sthita hotA hai / 74. je saMsAranA svarUpathI suparicita che, tirasaMga, nirbhaya tathA AzA vinAto che tathA jenuM mata vairAgya-bhAvanAthI bharyuM che te ja dhyAna karavAmAM sudaDha-sArI rIte sthira thAya che. 264. One who is well versed with the nature of the world, unattached, fearless and without any hopes and whose mind is full of disattachment, (detachment) only successfully meditates with well stabilised and firm mind. (285) escossoscossossesse cilazia dara

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265. purIsAyAro appA, joI varaNANadaMsaNa - samaggo / jo jhAyaMdi so joI, pAvaharo havadi hiMdo ||12|| jo yogI puruSAkAra tathA kevalajJAna va kevaladarzana se pUrNa AtmA kA dhyAna karatA hai, vaha karmabandhana ko naSTa karake nirdvandva ho jAtA hai / 265. je yogI puruSAkAra tathA kevaLajJAta ane kevaLadarzanathI pUrNa AtmAnuM dhyAta dhare che, te karmabaMdhano nAza karI tidvaMdgha thaI jAya che. 265. That sage who meditate, with manly posture and on enlightened perfect soul with perfect perception, destroys all bondage of karmas and becomes free from duality. 266. dehavivittaM pecchii, appANaM taha ya savvasaMjoge / dehovahi-vosaggaM, nissaMgo savvahA kui ||13|| dhyAna-yogI apanI AtmA ko zarIra tathA samasta bAhya saMyogoM se bhinna dekhatA hai / vaha deha tathA upadhi kA vyutsarga arthAt tyAga karake niHsaMga ho jAtA hai / 266. dhyAtamAM lIta yogI potAtA AtmAne zarIra tathA bAhya saMyogothI alaga anubhave che. te zarIra ane sAmagrIto tyAga karIne niHsaMga thaI jAya che. 266. A sage engrossed in meditation finds his soul distinct from outer state and body. He abandons that body and materials and becomes disassociated. GLORY OF DETACHMENT 147

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267. NAhaM homi paresiM, Na me pare saMti NANamahamekko / idi jo jhAyadi jhANe, so appANa havadi jhAdA ||14|| 267. e zramaNa ja AtmAto ArAdhaka che je dhyAtamAM ciMtata kare che ke "huM para'no tathI ke na to 'para' padArthatA bhAva bhArA che, hu to eka zuddha-buddha jJAnamaya yetana chu." vahI zramaNa AtmA kA dhyAtA hai jo dhyAna meM cintavana karatA hai ki "maiM na 'para' kA hU~, na 'para' padArtha yA bhAva mere haiM, maiM to eka zuddha - buddha jJAnamaya caitanya hU~ / " 267. Only that monk is the worshipper of the soul, who ponders, while meditating that neither I belong to others nor the feelings of the other matter is mine. I am a spiritual entity pure, enlightened and knowledgable. 278. hu 268. jhANaTTio ha joI, jaiNo saMveya NiyayaappANaM / to Na lahai taM suddhaM, bhaggavihINo jahA rayaNaM / / 15 / / 148 dhyAna meM sthita yogI yadi apanI AtmA kA saMvedana nahIM karatA to vaha zuddha AtmA ko prApta nahIM kara sakatA; jaise ki bhAgyahIna vyakti ratna prApta nahIM kara sakatA / dhyAna dharI rahela yogI je potAtA AtmAtI samajaNa (saMvedanA) meLavato nathI to te zuddha AtmAne prApta karI zakato nathI; jevI rIte bhAgyahIta vyakti ratna meLavI zakato nathI. 268. An ascetic practicing meditation, if he does not feel one with his own soul, then he does not attain pure self realisation. Just as a person devoid of good luck fails to acquire jewels. vItarAga vaibhava

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269. bhAvejja avatthatiyaM, piMDattha-payattha-rUvarahiyattaM / chaumattha-kevalittaM, siddhattaM ceva tassattho / / 16 // dhyAna karane vAlA sAdhaka piMDastha, padastha aura rUpAtItaina tInoM avasthAoM kI bhAvanA kare / piMDastha dhyAna kA viSaya hai - chadmasthatva - arthAt deha-vipazyanA / padasthadhyAna kA viSaya hai kevalitva arthAt kaivalya-svarUpa kA anuciMtana aura rUpAtItadhyAna kA viSaya hai siddhatva arthAt zuddha AtmA / 278. dhyAta karI rahela sAdhaka piMDastha, padastha ane rUpAtItaema traNeya avasthAnI bhAvanA kare. piMDastha dhyAnano viSaya che - chadmastha arthAt dehavipazyatA, padastha dhyAnano viSaya che kevalitva arthAt kaivalya svarUpanuM anuciMtana ane rUpAtIta dhyAnano viSaya che siddhatva arthAt zuddha AtmA. 269. An ascetic meditating ponders about all the three concepts VIZ physical, formal and formless state. The subject matter of physical meditation is body consciousness or 'Chhadmasthatva' subject matter of padastha meditation is omniscience, means pondering on the nature of omniscient and subject matter of formless meditation is 'Siddhatva' (state of siddha) or a purified soul. 270. avi jhAi se mahAvIre, AsaNatthe akukkue jhANaM / uDDamahe tiriyaM ca, pehamANe samAhimapaDiNNe // 17 // mahAvIra uka' Adi AsanoM meM sthita aura sthira hokara dhyAna karate the / ve U~ce-nIce aura tirache loka meM hone vAle padArthoM ko dhyeya banAte the / unakI dRSTi Atma-samAdhi para TikI huI thI / ve saMkalpa-mukta the / GLORY OF DETACHMENT N (149

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270. bhagavAna mahAvIra ukaDU vagere AsanamAM sthira thaIne dhyAna karatA hatA. teo UMcA-nIcA ane tiskRlokamAM thatA padArthone dhyeya tarIke svIkAratA hatA. emanI dRSTi Atma-samAdhi para sthira hatI. teo saMkalpathI mukta hatA. 270. Lord Mahavira with different meditation pos tures like 'Ookdoo' stature etc. stabilized himself in meditation. He was accepting, as a goal, matter that existed in upper, lower and middle (horizental) world/universe. His sight was steady on spiritual contemplation. He was free from volition or was desireless. 271. NAtItamaTuM Na ya AgamissaM, aTuM niyacchaMti tahAgayA u / vidhUtakappe eyANupassI, NijjhosaittA khavage mahesI // 18 // tathAgata atIta aura bhaviSya ke artha ko nahIM dekhate / kalpanAmukta maharSi vartamAna kA anupazyI ho, karma-zarIra kA zoSaNa kara use kSINa kara DAlatA hai / 271. tathAgata bhUta ane bhaviSyanA arthate jotA nathI. kalpatAmukta maharSi vartamAnatA anupasthI thaIne, karmazarIranuM zoSaNa karI eno nAza kare che. 271. An ascetic does not visualise meaning of past & future. A great sage, who is free from any imagination concentrates on present, absorbs karmic body and destroys it ultimately. 15)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c) vItarAga vaibhava)

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272. mA ciTThaha mA jaMpaha, mA cintaha kiM vi jeNa hoi thiro / appA appammi rao, iNameva paraM have jhANaM // 19 // he dhyAtA ! tU na to zarIra se koI ceSTA kara, na vANI se kucha bola aura na mana se kucha cintana kara, isa prakAra triyoga kA nirodha karane se tU sthira ho jAegA-terI AtmA Atmarata ho jAyegI / yahI parama dhyAna hai / 272. he dhyAnI ! tuM ta o zarIrathI koI ceSTA karaje, na to vANIthI kazuMka bolaje ane na to matathI kaMI vicAraje, A rIte triyogano virodha karavAthI te sthira thaI jaIza -arthAt tAro AtmA AtmAmAM lIna thaI jaze. A ja zreSTha dhyAta che. 272. Oh Meditator ! Don't make any attempt by body nor utter any word by speech or think anything mentally. In this way, by controlling the trio, you would become steady, meaning thereby your soul will be engrossed with the soul and that is the best form of meditation. 273. na kasAyasamutthehi ya, vahijjai mANasehiM dukkhehiM / IsA-visAya-sogA-iehiM jhANovagayacitto // 20 // jisakA citta isa prakAra ke dhyAna meM lIna hai, vaha AtmadhyAnI puruSa kaSAya se utpanna IrSyA, viSAda, zoka Adi mAnasika duHkhoM se bAdhita nahIM hotA / GLORY OF DETACHMENT 151

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273. jenuM mata dhyAnamAM, A rIte lIna thaI gayuM hoya che, tevo AtmadhyAtI puruSa kaSAyathI utpanna thatAra IrSyA, viSAda, zoka vagere mAnasika duHkhothI duHkhI thato nathI. 273. Spiritually meditated man, whose mind is engrossed in this way in meditation does not get aggrieved with mental agony like envy gloom and grief etc. 274. jaha cirasaMciyamiMdhaNa-manalo pavaNasahio duyaM dahai / taha kammedhaNamamiyaM, khaNeNa jhANAnalo Dahai // 21 // jaise cirasaMcita Idhana ko vAyu se uddIpta Aga tatkAla jalA DAlatI hai, vaise hI dhyAna rUpI agni aparimita karma-Idhana ko kSaNabhara meM bhasma kara DAlatI hai / 274. jevI rIte sUkA iMdhaNane (lAkaDAne) pavatathI phelAtI Aga tarata ja saLagAvI mUke che, tevI ja rIte dhyAnarUpI ati aparimita karma-IMdhatate kSaNamAtramAM bhasma karI de che. 274. Just as dry fuel (root) is swiftly inflamed by fire spread by wind so is meditational fire reduce, to ashes, within a moment, unlimited karmic particles used as fuel. (1para) vItarAga vaibhava)

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23. anuprekSA sUtra 275. jhANovarame'vi muNI, NiccamaNiccAi bhAvaNAparamo / hoi subhAviyacitto dhammajjhANeNa jo puvvi // 1 // , mokSArthI sarvaprathama dharma - dhyAna dvArA apane citta ko subhAvita kare / bAda meM dharma - dhyAna se uparata hone para bhI sadA anityaazaraNa Adi bhAvanAoM ke cintavana meM lIna rahe / 23. anuprekSA sUtra 275. mumukSu pahelAM to dharma-dhyAtathI potAnA cittane vizuddha kare. pachI dharmadhyAnathI para thaI jAya topaNa haMmezA atityaazaraNa vagere bhAvatAotA ciMtatamAM lIta rahe. 23. ANUPREKSHA SOOTRA 275. Liberation seeker frist purifies his mind through spiritual meditation. Then he is beyond spiritual meditation. Even then he will be engrossed in conception of uncertain, (Anitya) or perishable, conception of refugeless (Asharan) etc. 276. addhavamasaraName gatta- mannattasaMsAralo yamasuittaM / AsavasaMvaraNijjara, dhammaM bohiM ca ciMtijja // 2 // anitya, azaraNa, ekatva, anyatva, saMsAra, loka, azuci, Astrava, saMvara, nirjarA, dharma aura bodhi -- ina bAraha bhAvanAoM kA cintavana karanA cAhie / GLORY OF DETACHMENT 1943

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271. manitya, aza, me'tpa, anyatya, saMsAra, tos, zuthi, Asava, saMvara, nirjara, dharma ane bodhi - A bAra bhAvatAnuM ciMtana karavuM joIe. 276. 'Anitya', 'Asharan', 'Ekatva' 'Anyatva,' 'Sansar' 'Lok' 'Ashuchi' Ashrav (Influx) 'Samvar' (intercept) 'Nirjara' (Sheding) 'Dharma' and 'Bodhi' - These twelve conceptions are to be thought of, deeply. (chintan). 277. janma maraNeNa samaM, saMpajjai jovvaNaM jarAsahiyaM / lacchI viNAsa-sahiyA, iya savvaM bhaMgura-muNaha // 3 // janma maraNa ke sAtha jur3A huA hai aura yauvana vRddhAvasthA ke sAtha / lakSmI caMcalA hai / isa prakAra saMsAra meM saba-kucha kSaNa-bhaMgura hai-anitya hai / 277. janma maraNa sAthe joDAyeluM che ane yauvata vRddhAvasthA sAthe. lakSmI caMcaLa che. A rIte saMsAramAM badhuM kSaNabhaMgura che - manitya che. 277. Birth is linked with death whereas youth is linked with old age. Wealth is unstable, thus every thing in this world is momentary - uncertain. 278. vittaM pasavo ya NAio, taM bAle saraNaM ti maNNai / ee mama tesiM vA ahaM, No tANaM saraNaM Na vijjaI // 4 // ajJAnI jIva dhana, pazu tathA jJAtivarga ko apanA rakSaka yA zaraNa mAnatA hai ki 'ye mere haiM aura maiM inakA hU~ / ' kintu vAstava meM ye saba na to rakSaka haiM aura na zaraNa / (154OOOOOOOOOOOOOOOOOce vItarA vaibhava)

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278. ajJAtI dhana, pazu tathA jJAtijatote potAnA rakSaka ane zaraNa mAne che ane kahe che 'te mArA che huM emato chuM.' paraMtu vAstavika rIte A badhA ta to rakSaka che, ta to zaraNa. 278. An ignorant (person) believes wealth, animals and community persons as his protector and shelter and says that 'They are mine' and 'I am theirs' but in fact, all these are neither his protector nor shelterlike. 279. rayaNattaya-saMjutto, jIvo hi havei uttamaM titthaM / saMsAraM tarai jado, rayaNattaya - divva NAvA // 5 // vAstava meM ratnatraya se sampanna jIva hI uttama tIrtha (taTa) hai, kyoMki vaha ratnatraya rUpI divya naukA dvArA saMsAra- sAgara se pAra karatA hai / 279. hakIkate ratnatrayathI samRddha jIva ja uttama tIrtha che, kAraNa ke te ratnatrayarUpI divya taukAthI saMsArasAgara tarI jAya che. 279. In fact, rich with 'Ratnatraya' (Trijewels) is the best pilgrimage. (Monk-Nun, house holder & house holderess) according to Jain phiosophy. Because he swims across ocean of the world with divine boat, of 'Ratnatraya' (Trijewels) 280. patteyaM patteyaM niyagaM, kammaphalamaNuhavaMtANaM / ko kassa jae sayaNo ? ko kassa va parajaNo bhaNio ? || 6 | pratyeka jIva apane-apane karmaphala ko akelA hI bhogatA hai / aisI sthiti meM kauna kisIkA svajana hai aura kauna kisIkA parajana ? GLORY OF DETACHMENT 15

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280. dareka jIva potAnA karmaphaLane ekalo ja bhogave che. A sthitimAM koNa konuM svajata che ane koNa konuM 524ta ? 280. Each living being itself faces the consequences, (fruits) of its own deeds alone. Under this situation, who is closely related to whom ? and who is alien to whom ? 281. ego me sAsao appA, nANadaMsaNasaMjuo / sesA me bAhirA bhAvA, savve saMjogalakkhaNA // 7 // jJAna aura darzana se saMyukta merI eka AtmA hI zAzvata hai / zeSa saba bAhya bhAva haiM, saMyoga-sambandha mAtra haiM / 281. DrAta ane darzanayukta mAro eka AtmA ja zAzvata che. bAkI badhA bAhyabhAva che, saMyoga-saMbaMdha mAtra che. 281. My soul, which is comprised of knowledge and perception is the only eternal entity. Rest of all is external concepts, merely related by circumstances. 282. aNusoai annajaNaM, annabhavaMtaragayaM tu bAlajaNo / navi soyai appANaM, kilissamANaM bhavasamudde // 8 // ajJAnI manuSya anya bhavoM meM gaye hue dUsare logoM ke lie to zoka karatA hai, kintu bhava-sAgara meM kaSTa bhogane vAlI apanI AtmA kI cintA nahIM karatA / (ALS SSSSSSSSSSSSSSSSSSS GRAI ra)

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282, ajJAnI manuSya, maraNa pAmela bIjA loko mATe zoka kare che, paraMtu bhava-sAgaramAM kaSTa bhogavatAra potAnA AtmAnI ciMtA karato nathI. 282. Ignorant person is aggrieved for other people who have expired but is not worried about his own soul which is undergoing pains in this vast ocean of life death. 283. jo jANiUNa dehaM, jIvasarUvAdu taccado bhinnaM / appANaM pi ya sevadi, kajjakaraM tassa aNNattaM // 9 // jo zarIra ko jIva ke svarUpa se tattvataH bhinna jAnakara AtmA kA anucintana karatA hai, usakI anyatva bhAvanA kAryakArI hai| 283. je zarIrane jIvasvarUpathI tattvataH alaga jANIne AtmA vize viyAre che, menI ganyApa mAnA gAvArya che. 283. One who knows a body to be the distinct element from live substance and ponders upon the soul, his 'ANYATVA' conception is appreciable/welcome. 284. maMsaTThiyasaMghAe, muttapurIsabharie navacchidde / asuI parissavaMte, suhaM sarIrammi kiM atthi ? // 10 // mAMsa aura haDDI ke mela se nirmita, mUla-mUtra se bhare, nau chidroM ke dvArA azuci padArtha ko bahAne vAle zarIra meM kyA sukha ho sakatA hai ? GLORY OF DETACHMENT K(1pa0 .

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284. mAMsa ane hADakAnA milanathI bahela, maLa-mUtrathI kharaDAyela, tava dvArothI apavitra padArthone vahevaDAvatAra zarIramAM zuM sukha hoI zake che ? 284. Made out of flesh & bones combined together, spoiled with dirty substances like excrement, urine etc. unholy with flow of nine dirt substances through the doors/ holes, what sort of comfort can be felt from such a body ? 28. ve moya-mAvA, no rivange, 3vasame nILo | heyaM ti mannamANo, Asava aNuvehaNaM tassa ||11|| moha ke udaya se utpanna hone vAle ina saba bhAvoM ko tyAgane yogya jAnakara upazama (sAmya) bhAva meM lIna vyakti inakA tyAga kara detA hai / yaha usakI Astrava - anuprekSA hai / 285. mohatA udayathI utpanna thatAra evA badhA bhAvone tyajavA jevA samajIne upazama bhAvamAM lIta thayela vyakti eno tyAga kare che. A etI Asrava anuprekSA che. 158 - 285. A person engrossed with pacified feelings (upsham bhava) considers all other feelings arisen out of fascinations worth discarding and abandons them accordingly. This is his 'Ashrava Anupreksha', vItarAga vaibhava

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286. maNavayaNakAyagutti-diyassa samidIsu appamattassa / AsavadAraNirohe, NavakammarayAsavo Na have / / 12 / / manogupti, vacanagupti, kAyagupti ke dvArA indriyoM ko vaza meM karane vAlA tathA samitiyoM ke pAlana meM apramatta sAdhaka ke AsravadvAroM kA nirodha ho jAne para navIna karma-raja kA Asrava nahIM hotA hai / yaha saMvara-anuprekSA hai / 281. mataguti, vacanaguti ane kAyamutithI indriyone vaza karatAra tathA samitionA pAlatamAM apramAdI sAdhakatAM AtravadvArono virodha thaI javAthI tavI karma-rajano Arava thato hoto nathI. A saMvara-atRprekSA che. 286. Controlling the senses through concealment of mind Speech & Body as also free from laziness in observance of five 'Samities' (necessary actions with utmost care and without negligence) by contracepting influx doors for new karmic particles, donot enter the soul and that is 'Samvar Anupreksha.' 287. baMdhappadesa-ggalaNaM NijjaraNaM idi jiNe hi paNattaM / jeNa have saMvaraNaM teNa du NijjaraNa midi jANa // 13 // ba~dhe hae karma-pradezoM ke kSaraNa ko nirjarA kahA jAtA hai| jina kAraNoM se saMvara hotA hai, unhIM kAraNoM se nirjarA hotI hai| GLORY OF DETACHMENT PSSSSSSSSSSSC que) GLORY OF DETACHMENT R(159

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287. bAMdhelA karma-pradezonuM jharI javuM tene nirjarA kahe che. je kAraNathI saMvara thAya che e ja kAraNathI nirjarA paNa thAya che. 287. Shedding of past karmic particles bondages (from soul portions) is called 'Nirjara'. They are the same cause which is instrumental in 'Samvar', equally for Nirjara as well. 288. jarAmaraNavegeNaM, vujjhamANANa pANiNaM / dhammo dIvo paiTTA ya, gaI saraNamuttamaM // 14 // jarA aura maraNa ke teja pravAha meM bahate-DUbate hue prANiyoM ke lie dharma hI dvIpa hai, pratiSThA hai, gati hai tathA uttama zaraNa hai| 288. jarA ane maraNatA jhaDapI pravAhamAM vahetAM-DUbatAM prANIo mATe dharma ja dvIpa che, pratiSThA che, gati che tathA uttama shr| che. 288. For living beings sinking flowing in fast stream of oldage & death, religion is (like) an island, as also best of shelter, prestige and life mode. 289. mANussaM viggahaM larbu, suI dhammassa dullahA / jaM soccA pavijjati tavaM khaMtimahiMsayaM // 15 // manuSya-zarIra prApta hone para bhI aise dharma kA zravaNa to durlabha hI hai, jise sunakara tapa, kSamA aura ahiMsA ko prApta kiyA jaae| ASO POSSSSSSSSSSSSSSSSS 11 Wory)

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289. manuSya-deha maLyo hovA chatAM evA dharmanuM zravaNa to durlabha che, je sAMbhaLIne tapa, kSamA ane ahiMsA prApta thaI jAya. 289. Despite getting human body, hearing of sermons relating to spirituality is hard to obtain ('Durlabh') by hearing which, qualities of austerity forgiveness and non violence are attained. 290. Ahacca savaNaM ladadhaM, saddhA paramadallahA / soccA neAuyaM maggaM, bahave paribhassai // 16 // kadAcit dharma kA zravaNa ho bhI jAye, to usa para zraddhA honA parama durlabha hai / kyoMki bahuta-se loga nyAyasaMgata mokSamArga kA zravaNa karake bhI usase vicalita ho jAte haiN| 290. kadAca dharmatuM zravaNa paNa thAya, to enA para zraddhA thavI khUba durlabha che. kAraNa ke ghaNA loko nyAyayukta mokSamArganuM zravaNa karIne paNa e mArgathI vicalita thaI jAya che. 290. Even if spirituality is sermoned & heard, it is all the more difficult to have faith in it. It is a rare thing, since many people despite hearing salvation-liberation path found to be inoving away from it. 291. suiM ca laddhaM saddhaM ca, vIriyaM puNa dullahaM / bahave royamANA vi, no eNaM paDivajjae // 17 // dharma-zravaNa tathA zraddhA ho jAne para bhI puruSArtha honA aura durlabha hai / bahuta-se loga saMyama meM abhiruci rakhate hue bhI use samyak-rUpeNa svIkAra nahIM kara pAte / GLORY OF DETACHMENT DOOOOOOOOOOOOTAF1)

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291. dharma-zravaNa tathA zraddhA thayA pachI puruSArtha thavo durlabha che. ghaNA loko saMyamamAM ruci rAkhatA hovA chatAM eto samyakrarUpe svIkAra karI zakatA nathI.. 291. After hearing the religious sermons and having faith in it, action/activities in that direction is rare and difficult. Many persons, despite having/keeping taste for spirituality/ restrained life, fail to accept them properly. 292. bhAvaNAjoga-suddhappA, jale NAvA va AhiyA / nAvA va tIra-saMpaNNA, savvadukkhA tiuTTai // 18 // bhAvanA-yoga se zuddha AtmA ko jala meM naukA ke samAna kahA gayA hai / jaise anukUla pavana kA sahArA pAkara naukA kinAre pahu~ca jAtI hai, vaise hI zuddha AtmA saMsAra ke pAra pahu~catI hai, jahA~ usake samasta duHkhoM kA anta ho jAtA hai / 292. bhAvatA-yogathI zuddha thayela AtmAne pANImAM taratI taukA samAta kahela che. jevI rIte anukULa pavanatI sahAyathI naukA kinAre pahoMcI jAya che, tevI ja rIte zuddha AtmA saMsArato pAra pAmI jAya che ane enAM badhAM duHkhono aMta Ave che. 292. A soul purified with conceptual union, is compared with a boat sailing in water. Just as with the help of favourable wind, a boat reaches the shore/coast, in the same manner/way, a purified soul cross the world and all its miseries end. ( 12 5 vItarAga vaibhava)

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24. lezyA sUtra 293. jogapauttI lessA, kasAyaudayAnuraMjiyA hoI // 1 // kaSAya ke udaya se anuraMjita mana-vacana-kAyA kI yogapravRtti ko lezyA kahate haiM / 24. lezyA sUtra 293. kaSAyatA udayathI aturaMjita mata-vacata-kAyAtI yoga-pravRttine lezyA kahe che. 24. LESHYA SOOTRA 293. Combined activities of mind, speech & deeds influenced by ripening of 'Kashaya' (Anger pride deceipt & greed ) is called leshya. 294. kiNhA NIlA kAU teU pammA ya sukkalessA ya / lessANa NiddesA chacceva havaMti niyameNa // 2 // lezyAe~ chaha prakAra kI haiM- kRSNalezyA, nIlalezyA, kApotalezyA, tejolezyA (pItalezyA), padmalezyA aura zuklalezyA / 284. lezyAnA cha prakAra che - kRSNalezyA, nIlalezyA, DApotalezyA, tejolezyA, padmalezyA ane zuklalezyA. 294. 'Leshyas' are of six types, VIZ 'Krishna Leshya', 'Neel Leshya,' 'Kapot Leshya", "Tejoleshya', 'Padma Leshya' and 'Shukla Leshya. ' GLORY OF DETACHMENT 993

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295. kiNhA nIlA kAU, tiNNi vi eyAo ahmmlesaao| eyAhi tihi vi jIvo, duggaiM uvavajjaI bahuso / / 3 / / kRSNa, nIla aura kapota ye tInoM adharma yA azubha lezyAe~ haiM / inake kAraNa jIva vividha durgatiyoM meM utpanna hotA hai| 295. kRSNa, tIla ane kApota e traNa adharma ke azubha lezyAo che. ene kAraNe ja jIva vividha durgatimAM janme che. 295. First three i.e. Krishna, Neel & Kapot are inauspicious or irreligious leshyas because of which a soul takes birth in various low/ inferior state of life. 296. teU pamhA sukkA tiNNi vi eyAo dhammalesAo / eyAhi tihi vi jIvo, suggaiM uvavajjaI bahuso // 4 // pIta (teja), padma aura zukla ye tInoM dharma yA zubha lezyAe~ haiM / inake kAraNa jIva vividha sugatiyoM meM utpanna hotA hai| 29. pIta (teja), padma ane zukla e traNa dharma ke zubha lezyA che. ene kAraNe ja jIva judI judI zubhagatimAM janma le che. 296. Peet (Glorious) Padma and Shukla are consid ered to be religious (spiritual) and auspicious leshyas. Because of which a living being takes birth in various auspicious state of lives. (A OOOOOOOOOOOOOOOOOOO vArA yamapa)

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297-8. pahiyA je cha ppurisA, paribhaTThAraNNamajjhadesamhi / phalabhariyarukkhamegaM, pekkhittA te viciMtaMti // 5 // NimmUlakhaMdhasAhu-vasAhaM chittuM ciNittu paDidAiM / khAuM phalAiM idi, jaM maNeNa vayaNaM have kammaM / / 6 / / chaha pathika the / jaMgala ke bIca jAne para ve bhaTaka gaye / phaloM se lade vRkSa ko dekhakara ve vicAra karane lage / eka ne socA ki per3a ko jar3a-mUla se kATakara isake phala khAye jAyeM / dUsare ne socA ki kevala skandha hI kATA jAye / tIsare ne vicAra kiyA ki zAkhA hI tor3anA ThIka rahegA / cauthA socane lagA ki upazAkhA (choTI DAla) hI toDa lI jAye / pA~cavA~ cAhatA thA ki phala hI tor3e jAyeM / chaThe ne socA ki vRkSa se Tapakakara nIce gire hue pake phala hI cunakara kyoM na khAye jAyeM / na chahoM pathikoM ke vicAra, vANI tathA karma kramazaH chahoM lezyAoM ke udAharaNa haiM / 297-8. cha musAphara (puruSa) vatamAMthI pasAra thatAM bhUlA paDe che ane phaLothI lacI paDelA vRkSanI pAse jAya che. tenAM phaLone joIne bole che. pahelo puruSa kahe che - vRkSane jaDamULathI kApIne enAM phaLa khAIe. bIjo puruSa kahe che - AkhA vRkSane kApavAnI jarUra nathI, moTI gALIne ja kApo. trIjo puruSa kahe che - tAtI DALI ja kApI lo. cotho puruSa kahe che - phaLanA jhUmakhAte ja toDI lo. pAMcamo puruSa kahe che - gucchAmAMthI phaLane ja toDI lo ane chaThTho puruSa kahe che - pavanathI nIce kharelAM phaLone vINIne khAI laIe, toDavAnI jarUra nathI. A rIte cha puruSatA vicAra, vANI ane karma, atukrame cha lezyAnAM udAharaNo che. GLORY OF DETACHMENT SCOOOOOOOOOOCIAsy)

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297-8. Six male travellers lost the way/direction, while passing through a forest, and reach near a tree bowing with plenty of fruits (rose appples). On seeing this tree, first male says let us eat the fruits by axing/cutting the tree from its root. Second man says there in no need to axe the entire tree, cut big branch only. Third person says cut the small branch. Fourth man says cut only a cluster of fruits. fifth one says pick only, fruits from cluster whereas sixth man says let us eat the fruits fallen on the ground due to blowing of wind. (Breeze ). In this way, thought, speech and action of all these six men are the live example of leshyas in respective order. 299. caMDo Na muMcai veraM, bhaMDaNasIlo ya dharamadayarahio / duTTho Na ya edi vasaM, lakkhaNameyaM tu kiNhassa ||7|| svabhAva kI pracaNDatA, baira kI majabUta gA~Tha, jhagaDAlU vRtti, dharma aura dayA se zUnyatA, duSTatA, samajhAne para bhI nahIM mAnanA ye kRSNalezyA ke lakSaNa haiM / - 288. svabhAvanI ugratA, peranI manjUta gAMDa, 166 ghaDANu vRtti, dharma ane dayAto abhAva, duSTatA, samajAvavA chatAM asvIkAra A kRSNalezyAnAM lakSaNo che. - ; - 299. Aggresive nature, strong / hard knot of enmity, (Revenge, hostility) fighting attitude, lack of compassion and spirituality, wickedness, non acceptance despite persuation (rigid stand) are the symptoms of krishna leshya. vItarAga vaibhava

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300. maMdo buddhivihINo, NiviNANI ya visayalolo ya / lakkhaNameyaM bhaNiyaM, samAsado NIlale ssassa / / 8 / / mandatA, buddhihInatA, ajJAna aura viSayalolupatA-ye saMkSepa meM nIlalezyA ke lakSaNa haiM / 300. maha, buddhihInatA, mAna mane vissylolupj-|| saMkSepamAM tIlalezyAnAM lakSaNo che. 300. Slowness, lack of intelligence, Ignorance, and lust for sensual pleasures are the symptoms of Neel Leshya. 301. rUsai jiMdai anne, dUsai bahuso ya soyabhayabahulo / Na gaNai kajjAkajjaM, lakkhaNameyaM tu kAussa // 9 // jaldI ruSTa ho jAnA, dUsaroM kI nindA karanA, doSa lagAnA, ati zokAkula honA, atyanta bhayabhIta honA-ye kApotalezyA ke lakSaNa haiN| 301. ral risA rg, loncl Gin stuii, hoSita rAvo, atizaya zokAkuLa thavuM, atizaya DarI javuM-A kApotalezyAnAM lakSaNo che. 301. Fast/quick irritation - offensiveness, speaking ill of others, (criticising others) establish faulty/guilty, plunging in extreme grief, highly scared/frightened, all these are the symptions of Kaapot Leshya. GLORY OF DETACHMENT SCOOOOOOOOOSE )

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302. jANai kajjAkajja, seyamaseyaM va savvasamapAsI / dayadANarado ya midU, lakkhaNameyaM tu teussa // 10 // kArya-akArya kA jJAna, zreya-azreya kA viveka, sabake prati samabhAva, dayA-dAna meM pravRtti-ye tejolezyA ke lakSaNa haiM / 302. sArA-narasAnuM jJAna, zreya-azreyato viveka, badhA pratye samabhAva, dayA-dAlatI pravRtti-A tejolezyAnAM lakSaNo che. 302. Sense of proportion as to what is good and what is bad, distinction between good & bad, equanimity towards one & all, activities of mercy & charity, are the symptoms of Tejo-Leshya. 303. cAgI bhaddo cokkho, ajjavakammo ya khamadi bahugaM pi / sAhugurupUjaNarado, lakkhaNameyaM tu pammassa // 11 // tyAgazIlatA, pariNAmoM meM bhadratA, vyavahAra meM prAmANikatA, kArya meM RjutA, aparAdhiyoM ke prati kSamAzIlatA, sAdhugurujanoM kI pUjA-sevA meM tatparatA-ye padmalezyA ke lakSaNa haiM / 303. tyAga, madra pariyAma, vyavahAramA prAmAeisal, jAmamAM komaLatA, aparAdhI tarapha kSamA, sAdhu-gurujanonI pUjA-sevAmAM tatparatA - A paddamalezyAnAM lakSaNo che. 303. Renunciation, prosperous reflection, honesty in dealings, softness in work, forgiveness towards offender ("Let go" feeling) rediness for service-worship towards monks-saints ascetics etc. all these are symptoms of Padma Leshya. CASO SSSSSSSSSSSSSSSSSSC vIc yena)

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304. Na ya kuNai pakkhavAyaM, Na vi ya NidANaM samo ya savvesiM / Natthi ya rAgaddosA, Neho vi ya sukkalessassa // 12 // pakSapAta na karanA, bhogoM kA nidAna na karanA, sabameM samadarzI rahanA, rAga, dveSa tathA sneha se dUra rahanA-zuklalezyA ke lakSaNa haiM / 304. pakSapAta na karavo, bhoganuM nidAna na karavuM, badhA sAthe samadarzI rahevuM, rAga, dveSa tathA snehathI paNa dUra rahevuM- A zuklalezyAnAM lakSaNo che. 304. Avoidance of/desisting from partiality, Not to aspire for consumable things, To be equanimous towards all, so to refrain from attachment, aversion and affection too. These are the symptoms of Shukla Leshya. 305. lessAsodhI ajjhavasANa-visodhIe hoi jIvassa / ajjhavasANavisodhi, maMdakasAyassa NAyavvA / / 13 / / AtmapariNAmoM meM vizuddhi Ane se lezyA kI vizuddhi hotI hai aura kaSAyoM kI mandatA se pariNAma vizuddha hote haiM / 305. AtmapariNAma vizuddha thavAthI leyAtI vizuddhi thAya che ane kaSAyo maMda paDavAthI pariNAma vizuddha thAya che. 305. Reflection of spirituality, having been made pure, leshyas are also getting clean. Reflections get purfication, on Pacification. GLORY OF DETACHMENT (19)

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25. guNasthAnaka sUtra 306. jehiM du lakkhijjaMte, udayAdisu saMbhavehiM bhAvehiM / jIvA te guNasaNNA, NaddiTTA savvadarisIhiM // 1 // mohanIya Adi karmoM ke udaya (upazama, kSaya, kSayopazama) Adi se hone vAle jina pariNAmoM se yukta jIva pahacAne jAte haiM, unako sarvadarzI jinendradeva ne 'gaNa' yA 'gaNasthAna' kI saMjJA dI hai / arthAt samayaktva Adi kI apekSA jIvoM kI avasthAe~-zreNiyA~-bhUmikAe~ guNasthAna kahalAtI haiM / (25. gurAsthAna; sUtra ) 309. mohanIya vagere 5onA Bdhya (6zama, kSaya, kSayopazama) vagerethI thatAra je pariNAmothI jIvate oLakhI zakAya che ene sarvadaza jiladave "guNa' ke "guNasthAna' nAma ApyuM che. arthAt sakhyattva AditI apekSAe jIvonI avasthAozreNIo-bhUmikAone guNasthAna kahe che. ( 25. GUNASTHANAK SOOTRA) 306. On ripening (maturity) of 'Mohaniya' karma (pacification, elimination - (destraction) and partial destruction cum partial pacification etc. Wherever reflections are aroused there from, a soul can be identified to such situation. Lord Jina Who, with perfect (total) Perception - Vision have given nomenclature of 'Guna' (merits) and 'Gunasthana' (state of merits) meaning thereby from the point of view of perception etc. The stages, position, status, reflection at which different souls rest is known as Gunasthanak (position on merit). 70 OOOOOOOOOOOOOOOOOOO vItarAga yamapa)

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307-8. miccho sAsaNa misso, aviradasamo ya devavirado ya / virado pamatta iyaro, apuvva aNiyaTTi suhumo ya // 2 // uvasaMta khINamoho, sajogikevalijiNo ajogI ya / codasa guNaTThANANi ya, kameNa siddhA ya NAyavvA ||3|| mithyAtva, sAsAdana, mizra, avirata samyagdRSTi, dezavirata, pramattavirata, apramattavirata, apUrvakaraNa, anivRttikaraNa, sUkSmasAmparAya, upazAntamoha, kSINamoha, sayogikevalIjina, ayogikevalIjina--ye kramaza: caudaha guNasthAna haiN| siddhajIva guNasthAnAtIta hote haiM / 309-8. mithyAtva, sAsvAhana, mizra, avirati samyahaSTi, hezavirati, pramattasaMyata, apramattasaMyata, nivRttinAhara, anivRttinAhara, sUkSmasaMparAya, upazAMta moha, kSIrAmoha, sayogI DevajI, ayogI kevaLI--ema cauda guNasthAta che. siddha jIva guNasthAtAtIta hoya che. 307-8. (False Belief), Mithyatva, Saswadana, Mishra (Mixed ), Avirat Samyakdrashti, Deshvirati Sarvavirati, Pramata sanyat, Apraamata Sanyat, Nivruti Baadar, Anivraati Baadar, Sukshma Samparaya, Upashanta Moha, Ksheen Moha Sayogi kevali and Ayogi kevali these are fourteen Gunasthanakas (Resting places of/on merits). However Liberated souls are devoid of (aboved Gunasthanakas) - - 309. taM micchattaM jamasaddahaNaM, taccANa hodi atthANaM / saMsaidamabhiggahiyaM, aNabhiggahiyaM tu taM tivihaM // 4 // tattvArtha ke prati zraddhA kA abhAva mithyAtva hai / yaha tIna prakAra hai-- saMzayita, abhigRhIta (satya para azraddhA) aura anabhigRhIta (janmajAta azraddhA) / GLORY OF DETACHMENT 11

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309. tattvArtha pratye zraddhAno abhAva hovo te mithyAtva che. tenA traNa prakAra che - saMzaya, satya mATe azraddhA ane janmajAta azraddhA. Ane mithyAtva guNasthAta kahe che. 309. Lack of faith towards essence/substance and meaning thereof is said to be 'Mithyatva' It is of three types. doubts, lack of faith on truth/real and hereditary absence of faith. This is called 'Mithyatva Gunasthana.' 310. sammattarayaNapavyaya-siharAdo micchabhAvasamabhimuho / NAsiyasammatto so, sAsaNaNAmo muNeyavvo // 5 // samyaktva-ratnarUpI parvata ke zikhara se girakara jo jIva mithyAtvabhAva kI ora abhimukha ho gayA hai, parantu samyaktva ke naSTa ho jAne para bhI jisane abhI sAkSAt-rUpeNa mithyAtvabhAva meM praveza nahIM kiyA hai, usa madhyavartI avasthA ko sAsAdana nAmaka guNasthAna kahate haiM / 310. samyaktva ratarUpI parvatanA zikharathI paDIte je jIva mithyAtva bhAva tarapha abhimukha thaI gayo che, paNa samyaktvato nAza thayA chatAM paNa jeNe hajI sAkSAtarUpe mithyAtvamAM praveza karyo tathI, e madhyavartI avasthAne sAsvAda guNasthAta kahe che. 310. Falling from the summit of mountain of right perception, a soul who is fast proceeding/heading towards 'Mithyatva' feeling and stay facing it, but still, despite elimination of Right perception (Samyakatva) who has still not yet entered mithyatva in exact form, such intermediary position is known as Saswadan Gunasthan. (102 kirSi vItarAga vaibhava)

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311. dahiguDamiva va missaM, pihubhAvaM Neva kAridaM sakkaM / evaM missayabhAvo, sammAmiccho tti NAyavvo / / 6 / / dahI aura gur3a ke mela se svAda taraha kI samyaktva aura mithyAtva kA mizrita bhAva yA pariNAma-jise alaga nahIM kiyA jA sakatA, samyamithyAtva yA mizra guNasthAna kahalAtA hai / 311. dahIM ane goLatA milanathI je svAda maLe che, tevI ja rIte samyaktva ane mithyAtva mizrita bhAva ke pariNAma-jene ekamekathI alaga karI zakatA nathI, tete samyakramithyAtva athavA mizra guNasthAna kahe che. 311. A taste that is felt with the intermirxture of curd & molices is experienced when perception (real) and False are intermixed. It is a combined reflection of both, which cannot be seperated from each other. This is called Samyak mithyatva or mishra (mixed-combined) Gunasthana (place of merit). 312. No iMdiesu virado, No jIve thAvare tase cAvi / jo saddahai, jiNattuM, sammAiTThI avirado so // 7 // jo na to indriya-viSayoM se virata hai aura na trasa-sthAvara jIvoM kI hiMsA se virata hai, lekina jinendra-prarUpita tattvArtha kA zraddhAna karatA hai, vaha vyakti avirata samyagdRSTi guNasthAnavartI kahalAtA hai| 312. je na to indriya-viSayothI virakta che ane na to traNa sthAvara jIvonI hiMsAthI virakta che, paraMtu jitendra prarUpita tattvArthamAM zraddhA dharAve che, e vyakti avirati samyagdaSTi guNasthAtavALI kahevAya che. (GLORY OF DETACHMENT DOOOOOOOOOOOO 173)

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312. One, who is not detached from sensual objects (subjects pleasure), not away from violence committed in respect of mobile & immobile living beings but having faith in the substance propagated by Lord Jinendra such person are said to be the holder of 'Samyak Drishti Gunasthan' (fourth one of the series) - 313. jo tasavahAuvirado, No virao ettha - thAvaravahAo / paDisamayaM so jIvo, virayAvirao jiNekkamaI ||8|| jo trasa (dvindriyAdi) jIvoM kI hiMsA se to virata ho gayA hai, parantu ekendriya sthAvara jIvoM (vanaspati Adi) kI hiMsA se virata nahIM huA hai tathA jinezvara bhagavAn meM ekaniSTha zraddhA rakhatA hai, vaha zrAvaka dezavirata guNasthAnavartI kahalAtA hai| 313. je trasa jIvotI hiMsAthI virata thaI gayela che, paraMtu ekendriya sthAvara jIvotI hiMsAthI virata thayela nathI temaja jijJezvara bhagavAnamAM zraddhA rAkhe che, te zrAvaka dezavirati guNasthAtakavALA hevAya che. 174 313. Those who have renounced the violence of at least mobile beings but still not been away from violence in respect of immobile living beings and who are having faith in sermons of Lord Jineshwar are house holders holding 'Desh virati Gunashanak'. (Staying place for house holders observing related 12 vows). vItarAga vaibhava

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314. vattAvattapamAe, jo vasai pamattasaMjao hoi / sayalaguNasIlakalio, mahavvaI cittalAyaraNo // 9 // jisane mahAvrata dhAraNa kara liye haiM, sakala zIla-guNa se samanvita ho gayA hai, phira bhI abhI jisameM vyakta-avyaktarUpa meM pramAda zeSa hai, vaha pramattasaMyata guNasthAnavartI kahalAtA hai / isakA vratAcaraNa kiMcit sadoSa hotA hai / 314. jeNe mahAvrata dhAraNa karI lIdhAM che, sakaLa zIla-guNathI samRddha thaI gayA che, topaNa hajI enAmAM vyakta ke avyaktarUpe pramAda rahI gayela che, te pramasaMvata guNasthAtavALA kahevAya che. tenAM vratonuM AcaraNa kyAreka sadoSa hoya che. 314. Those (holy souls) who have renounced worldly pleasures, relations and accepted five great vows and are adorned with all virtues (like cellibacy and other qualities elevating character and become wealthy of virtues, even then they have still some hidden (unexpressed) shortcomings relating to negligence, are called 'Pramata Sanyat' gunasthan holders. Their observation of vows, sometimes carries some minor faults (lapses.) 315. NaTThAsesapamAo, vayaguNasIlolimaMDio gANI / aNuvasamao akhavao, jhANaNilINo hu appamatto so // 10 // jisakA vyakta-avyakta sampUrNa pramAda niHzeSa ho gayA hai, jo jJAnI hone ke sAtha-sAtha vrata, guNa aura zIla kI mAlA se suzobhita haiM, phira bhI jo na to mohanIya karma kA upazama karatA hai aura na kSaya karatA hai kevala AtmadhyAna meM lIna rahatA hai, vaha jJAnI apramattasaMyata guNasthAnavartI kahalAtA hai| GLORY OF DETACHMENT S 9 64 GLORY OF DETACHMENT (15

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315. jenAmAM vyakta-avyaktarUpe saMpUrNa pramAda cAlyo gayo che, je jJAtI hovAnI sAthe sAthe vrata, guNa-zIlathI zobhita che. paraMtu topaNa je na to mohanIya karmano upazama ke kSaya kare che, mAtra AtmadhyAnamAM lIna rahe che, te jJAnI apramattasaMyata guNasthAtavALA kahevAya che. 315. Those whose (negligence laziness etc.) 'Pramad' whether expressed - visible or invisible is totally destroyed and those, apart from being knowledgable, are shining with the quality of virtues and cellibacy (character). But, despite all the above qualities, they are not eliminating or pacifying mohaniya karma. They just remain engrossed in self meditation and continue to remain for some time. Those enlightened (partially) souls are said to be in 'Apramata Sanyat Gunasthanak' (free from laziness & negligence.) 316. eyammi guNaTThANe, visarisasamayaTThiehiM jIvehiM / puvvamapattA jamhA, hoti apuvvA hu pariNAmA // 11 // isa AThaveM guNasthAna meM visadRza (vibhinna) samayoM meM sthita jIva aise-aise apUrva pariNAmoM (bhAvoM) ko dhAraNa karate haiM, jo pahale kabhI bhI nahIM ho pAye the / isIlie isakA nAma apUrvakaraNa guNasthAna hai| 310. A AThamA guNasthAnamAM vibhinna samaye rahela jIva, evA evA apUrva bhAvone dhAraNa kare che, je pahelAM kyAreya ta thaI zakyA hoya. tethI enuM nAma apUrvakaraNa guNasthAna che. 205 SUBOTSSEISUSSENS (lazia da

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316. In this eighth Gunasthanak at different time there are souls who accept & enjoy unprecedented experience (spiritual) and therefore it is called 'Apurva Karan' (unpercedented) Gunasthanak. 317. tArisapariNAmaTThiyajIvA, hu jiNehiM galiyatimirehiM / mohassa'puvvakaraNA, khavaNuvasamaNujjayA bhANayA / / 12 / / ajJAna-aMdhakAra ko dUra karane vAle jJAnasUrya jinendradeva ne una apUrva-pariNAmI jIvoM ko mohanIya karma kA kSaya yA upazama karane meM tatpara kahA hai / (mohanIya karma kA kSaya yA upazama to nauveM aura dasaveM gaNa-sthAnoM meM hotA hai, kintu usakI taiyArI isa aSTama guNasthAna meM hI zurU ho jAtI hai / ) 317. ajJAnarUpI aMdhakArane dUra karanAra jJAnasUrya jitendradeve e apUrva-pariNAmI jIvone mohanIya karmano kSaya athavA upazama karavAmAM tatpara kahyA che. 317. Lord Jineshwaras, who have removed dark ness of ignorance and who are having sunlike brightened knowledge, have said, those holding that unprecedented reflections of souls, and who are keen to pacify or eliminate mohaniya karma are under this Gunasthanaka. 318. hoti aNiyaTTiNo te, paDisamayaM jesimekkapariNAmA / vimalayarajhANahuyavaha-sihAhiM giddaDDakammavaNA // 13 // ve jIva anivRttikaraNa guNasthAna vAle hote haiM, jinake pratisamaya/nirantara eka hI pariNAma hotA hai / (inake bhAva aSTama guNasthAna vAloM kI taraha visadRza nahIM hote / ) ye jIva nirmalatara dhyAnarUpI agni-zikhAoM se karma-vana ko bhasma kara dete haiM / GLORY OF DETACHMENT S 9 60

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318. je jIva ativRttikaraNa guNasthAnavALo hoya che, jenuM niraMtara eka ja pariNAma hoya che. Avo jIva tirmayatara dhyAnarUpI atitI javALAothI karma-vatane bhasma kare che. 318. Those of living beings, who are under 'Anivrutikaran Gunashthan and whose reflection is constantly of the same type, such soul reduces to ashes, the related karmas through cleaner meditation process just like forest of Karma is burnt & reduced to ashes by flames of fire. 319. kosuMbho jiha rAo, abhaMtarado ya suhumaratto ya / evaM suhumasarAo, suhumakasAo tti NAyavyo // 14 // kusumbha (kesara) ke halke raMga kI taraha jinake antaraMga meM kevala sUkSma rAga zeSa raha gayA hai, unheM sUkSma-sarAga yA sUkSmakaSAya jAnanA cAhie / 319. kesaratA haLavA raMganI jema jenAmAM kevaLa sUkSma rAga bAkI rahyo che, ene sUkSma-sarAga athavA sUkSma-kaSAya jANavo. 319. Like a light shade of saffron, one who is having some subtle attachment, still his status position is known as "Sukshma Saraag" or "Sukshma kashaya" holder. 320. sakadakaphalajalaM vA, sarae saravANiyaM va NimmalayaM / sayalorasaMtamoho, uvasaMta-kasAyao hodi // 15 // jaise nirmalI-phala se yukta jala athavA zaradakAlIna sarovara kA jala miTTI ke baiTha jAne se nirmala hotA hai, vaise hI jinakA sampUrNa moha upazAnta ho gayA hai, ve nirmala pariNAmI upazAnta-kaSAya kahalAte haiM / (179SSSSSSSSSSSSSSSSSSC CItarAga )

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320. jevI rIte nirmaLI-phaLanuM pANI athavA zaradaRtunA sarovaranuM pANI mATI besI javAthI nirmaLa thAya che, tevI ja rIte jeno saMpUrNa moha upazAnta thaI gayo che, tevo nirmaLa pariNAmI upazAnta kaSAya kahevAya che. 320. Just like juice of Nirmali fruit or pond water of pre winter 'Sharad' season, where dust is at bottom and outward is getting clean like one whose entire 'Moha' is pacified and such cleansed reflection holder soul is said to be in Gunasthanak named 'Upashanta Kashaya.' 321. NissesakhINamoho, phalihAmala-bhAyaNudaya-samacitto / khINakasAo bhaNNai, NiggaMtho vIyarAehiM / / 16 / / sampUrNa moha pUrI taraha naSTa ho jAne se jinakA citta sphaTikamaNi ke pAtra meM rakhe hue svaccha jala kI taraha nirmala ho jAtA hai, unheM vItarAgadeva ne kSINa-kaSAya nirgantha kahA hai| 321. saMpUrNa moha pUrepUro nAza pAmavAthI jenuM citta sphaTikamaNitA pAtramAM rAkhela svaccha pANI jevuM nirmaLa thaI jAya che, tene vItarAgadeve kSINa-kaSAya tigraMtha kahela che. 321. Whose Total 'Moha', when gets absolutely destroyed, and as a result of which whose mind becomes clean like a water kept in a vessel made of transperant jewel (Mani). Lord Vitaraag calls this Gunasthana as 'Kshinkashaya Mohaniya and such an ascetic is called 'Kshin Kashaya Nirgranth.' (GLORY OF DETACHMENT 222222222 960

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322-23. kevalaNANadivAyara-kiraNakalAva-ppaNAsiaNNANo / Navakevala-laddhaggama-pAviyaparamappa-vavaeso // 17 // asahAyaNANadasaNa-sahio vi hu kevalI hu joeNa / jutto tti sajoijiNo, aNAiNihaNArise vutto // 18 // kevalajJAnarUpI divAkara kI kiraNoM ke samUha se jinakA ajJAna-andhakAra sarvarthA naSTa ho jAtA hai tathA nau kevalalabdhiyoM (samyaktva, anantajJAna, anantadarzana, anantasukha, anantavIrya, dAna, lobha, bhoga va upabhoga) ke prakaTa hone se jinheM paramAtmA kI saMjJA prApta ho jAtI hai, ve indriyAdi kI sahAyatA kI apekSA na rakhane vAle jJAna-darzana se yukta hone ke kAraNa kevalI aura kAyayoga se yukta hone ke kAraNa sayogI kevalI (tathA ghAtikarmoM ke vijetA hone ke kAraNa) jina kahalAte haiM / aisA anAdinidhana jinAgama meM kahA gayA hai| 322-23. kevaLajJAnarUpI sUryanAM kiraNonA samUhathI jeto ajJAta aMdhakAra sarvathA nAza pAmyo che tathA tava kevaLalabdhionA prakaTIkaraNathI jete paramAtmA nAma maLyuM che, te indriyAditI sahAyatI apekSA na rAkhanAra, jJAna-darzanathI yukta hovAne lIdhe kevaLI ane kAyayogathI yukta hovAne lIdhe sayogI kevaLI jina kahevAya che - evuM amara jitAgamamAM 'yuM che. 322-23. Those, whose darkness of ignorance is totally eliminated by the heap of rays of absolute and perfect knowledge (enlightenment) known as 'Kewal jnana' and who have acquired special power/faculty of nine types of Kewal labdhies' and have acquired the status of 'Supreme soul (180 NOOOOOOOOOOOOOOOOO6 pIta vaibhava

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(Paramatma). They are not expecting any help from senses etc. being possessor of knowledge & perception in absolute terms due to which they are termed as 'Sayogi Kevali Jin.' This is said in immortal Jinagam (Jaina scripture). 324. selisiM saMpatto, NiruddhaNissesa-Asao jIvo / kammarayavippamukko, gayajogo kevalI hoI // 19 // jo zIla ke svAmI haiM, jinake sabhI navIna karmoM kA Asrava avaruddha ho gayA hai, tathA jo pUrvasaMcita karmoM se sarvathA mukta ho cuke haiM, ve ayogIkevalI kahalAte haiM / 324. je zIlatA svAmI che ane jenAM badhAM navAM karmono Asrava baMdha thaI gayo che tathA je pUrvasaMcita karmothI sarvathA mukta thaI gayela che, te ayogIkevaLI kahevAya che. 324. Those who are master of cellibacy (character) and whose all karmas are destroyed i.e. influx is totally stopped and also who are free of TOTAL KARMAS are called 'AYOGI KEWALI'. 325. lAua eraNDaphale, aggIdhUme usU dhaNuvimukke / gai puvvapaogeNaM, evaM siddhANa vi gatI tu // 1 // jaise miTTI kA lepa dUra hote hI tumbI Upara tairane laga jAtI hai, eraNDa ke phala ke phUTane para usake bIja Upara ko ho jAte haiM, agni yA dhUma kI gati svabhAvataH Upara kI ora hotI hai, dhanuSa se chUTA huA bANa pUrva-prayoga se gatimAn hotA hai, vaise hI siddha jIvoM kI gati bhI svabhAvataH Upara kI ora hotI hai / GLORY OF DETACHMENT 181

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325. jevI rIte mATIto lepa dUra thavAthI tuMbaDuM upara taravA lAge che, eraMDAne phaLa Ave ke tarata etAM bIja upara Ave che, agnitA dhumADAtI gati paNa svAbhAvika rIte upara ja hoya che, dhatuSamAMthI chUTela tIra gatimAta hoya che, tevI ja rIte siddha jIvotI gati paNa svabhAvathI, upara tarapha ja hoya che. 325. Just as a Gourd floats above the surface of water on melting of pasting of clay and like a tree of "Aramda" where on growing of fruits seeds comes up fast as also pace of flames goes upward in its natural way, and an arrow shot from the bow picks up speed in a moment, so also is pace of librated souls going upward by nature. 326. kammalavippamukko, uhUM logassa aMtamadhigaMtA / so savvaNANadarisI, lahadi suhamaNidiyamaNaMtaM // 2 // karma - mala se vimukta jIva Upara lokAnta taka jAtA hai aura vahA~ vaha sarvajJa tathA sarvadarzI ke rUpa meM atIndriya anantasukha bhogatA hai / 326. karma-maLathI mukta jIva upara lokAnta sudhI jAya che ane tyAM te sarvajJa ane sarvadarzIrUpe atIndriya ataMtasukha bhogave che. 326. A soul free of dirt of karmas (Karmic Dust), goes upward upto the end of loka called 'Lokanta' and there it enjoys eternal happiness in the form of absolute total knowledge and absolute total perception perfect position of supremacy, devoid of senses. 182 - vItarAga vaibhava

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327. cakkikuruphaNisuredesu, ahamiMde jaM suhaM tikAlabhavaM / tatto aNaMtaguNidaM, siddhANaM khaNasuhaM hodi // 3 // cakravartI, phaNIndra, surendra evaM ahamindroM ko trikAla meM jitanA sukha milatA hai, usa sabase bhI anantagunA sukha siddhoM ko eka kSaNa meM anubhava hotA hai / 327. cakravartI, nAgendra, surendra tathA ahamindrone trikALamAM jeTaluM sukha maLe che, e badhAthI paNa anaMtagaNu sukha siddhone eka kSaNamAM ja maLe che. 327. Siddhas acquire infinite times greater happi ness than those of Chakravartis (Unique conqueror of six continents), Nagendra, Surendra (All superme divine power holders - Cellestial Kings & Beings) and Ahamendra (Head of all Devas enjoying kingly status) at all the three times (past - present & future), just in a moment. 328. aTTavihakammaviyaDA, sIdIbhUdA NiraMjaNA NiccA / aTThaguNA kayakiccA, loyaggaNivAsiNo siddhA // 21 // aise siddha jIva aSTakarmoM se rahita, sukhamaya, niraMjana, nitya, aSTaguNa-sahita tathA kRtakRtya hote haiM aura sadaiva loka ke agrabhAga meM nivAsa karate haiM / 328. AvA siddha jIvo ATha karmothI rahita, sukhamaya, niraMjana, titya, ATha gaNasahita tathA kRta kRtya hoya che ane haMmezAM lokatA agrabhAge nivAsa kare che. 328. Such liberated souls are free from eight Karmas, stay in state of happiness (spiritual), shapeless, invisible, permanent with eight supreme virtues/ qualities and those who have achieved ulitmate goal and who feel highly elevated in absolute terms and stay for ever at the Top most portion of 'Lok.' CGLORY OF DETACHMENT NOOOOOOOOOOOO 183)

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26. saMlekhanA satra 329. sarIramAhu nAva tti, jIvo vuccai nAvio / saMsAro aNNavo vutto, jaM taraMti mahesiNo // 1 // zarIra ko nAva kahA gayA hai aura jIva ko nAvika / yaha saMsAra samudra hai, jise maharSijana taira jAte haiM / (26. saMjanA sUtra) 329. zarIrane tAva ane jIvane tAvika kahevAmAM Ave che. A saMsAra sAgara che, tene maharSio tarI jAya che. ( 26. SANLEKHANA SOOTRA 329. Body is called (like) "Boat" (Ship) and the soul is known as sailor/captain of the ship. World is like an ocean. Super soul swims across the ocean. 330. dhIreNa vi mariyavvaM, kAuriseNa vi avassamariyavvaM / tamhA avassamaraNe, varaM khu dhIrattaNe mariuM // 2 // nizcaya hI dhairyavAn ko bhI maranA hai aura kApuruSa ko bhI / jaba maraNa avazyambhAvI hai, to phira dhIratApUrvaka maranA hI uttama hai| 330. dhairyavAna mate DAyara mara assii 4 che. gyAre bhr| avazya thavAnuM che, to dhIrajathI maravuM e ja uttama che. 330. Death is a certainty, whether it is of a patient person or of a coward. When Dying is unavoidable and sure to happen, it should be accepted with all patience and grace and that is the best form of death. (184BOOOOOOOOOOOOOOOOOO vItarAga vaibhava)

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331. ikkaM paMDiyamaraNaM, chiMdai jAIsayANi bahuyANi / taM maraNaM mariyavvaM, jeNa mao summao hoi // 3 // eka paNDitamaraNa (jJAnapUrvaka maraNa) saikaDoM janmoM kA nAza kara detA hai / ataH isa taraha maranA cAhie, jisase maraNa sumaraNa ho jAe / 331. eka paMDitamaraNa seMkaDoM janmono nAza kare che. tethI evI rIte maravuM joIe ke maraNa sumaraNa thaI jAya. 331. One "Pandit Maran" i.e. enlightened death destroys hundreds of rebirths. Hence Death should be such that Death becomes 'Sumaran' i.e. gracious Death. 332. care payAiM parisaMkamANo, jaM kiMci pAsaM iha mannamANo / lAbhaMtare jIviya vUhaittA, paccA pariNNAya malAvadhaMsI // 4 // sAdhaka paga-paga para doSoM kI AzaMkA (sambhAvanA) ko dhyAna meM rakhakara cale / choTe-se choTe doSa ko bhI pAza samajhe, usase sAvadhAna rahe / naye-naye lAbha ke lie jIvana ko surakSita rakhe / jaba jIvana tathA deha se lAbha hotA huA dikhAI na de to parijJAnapUrvaka zarIra kA tyAga kara de / 332. sAdhaka Dagale pagale doSanI saMbhAvanAne dhyAnamAM rAkhIne cAle. tAtAmAM tAtA doSate paNa baMdhata samaje, enAthI sAvadha rahe. navA-navA lAbha mATe jIvatane surakSita rAkhe. jayAre jIvata ane dehathI lAbha na thato lAge tyAre jJAnapUrvaka zarIrano tyAga zahe. GLORY OF DETACHMENT BOOOOOOOOOOOO 185)

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332. A Saint moves keeping in mind the possibilities, of faults/errors - omission & commission at every step. In short, he walks cautiously and excercising utmost care without negligence and with presence of mind. He considers to be a bondage even if a small error or lapse is committed. He excercises great vigilence. He keeps his life well protected to acquire new gains in abundant quantity and when he finds that there is no advantage in keeping life & body alive, he renounces the body with full awareness consciousness. 333. saMlehaNA ya duvihA, abhitariyA ya bAhirA ceva / abhiMtariyA kasAe, bAhiriyA hoi ya sarIre // 5 // saMlekhanA do prakAra kI hai-Abhyantara aura bAhya / kaSAyoM ko kRza karanA Abhyantara saMlekhanA hai aura zarIra ko kRza karanA bAhya saMlekhanA / 333. saMdulan meM prAya che - mAlyaar mane nA. pAyane pAtaLA pADavA e AtyaMtara saMlekhatA che ane zarIrane kRza (dUbaLuM) karavuM e bAhya saMlekhatA che. 333. 'Sanlekhana' is of two types, Internal & External. To lighten (reduce) the kashayas is internal sanlekhana and weaken the body/ drying it up, is called external sanlekhana. 334. na vi kAraNaM taNamao saMthAro, na vi ya phAsuyA bhUmI / appA khalu saMthAro, hoi visuddho maNo jasso // 6 // jisakA mana vizuddha hai, usakA zayyA na to tRNamaya hai aura na prAsuka bhUmi hai / usakI AtmA hI usakA saMstAraka hai| (ASSESCORRESESEGOROSee vItarAga yelapa)

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334. bhenuM mana vizuddha che, yonI zayyA ghAsa pe| nayI jane prAsuka bhUmi paNa tathI. eto AtmA ja che evuM saMstAraka ( nichAnaM ) che. 334. One, whose mind is pure in absolute terms, his bed is neither of hax nor with acceptable ground. His soul itself is his bed. 335-6. na vi taM satthaM ca visaM ca, duppautu vva kuNai veyAlo / jaMtaM va duppauttaM, sappu vva pamAiNo kuddho // 7 // jaM kuNai bhAvasallaM, aNuddhiyaM uttamaTThakAlammi / dullahabo hIyattaM, anaMta-saMsAriyattaM ca // 8 // duSprayukta zastra, viSa, bhUta tathA duSprayukta yantra tathA kruddha sarpa Adi pramAdI kA utanA aniSTa nahIM karate, jitanA samAdhikAla meM mana meM rahe hue mAyA, mithyAtva va nidAna zalya karate haiM / isase bodhi kI prApti durlabha ho jAtI hai tathA saMsAra kA anta nahIM AtA / 334-9 . tIvra dhAravANuM zastra, mera, bhUta tathA tIvra dhAravANuM yaMtra ane krodhI sarpa vagere pramAdInuM eTaluM atiSTa tathI karatA, jeTaluM samAdhikALamAM matamAM vaselA mAyA, mithyAtva ane tidAna zalya kare che. etAthI bodhitI prApti durlabha bane che ane saMsArano aMta Avato nathI. 335-36. Sharp edged weapon, poison, ghost, fine & pointed machine as also furious serpent (cobra ) etc. does not cause that much harm to the negligent compared to the presence deception, false belief and desire/fear for fruit of deeds. ( Good / Bad) in meditations. This makes acquisition of enlightenment and perception very difficult and no end of 'Samsar' seems visible. GLORY OF DETACHMENT 187

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337. sammadaMsaNarattA, aniyANA sukkale samogADhA / iya je maraMti jIvA, tesiM sulahA bhave bohI ||9|| jo jIva samyagdarzana ke anurAgI hokara, nidAna - rahita tathA zuklalezyApUrvaka maraNa ko prApta hote haiM, unake lie bodhi kI prApti sulabha hotI hai / 339. ve bhuva samyagdarzanano anurAgI thardhane, nighAna vagaranuM tathA zuklalezyAyukta maraNa pAme che, ene bodhitI prApti sahelAIthI thaI jAya che. 337. A person, who dies the death with "Shukla Leshya" by becoming lover of Right Perception and without seeking any fruit for his good/ noble deeds i.e. without encashment of his Punya penance etc., gets the benefit of enlightenment, known as "Bodhi Beej" easily (with minimum efforts). 338. mokkhapahe appANaM, Thavehi taM ceva jhAhi taM ceva / tattheva vihara Nicca mA viharasu annandavve ||10|| , ataH he bhavya ! tU mokSa mArga meM hI AtmA ko sthApita kara / usIkA dhyAna kara / usIkA anubhava kara tathA usImeM vihAra kara / anya dravyoM meM vihAra mata kara / 338. tethI he lavI bhuva ! tuM mokSamArgamAM 4 khAtmAne sthApita kara. enuM ja dhyAna dhara. eto ja anubhava kara tathA emAM ja vihAra kara. anya dravyomAM vihAra na kara. 188 338. Hence, O 'Bhavya Jeev !' (Noble Soul !) you establish yourself in Nirwana-Liberation Path. Meditate on it, experience it and remain plunged in it. Do not move on any other matter. Si vItarAga vaibhava

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27. nirvANa sUtra 339. savve sarA niya Mti, takkA jattha na vijjai / maI tattha na gAhiyA, oe appaiTThANassa kheyanne || 4 || jahA~ se sAre svara lauTa jAte haiM, jahA~ tarka kA praveza nahIM hai, jise buddhi grahaNa nahIM kara sakatI, jo oja-pratiSThAnakheda rahita hai, vahI mokSa hai / 27. nirvANa sUtra 33. bhyAM baghA svara zAMta tha bhaya che, bhyAM tarDane sthAna nathI, jeto buddhi pAra pAmI zakatI nathI, je oja-khedarahita che, te mokSa che. 339. 27. NIRVANA SOOTRA Where all sound calms down, where there is no room for logic or arguments and where intelligence (Intellect) fail to spear through and which is without any grief (sorrow, pain etc.) that itself is liberation (Moksha). 340. Na vi dukkhaM Na vi sukkhaM, Na vi pIDA Neva vijjade bAhA / Na vi maraNaM Na vi jaNaNaM, tattheva ya hoi NivvANaM // 5 // jahA~ na duHkha hai na sukha, na pIr3A hai na bAdhA, na maraNa hai na janma, vahIM nirvANa hai GLORY OF DETACHMENT 189

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340. bhyAM duHkha nathI sukha tathI, pIDA tathI baMdhata tathI, maraNa tathI janma tathI, e ja nirvANa che. 340. Where there is no pain, no pleasure, no ailment, no bondage no death, no birth and that is "Nirvan". 341. Na vi iMdiya uvasaggA, Na vi moho vimhayo Na NiddA ya / Naya tinhA Neva chuhA, tattheva ya hoi NivvANaM || 6 || jahA~ na indriyA~ haiM na upasarga, na moha haiM na vismaya, na nidrA hai na tRSNA aura na bhUkha, vahIM nirvANa hai / 341. bhyAM dhandriyo nathI, upasarga nathI, moha nathI, vismaya nathI, nidrA tathI, kRSNA ke bhUkha nathI e ja nirvANa che. 341. Where. there are no senses, no manmade calamities, no enchantment, no surprise, no sleep, no greed - aspiration, not even hunger. That is Nirwana. 342. Na vi kammaM NokammaM, Na vi ciMtA Neva aTTaruddANi / Na vi dhammasukkajhANe, tattheva ya hoi NivvANaM // 7 // 190 jahA~ na karma hai na nokarma, na cintA hai na Arta - raudradhyAna, na dharmadhyAna hai aura na zukladhyAna, vahIM nirvANa hai / 342. bhyAM dharma nathI, kharma nathI, ciMtA nathI, khArta-raudra dhyAna nathI, dharmadhyAna nathI ane zukladhyAna nathI, e ja nirvANa che. vItarAga vaibhava

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342. Where there is no Karmas (Karmic Particles), No 'Akarmas' no Worries, No 'Arta' (causing worries, grief) and 'Roudra' (causing enmity hostility and sense of revenge all of violent nature/thoughts - dhyana, even there is no spiritual - religious meditation or super natural bright meditations is called 'Nirvana.' 343. vijjadi kevalaNANaM, kevalasokkhaM ya kevalaM virayaM / kevaladiTThi amuttaM, atthittaM sappadesattaM // 8 // vahA~ kevalajJAna, kevaladarzana, kevalasukha, kevalavIrya, arUpatA, astitva aura sapradezatva-ye guNa hote haiM / 383. tyAM Busina, BAENna, suNa, vIrya, 3pIugj, astitva ane sapradezatva - A guNa che. 343. There are qualities like 'Kevaljnan', (Perfect & Total Knowledge) ) Keval Darshan, (Perfect & total Perception - vision), total happiness (spiritual), and total power/vigour, (Strength of soul), formlessness, eternal existence and Sapradeshatva. 344. nivvANaM ti avAhaMti, siddhI logaggameva ya / khemaM sivaM aNAbAhaM, jaM caraMti mahesiNo // 9 // jo abAdha hai, siddhi hai, lokAgraha kSema, ziva aura anAbAdha hai vaha nirvANa hai, jise maharSi prApta karate haiM / 344. je abAdha che, siddha che, lokANa che, kSema, kalyANakAraka ane atAbAdha che e ja nirvANa che ane tene maharSi meLave che. 344. One, which is unobstructible, one who is liberated, is on the Topmost portion of Loka (universe), Full of Kshema' Kalyankarak and 'Anabadh' and the same is Nirvana and that is attained by Superme Soul (Paramatma). (GLORY OF DETACHMENT MOOOOOOOOOOOO 189)

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28. samApana 345. evaM se udAhu aNuttaranANI, aNuttaradaMsI aNuttaraNANadaMsaNadhare / arahA nAyaputte bhagavaM, vesAlie viyAhi tti bemi || isa prakAra yaha hitopadeza anuttarajJAnI, anuttaradarzI tathA anuttara jJAnadarzanadhArI arhat jJAtaputra bhagavAn mahAvIra ne vizAlA nagarI meM diyA thA / 28. samApana 345. yjA prakArano 'TyAeNaDArI piheza, anuttarajJAnI, anuttaraharzI, anuttarajJAtadarzata dharAvatAra arhata jJAtaputra bhagavAta mahAvIre, vizAlA tagarImAM Apyo hato. 28. CONCLUSION (SAMAPAN) 345. Beneficial Sermons of this type, unparalleled enlightened, unparalleled visionary - Perceptist, unparalleled knoweldge & perception combined, holder of all these, is of Arhat Gnat Putra Lord Mahavir delivered in Vishala Nagari. 346. se savvadasI abhibhUyaNANI, NirAmagaMdhe dhiimaM ThiyappA / aNuttare savvajaMgasi vijjaM, gaMthA atIte abhae aNAU // 2 // ve bhagavAn mahAvIra sarvadarzI, sarvajJAnI, Atmasthita, cAritrazIla, dhairyavAn, nirgantha, abhaya, Ayukarmarahita aura sampUrNa jagat ke vidvAnoM meM anuttara the / 346. te bhagavAta mahAvIra sarvadarzI, sarvajJAtI, AtmAmAM sthira yAritravAna, dhairyavAna, nirgrantha, alaya, khAyuSya dharma vagaranA ane vizvatA badhA vidvAtomAM sarvottama hatA. PI vItarAga vaibhava 192

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346. That Lord Mahavir, Totally Perceptionst, To tally, enlightened, stable in spirituality (ownself), Full of Topclass character, Top Patience holder, Free from any Knots Called Nirgrantha. Fearless, without existence of Ayushya Karma, and was topmost and best among all Learned Persons of the world. 347. se bhUipaNNe aNieyacArI, ohaMtalare dhIre aNaMtacakkhU / aNuttare tavati sUrie va, vairoyaNiMdeva tamaM pagAse // 3 // ve vIraprabhu anantajJAnI, aniyatAcArI the / saMsAra-sAgara ko pAra karane vAle, dhIra anantadarzI aura sUrya kI bhA~ti atizaya tejasvI the / jaise jAjvalyamAna agni andhakAra ko naSTa kara prakAza phailAtI hai, vaise hI unhoMne ajJAna-andhakAra kA nivAraNa kara satyasvarUpa ko prakAzita kiyA thA / 347. te vIprabhu ataMtajJAtI, atiyatAcArI hatA. saMsArasAgarato pAra karavAvALA, dhIra, anaMtadarzI ane sUryanI jema atizaya tejasvI hatA. jevI rIte jAjavalyamAna ati (prakAza) aMdhakArane dUra karI prakAza phelAve che, tevI ja rIte emaNe ajJAta-aMdhakAranuM nivAraNa karI, satyane prakAzita karyuM hatuM. 347. That Lord Mahavir, Known as 'Veer Prabhu', was 'Anantjnani' 'Aniyatachari'. Who has crossed the ocean of the world, patienceful and eternal perceptionist and Abundantly Glorious & Shining like a sun. Just as gorgeous fire (Light) removes darkness & spread light, in the same manner He resolved the Darkness of ignorance and Glorified the Truth. GLORY OF DETACHMENT 183

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348. jiNavayaNamosahamiNaM, visayasuha-vireyaNaM amidabhayaM / / jarAmaraNavAhiharaNaM, khayakaraNaM savvadukkhANaM // 4 // yaha jinavacana viSaya-sukha kA virecana, jarA-maraNarUpI vyAdhi kA haraNa tathA saba duHkhoM kA kSaya karane vAlA amRta tulya auSadha hai| 348. A jitavayata viSayasukhanuM virecana, jarA-maraNarUpI vyAdhine dUra karanAruM temaja badhAM duHkhono nAza karanAra, amRta samAna mauSadha che. 348. This sermon of Jins extinguishes sensual pleasures, cures the disease of old age & death as also destroyer of all the sorrows (unhappiness) and a Medicine like Nectar. 349. laddhaM aladdhapuvvaM, jiNavayaNa-subhAsidaM amidabhUdaM / gahido suggaimaggo, NAhaM maraNassa bIhemi // 5 // jo mujhe pahale kabhI prApta nahIM huA, vaha amRtamaya subhASitarUpa jinavacana Aja mujhe upalabdha huA hai aura tadanasAra sagati kA mArga maiMne svIkAra kiyA hai| ataH aba mujhe maraNa kA koI bhaya nahIM hai| 349. je mane pahelAM kyAreya prApta thayela nathI, te amRtamaya subhASitarUpa jitavacana Aje mane prApta thayela che ane te mujaba sugatino mArga meM svIkAryo che. have mane maraNato jarAya bhaya nathI. 349. That I never received earlier, Full of Nectar like, wellthought and said like 'Jinvachan' (Speech - sermons by Lord Jina) is acquired by me today and accordingly I have accepted the Path of good life. Now I am not at all afraid of death. (1CHOOOOOOOOOOOOOOOOOOCItarAga vaibhava)

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350. NANaM saraNaM me, daMsaNaM caM saraNaM cariya-saraNaM ca / tava saMjamaM ca saraNaM, bhagavaM saraNo mahAvIro // 6 // jJAna merA zaraNa hai, darzana merA zaraNa hai, cAritra merA zaraNa hai, tapa aura saMyama merA zaraNa hai tathA bhagavAn mahAvIra mere zaraNa haiM / 35. jJAna mAruM zaraNa che, darzana mAruM zaraNa che, cAritra mAruM zaraNa che, tapa ane saMyama mAruM zaraNa che tathA bhagavAna mahAvIra mAruM zaraNa che. 350. Knowledge is my shelter, Perception - Vision is my shelter. Character is my shelter, Austerity and Restraint is my shelter and above all Lord Mahavir is my Lord - and Shelter. 351. jayai jagajIvajoNI-viyANao jagaguru jagANaMdo / jagaNAho jagabaMdhU, jayai jagappiyAmaho bhayavaM // 7 // jagat kI jIva-yoni ke vijJAtA, jagat ke guru, jagat ke AnandadAtA, jagat ke nAtha, jagat ke bandhu, jagat ke pitAmaha bhagavAn sadA jayavanta hoM / 351. jagatanI jIvayotinA jANakAra, jagatatA guru, jagatane AnaMda ApanAra, jagatanA nAtha, jagatatA baMdhu, jagatatA pitAmaha bhagavAnano sadA jaya ho. 351. Knower of all the creation Place of wordly souls, Spiritual Teacher of the World, Giver of Pleasure to the worldly (universal) beings Lord of the Universe, Elder brother and friend of the Universe, grand father - Ancestor of the Universe, Let Lord be always victorious. GLORY OF DETACHMENT 195

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29. vandana sUtra 352. jayai jagajIvajoNI viyANao jagaguru jagANaMdo jagaNAho jagabaMdhU jayai jagapiyAmaho bhagavaM / (naMdI sUtra gA. 1) jagat kI jIva yoni ko jAnane vAle, jagatguru, jagat ko Ananda dene vAle, jagannAtha jagabaMdhu evaM jagatpitAmaha bhagavAna mahAvIra kI jaya ho / (naMdI sUtra gAthA 1) (29. na sUtra) 352. jagatanI jIvayotione jANanArA, jagataguru, jagatane AnaMda detArA, jagannAtha, jagubaMdhu ane jagat pitAmaha bhagavAna mahAvIrano jaya ho. 352. The knower of creation point of all the living beings, spiritual Teacher of the universe, giver of the Happiness to the world , master of the universe. Brother (friend) of the world and grand ancestor of the world - Lord Mahavir containing all the above qualities, be victorious. (Nandi Sootra Verse-1). (SAMARAN 29 - B VANDAN SOOTRA) 353. jagai suyANaM payavo, titthayarANaM apacchimo jayai / jayai guru logANaM, jayaha maIppa mahAvIro / . (naMdI sUtra gA.2) zruta ke mUlastrota, carama tIrthaMkara, lokaguru mahAtmA mahAvIra kI jaya ho / (naMdI sUtra gA. 2) 353. zrutatA mULa-strota carama tIrthakara, lokaguru mahAtmA mahAvIrato ___ya ho. (nAsUtra thA - 2) 265 SSSSSSSSSSSSSSSSSSC (lawi dosa

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353. The source of origin of Agamshrut last Tirthankar Lord Mahavir be Victorcous. (Nandi Sootra Verse 2) - 354. tistraH sattamagupta yastanumanoSAnimittodayAH paMceyadisamAzrayA samitapaH pajya vratAnI tyApi 348. caritropahitaM trayodazAtayaM pUrva na duSTaM paraiH AcAraM parameSThino jinapatervIrAna namAmo vayam tIna guptiyA~ mana kI gupti, vacana kI gupti evaM kAyA kI gupti / pA~ca samitiyA~ - gamana kI samiti, bhASA samiti, AhAra kI samiti, upakaraNI samiti evaM utsarga kI samiti ina / yaha teraha taraha ke cAritra / dharma kA jo pUrvavartI tIrthaMkaro dvArA pratipAdita nahIM thA pratipAdita kiyA usa mahAvIra ko hama namaskAra karate haiM / ( cAritrabhakti zloka 7 ) - - ( cAritrabhakti zloka 7) - traNa guptio-matatI gupti, vacananI gupti ane kAyAtI gupti. pAMca samitio gamananI samiti, bhASA samiti, AhAratI samiti, upakaraNI samiti ane utsargatI samiti. A tera prakAranA cAritra - dharmanuM je pUrvavartI tIrthaMkaro dvArA pratipAdita nahoto. pratipAdana karyuM te mahAvIrane ame tamaskAra karIe chIe. ww GLORY OF DETACHMENT 354. Three Gupties = Man gupti, Vachan Gupti and Kaya Gupti. Five Samities VIZ Gaman Samiti, Bhasha Samiti, Aahar Samiti, Upakarani Samiti and Utsarga Samiti. These are Charitra Dharma of Thirteen (5 + 5 + 3) types which was not propagated by earlier Tirthankaras is propagated by Lord Shri Mahavir to whom we bow our heads with devotion & respect. (Charitra Bhakti Verse ). 197

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30. dharma sUtra 355. dhammo maMgalamukkiTuM ahiMsA saMjamo tavo / devA vi taM namasaMti jassa dhamme sayA maNo / (dazavaikAlika a. 1, gA.1) dharma utkRSTa maMgala hai / ahiMsA, saMyama aura tapa unake mukhya aMga haiM / jo haradina dharma meM saMlagna hai use devoM bhI namaskAra karate haiN| (dazavaikAlika a.1gA.1) (30. dharma sUtra) 355. dharma utkRSTa maMgala che. ahiMsA, saMyama ane tapa enAM mukhya aMga che. jenuM mata haMmezAM dharmamAM lAgeluM rahe che, tene devo paNa namaskAra kare che. (30. DHARMA SOOTRA) 355. Religion/spiritualism is the best of all auspiciouses taken together. Non violence restraint and austeritsy are its main components/characteristics. Cellestial beings bow down to one who is engrossed with spirtiuality. (Dashvaikalik Ch. 1 Verse 1) 356. ahiMsaM saccaM ca ateNayaM ca tatta ya baMbhaM apariggahaM ca / paDivajjiyA paMca mahavvAI carejja dhammaM jiNadesiyaM viyu // (uttarAdhyayana a. 21, gA. 12) ahiMsA, satya, asteya, brahmacarya aura aparigraha rUpa pA~ca mahAvrata svIkAra kara ke paMDita muni ko cAhiye ki ve jinezvara dvArA prarUpita dharma kA AcaraNa kare. (uttarAdhyayana a. 21 gA. 12) GOSSSSSSSSSSSSSSSSSSC AGRII yena)

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356. ahiMsA, satya, asteya, brahmacarya ane aparigraha A pAMca mahAvratone aMgIkAra karIne vidvAna mutie jitezvaroe upadezelA dharmanuM AcaraNa karavuM. 356. A Learned Ascetic is required to follow the command by observing/following the religion propagated by Lord Jineshwar, by accepting vows of Non Violence, Truth, Unstealing, Cellibacy and Possessionlessness. (Uttaradhyayan Ch. 21 v. 12.) 357 jiNavayaNe aNurattA jiNavayaNaM je karaMti bhAveNaM / amalA asaMkiliTThA te hoMti parittasaMsArI // (3ttarAdhyayana ma. rUda, . ra16) jo jinavacana meM anurakta hai (vizvAsa rakhanevAle), jo jinavacana ke anusAra kriyA anuSThAna bhAvase karate haiM jo mithyAtva ke mala se rahita hai tathA jo rAga dveSa ke saMkaleza se rahita hai ve paritasaMsArI (maryAdita saMsArayukta kanate haiN| (3ttarAdhyayana ka. 36, 5. ra66) 357. jeo jitavacanamAM anurakta (vizvAsa rAkhanAra), jeo jitavacana anusAra kriyAo bhAvapUrvaka kare che; jeo mithyAtvatA malathI rahita che tathA jeo rAga-dveSatA saMkalezathI rahita che, teo maryAdita saMsAravALA bane che. (uttarAdhyayana adhyayata 36 gAthA 59) 357. Those who are deeply engrossed in sermons of Jain and have a faith in them and those who practice with devotion all the rituals (activities) accordingly (As sermoned by Jina) and those who are devoid of dir of false belief as also free from disturbance of attachment & aversion become souls with limited life span. GLORY OF DETACHMENT BOSSESsssssolee GLORY OF DETACHMENT (199

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31. paMDita sUtra 358. je ya kaM te pie moe labdhe vippiTTi kuvvaI / sAhINe cayaI bhoe se hu cAi tti vuccaI / / (dazavaikAlika a. 2, gA. 3) rasayukta evaM priya bhoga upalabdha hone para bhI unakI ora se jo pITha phera letA hai aura svAdhinatA ke sAtha bhogoM kA tyAga karatA hai, vahI tyAgI kahA jAtA hai / (dazavaikAliMka a.2,gA.3) (31. paMDita sUtra) 358. sarasa ane priya bhogo upalabdha hovA chatAM tenA taraphathI je pITha pheravI le che ane svAdhInatApUrvaka bhogono tyAga kare che te ja tyAgI kahevAya che. ( 31. PANDIT SOOTRA) 358. Inspite of availability of Juicy (tasteful) and favourite consumption items, one who turns his back from them (i.e. who avoids their consumption) and voluntarily discards them, is said to be Tyagi in real sense. (Dashvaikalik - Chapter 2 Verse 3) 359. jahA kumme saaMgAI sae dehe samAhare / .. evaM pAvAI mehAvI ajjhappeNa samAhare // (sUtrakRtAMga 1-8-16) jisa taraha kachuA apane aMga ko zarIra meM sikoDa letA hai, usI taraha jJAnIpuruSa adhyAtma ke jariye apane pApoM ko sikoDa (sUtrakRtAMga 1-8-16) C00 SSSSSSSSSSSSSSSSSSC alcrun ) lete haiM /

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359. jevI rIte kAcabo potAnAM aMgone potAtA zarIramAM saMkocI le che, tevI rIte jJAnI puruSo adhyAtma dvArA potAnAM pApote saMkocI le che. (sUtrakRtAMga 1-8-15) 359. Just as a tortoise shrinks its organs into the body, in the same way, enlightened persons shrink their sins thorugh spirituality. (Sootrakrutang 1-8-16) dukkhameva vijANiyA / samuppAyamajANatA kahaM nAyaMti saMvaraM // 360. amaNupannasamuppAyaM azubha karma se duHkha utpanna hotA hai aise jAnanA cAhie / jo duHkha kI utpatti ke kAraNa se animeza hai vaha duHkha ke nAza kA upAya kisa taraha jAna sakatA hai ? (sUtrakRtAMga a.1, 3-10) (sUtrakRtAMga a.1, 3-10) 350. zula karmathI duHkha utpanna thAya che ema jANavuM joIe. jeo du:khatI utpattinuM kAraNa jANatA nathI teo duHkhatA tAzato upAya kevI rIte jANI zake ? 360. One should know that unhappiness is created through inauspicious deeds (karmas) sins. Unless One is aware of the cause of creation of unhappiness, how can he know the remedy to destroy the unhappiness ? (Sootrakrutang Ch. 1, 3-10) - GLORY OF DETACHMENT 201

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361. je ya caMDe mie thadhde duvvAI niyaDIsaThe / vuDamaI se aviNIyappA kaTuM soyagapaM jahA // (dazavaikAlika a. 9, gA. 37) jo krodhI, ajJAnI, ahaMkArI (ghamar3I), apriya vacana bolane vAle, mAyAvI aura zaTha (dhUrta) hote haiM ve avinItAtmA hai / lakaDI jaise jala kI dhArA meM baha jAtI haiM, ThIka usI taraha ve saMsAra meM bahate haiM / (dazavaikAlika a.9,gA.37) 311. Demo DodhI, pAnI, mahaMDArI, apriya vaya motArA, mAyAvI ane zaTha hoya che, teo avinItAtmA che. pANInA pravAhamAM jema kASTa taNAya tema teo saMsAramAM taNAya che. (zAlis 1. 8 // . 378) 361. Those who are rageous (full of anger) igno rant, proud, utterer of unpleasant words, deceptive and cheat are impolite/ discourteous soul. Just as a stick is flowing in the stream of water just in the same manner they are being swept away in this (material) world. (Dashvaikalik Ch. 9 Verse 37) 362. paDiNIyaM ca buddhANaM vAyA aduva kammuNA / AvI vA jai vA rahasse neva kujjA kapAi pi / (uttarAdhyayana a. 1, gA. 17) vANI se yA karma se, prakaTa rUpa se yA aprakaTa rUpa se, jJAnIpuruSa ke pratikula AcaraNa nahIM karanA cAhie / (uttarAdhyayana a. 1, gA. 17) ORDSSSSSSSSSSSSSSSSSSC alarun own)

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32. vacanathI ke karmathI, prakTa rIte ke ekAMtamAM jJAnI puruSote pratikULa evuM AcaraNa na karavuM. 362. Whether by speech or Deeds, Directly or indirectly, there should not be any behaviour, unfavourable to the enlightened (Knowledgeable) persons. (Uttaradhyayan Ch. 1 Verse. 17) 363. Na kammuNA kamma khati bAlA akammuNA kamma khaventi dhIrA / meghAviNo lobhamayAvatItA saMtosiNo No pakarenti pAvaM // __ (sUtrakRtAMga 1-12-15) ajJAnI AtmA karma ko kSaya karane ke lie asamartha hai jaba ki dhIra puruSa akarma se karma kSaya karate haiM / buddhimAna puruSa bhaya aura lAlaca se dUra rahate haiM / ve saMtuSTa hote haiM / isalie pApakarma karate nahIM hai| (sUtrakRtAMga 1-12-15) 363. ajJAtI jIvo karmono kSaya karI zakatA nathI. dhIra puruSo akarmathI karmano kSaya kare che. buddhimAna puruSo lobha ane bhayathI dUra rahe che. teo saMtoSI hoya che, ane tethI pApakarma karatA nathI. (sUtratain 1-12-15) 363. Ignorant persons are unable to eliminate karmas, whereas man with patience are eliminating karmas through inaction. (without doing any karmas). These persons stay away from fear & greed. They are content and hence do not indulge in sinful acts. (Sootrakrutanga 1-12-15) GLORY OF DETACHMENT POOOOOOOOOOSE 203)

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364. maNasA vayasA cava kAyasA ceva aMtaso / Araso parao vAvi duhA vi asaMjayA / / . (sUtrakRtAMga 1-8-6) asaMyamI manuSya khuda ke lie evaM dUsaroM ke lie mana vANI evaM karma se prANIyoM kI hatyA karatA hai aura anya ke pAsa karavAtA hai| (sUtrakRtAMga 1-8-6) 364. asaMyamI mANasa mana, vacana ane kAyAthI potAne mATe tathA pAskAne mATe prANIono ghAta kare che ane bIjA pAse 'zave che. (sUtratain 1-8-1) 364. A person without restraint, kills animals etc. for himself as well as for others. He commits violence by thoughts, speech and deeds as also gets violence committed by others. (Sootrakrutang 1-8-6) (204SecsERESOSSOOOOOOO vItarAga vaibhava)

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32. jIvadayA anukaMpA sUtra 365. kallANakoDikAriNI, duggar3aduhaNiTThavaNI / / saMsArajalahI tAraNI, egaMta hor3a jIvadayA || (graMtha) 394. karor3o jIvoM kA kalyANa karanevAlI durgati aura duHkhoM kA nAza karanevAlI saMsAra jala se tAranevAlI jIvadayA hI hotI hai / 32. jIvadayA anukzA sUtra karoDo jIvotuM kalyANa karavAvALI durgati ane duHkhato tAza karavAvALI saMsAra jaLathI tAravAvALI jIvadayA ja hoya che. 32. GIVADAYA ANUKAMPA SOOTRA Sympathy & love towards the living organisms conductives happiness & prosperity and destroys endless misery & suffering. 365 366. nAlaM te tava tANAe vA tumaM pi tesiM nAlaM tANAe vA saraNAe vA, saraNAe vA / (zrI AcAraMga sUtra ) 399. Atman ! jise hanana yogya mAnatA hai vaha tU hI hai / Atman ! jete haNavA yogya mAne che e tuM ja che. 366. O Soul ! That which you consider worth destroying is your ownself. 367. jai majjha kAraNA ee, hamaMti subahU jiyA / Na me eyaM tu NissesaM, paraloge bhavissa // (zrI uttarAdhyayana sUtra ) bhagavAna ciMtana karane lage ki yadi mere kAraNa ina bahuta se prANiyoM kA vadha kiyA jAtA hai, to mere lie zreyaskara nahIM hogA / GLORY OF DETACHMENT 205

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37. karuNAvaMta bhagavAta ciMtA karavA lAgyA jo mArA kAraNe A ghaNA jIvonI hatyA thaze, to te hiMsA mArA mATe kalyANakArI thaze nahi. 367. Merciful God started thinking, it will not be proper for me that living beings are killed for my sake. 368. aha sotattha Nijjato, dissa pANebhayadue / vADehiM paMjarehiM ca, saNNiruddhe sudukhie / | (zrI 3ttarAdhyayana sUtra) bAr3oM aura piMjar3oM meM banda kiye gaye bhayagrasta aura ati duHkhI prANiyoM, pazu-pakSiyoM ko dekhA aura bhagavAna karuNA se dravita ho utthe| 304. vADAo ane pAMjarAMomAM purAyelAM bhayagrasta ane atiduHkhita pazuo ane pakSIone joIne bhagavAna karuNAthI dravita thayA. 368. In the way God saw birds and beasts in cages and enclosures. overcome by fear and misery. Seeing this. His heart was filled with compassion, saMdarbha graMtha sUci ane traNa svIkAra jina sUtra : saM. pU. caMdraprabha sAgarajI - saMbodhidhAma nAkoDA pArzva jaina tIrtha - jodhapura. ja tatvArtha sUtra : paM. sukhalAlajI che sughoSA : pU. muni vAtsalyadIpa - amadAvAda. ja vicArIzuM? H zAsana aruNodaya pU. zrI namra munijI. ja guruprANa Agama batrIsI sa. pU. mukta -lIlama sAdhvIchaMda - rAjakoTa, che gujarAtI anuvAda - DaoN. rasikabhAI mahetA - muMbaI che aMgrejI anuvAda : zrI ramezabhAI gAMdhI - muMbaI. (20) (c)(c)(c)(c)(c)(c)(c)(c) vItarAga vaibhava)

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(zrI paMDita ratnacaMdrajI jaina kanyAzALA TrasTa pI. ena. dozI vImensa koleja opha ArTsa saMcAlita saurASTra kesarI prANaguru jena philosophikala enDa liTararI rIsarca senTara) saurASTra kesarI pU. prANalAlajI mahArAja sAhebanI kRtaprabhAvanA viziSTa hatI. zAstragraMthonuM parizIlana, tADapatrIyagraMthono saMgraha ane jALavaNI, zAstrabhaMDAro ane pAThazALAnI sthApanAmAM emanuM aneruM yogadAna hatuM. A saMdarbhanA pariprekSyamAM adhyAtma yoginI pU. lalitAbAI ma.sA.nAM vidvAna ziSyA pU. DaoN. tarulatAjInI preraNAthI "saurASTra kesarI pU. prANaguru janma zatAbdI samiti' muMbaInA sahayogathI gurudevanI smRti ciraMjIva rAkhavA pUjyazrInI janma zatAbdI prasaMge saMsthAe "saurASTra kesarI prANaguru jaina philosophikala enDa liTararI rIsarca senTaranI sthApanA karI che. senTaranA uddeza A pramANe che : che jena tattvajJAna ane sAhityanuM adhyayana, saMzodhana, saMpAdana ane prakAzana karavuM. saMskRti, dharma ane adhyAtmanA sAhityanuM prakAzana karavuM. ja jaina dharmanAM tattvonI vaijJAnika rIte rajUAta karavI. ja prAcIna hastalikhita ane tADapatrIyagraMthonuM saMzodhana ane pustakAlayanI pravRtti karavI. A jaina dharmane kendramAM rAkhI mAnava dharmanI pravRttino vikAsa karavo. A jaina sAhityanA adhyayana ane saMzodhanano abhyAsa karatA vidyArthIone ziSyavRtti (skolarazipa) ApavI. che vidvAno ane saMtonAM pravacanonuM Ayojana karavuM. ja dharma ane saMskAranA vikAsa ane saMvardhana thAya tevI zibira ane anya kAryakramonuM Ayojana karavuM. saMskAralakSI, sattvazIla ane ziSTa sAhityanuM prakAzana karavuM. abhyAsa nibaMdha vAMcana (Paper Reading), lipi vAMcana ane prAcIna jaina graMtho (Old Jain Manuscript)nuM vAMcana. GLORY OF DETACHMENT 200.

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jaina dharma para saMzodhana M.A., Ph.D, M.Phil karanArAM jijJAsu, zrAvaka, saMta-satIjIone sahayoga, suvidhA ane mArgadarzana pUrA pADavA ane saMzodhita sAhityanuM prakAzana. jaina prAcIna graMtho, citro, zilpa, sthApatyanA phoTAo vagerenI sI.DI. taiyAra karAvavI. deza-videzamAM jaina dharma para parisaMvAda, pravacana-Ayojana, inTaraneTa para "vebasAITa" dvArA jaina tattvajJAna ane sAhitya viSayaka mAhitIno pracAra karavo. ApanA sahayoganI apekSA sAthe menejiMga TrasTI : mAnad saMyojaka : navanItabhAI zeTha guNavaMta baravALiyA saurASTra kesarI prANaguru jena philosophikala enDa liTararI rIsarca senTara s.P.R.J. kanyAzALA TrasTa, kAmA lena, ghATakopara (vesTa) muMbaI-400 086. zrI saurASTra kesarI prANaguru jena philosophikala enDa liTararI rIsarca senTara, ghATakopara, muMbaI-86. (senTaranI kAyamI yojanAnA dAtAo) mAnavamitra TrasTa, sAyana * zrI vizvavAtsalya prAyogika saMgha, muMbaI - ciMcaNI | ( senTaranA peTransa) * zrI akhila bhAratIya sthAnakavAsI jaina konpharansa, muMbaI dhrAMgadhrA nivAsI hAla ghATakopara zrI manasukhalAla amRtalAla saMghavI (vItarAga vaibhavanA preraka dAtA) sva. bhUpendrabhAI jIvarAjabhAI mahetAnA smaraNArthe ha. cArubahena, jayezabhAI, nikitA, nehA. zrI caMdrakAMta zivalAla zAhanAM dharmapatnI a.sau. snehalatAnA smaraNArthe hA : samaratabahena zivalAla zAha tathA dIpakabhAI zAha (208 777(c)(c)(c)(c)(c)(c)(c)(c)(c)(c)(c) vItarAga vaibhava)

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BHAGVAN MAHAVIR kaivalyA GODOHASAN