nikkyjain@gmail.com
Date : 17-Nov-2022
Index
| गाथा / सूत्र | विषय | गाथा / सूत्र | विषय |
|---|
| 1-001) | मंगलाचरण | 1-002) | सिद्ध परमेष्ठी को नमस्कार |
| 1-003) | सिद्ध परमेष्ठी को नमस्कार | 1-004) | सिद्ध परमेष्ठी को नमस्कार |
| 1-005) | सिद्ध परमेष्ठी को नमस्कार | 1-006) | अरिहंत परमेष्ठी को नमस्कार |
| 1-007) | आचार्य, उपाध्याय, साधु परमेष्ठी को नमस्कार | 1-008) | प्रभाकरभट्ट द्वारा विनती |
| 1-009) | विनती | 1-010) | परमात्मा के कथन की विनती |
| 1-011) | तीन प्रकार के आत्मा को कहने की प्रतिज्ञा | 1-012) | तीन प्रकार के आत्मा को जानने का प्रयोजन |
| 1-013) | बहिरात्मा | 1-014) | अन्तरात्मा |
| 1-015) | परमात्मा | 1-016) | ध्येय |
| 1-017) | लक्ष्य के लक्षण | 1-018) | शान्त और शिव |
| 1-019-021) | निरन्जन | 1-022) | परमात्मा - ध्यान के साधन नहीं |
| 1-023) | परमात्मा - ज्ञान का साधन नहीं | 1-024) | परमात्मा - अनन्त ज्ञान-दर्शन-सुख-वीर्यमयी |
| 1-025) | परमात्मा - शरीर रहित लोक के शिखर पर स्थित | 1-026) | परमात्मा - शरीर में स्थित |
| 1-027) | परमात्मा - अंतर-दृष्टि के प्रेरणा | 1-028) | परमात्मा शारीरिक और मानसिक सुख-दुःख रहित |
| 1-029) | [परमात्मा - देह में रहते हुए भी स्वभाव में स्थित | 1-030) | भेद-ज्ञान की प्रेरणा |
| 1-031) | आत्मा का लक्षण | 1-032) | ध्यान की विधि और उसका फल |
| 1-033) | देह में ही परमात्मा का निवास | 1-034) | परमात्मा का एक अद्भुत् लक्षण |
| 1-035) | परमात्मा - समभाव द्वारा परम आनन्द की प्राप्ति | 1-036) | आत्मा का परम आत्मा स्वरूप |
| 1-037) | पूर्व कथन की पुष्टि | 1-038) | परमात्मा - केवलज्ञान में स्वयं प्रतिभासित |
| 1-039) | परमात्मा - ध्यान का ध्येय | 1-040) | परमात्मा - संसार को उपजाता है |
| 1-041) | परमात्मा - संसार में रहते हुए भी संसार से परे | 1-042) | परमात्मा उत्कृष्ट समाधि / तप द्वारा ही जाना जाता है |
| 1-043) | परमात्मा - उत्पाद-व्यय-ध्रौव्य संयुक्त | 1-044) | शरीर और आत्मा के दृढ़ सम्बन्ध |
| 1-045) | देह से आत्मा का विशिष्ट महत्व | 1-046) | परमात्मा का वीतराग स्वरूप |
| 1-047) | परमात्मा के ज्ञान के स्थान का कथन | 1-048) | कर्म बंधन से मुक्त परमात्मा का स्वरूप |
| 1-049) | कर्म बंधन से मुक्त परमात्मा का स्वरूप | 1-050) | आत्मा क्या है |
| 1-051) | आत्मा का स्वरूप | 1-052) | आत्मा का सर्वव्यापक स्वरूप |
| 1-053) | आत्मा का जड स्वरूप | 1-054) | आत्मा का चरम शरीर प्रमाणरूप स्वरूप |
| 1-055) | आत्मा के शून्य स्वरूप का कथन | 1-056) | आत्मा के लक्षण |
| 1-057) | आत्मा के लक्षण का स्पष्टीकरण | 1-058) | आत्मा द्रव्य और उसके गुण |
| 1-059) | आत्मा और कर्म का परष्पर सम्बन्ध | 1-060) | सभी जीवों का प्राण कर्म |
| 1-061) | कर्म के कारण जीव को स्वभाव-लाभ नहीं | 1-062) | विषय-कषायों में लिप्तता से कर्म-बंध |
| 1-063) | इन्द्रियाँ, मन, समस्त विभाव, दुःख कर्म-जनित | 1-064) | परमार्थ से दुःख-सुख कर्म जनित |
| 1-065-1) | जिन्वचन को नहीं मानने का परिणाम | 1-065) | परमार्थ से बन्ध और मोक्ष कर्मजनित |
| 1-066) | कर्म द्वारा ही जीव के लोक में भ्रमण | 1-067) | द्रव्य-रूप परिवर्तित नहीं होता |
| 1-068) | जीव के जन्म-मरण बंध-मोक्ष नहीं | 1-069) | जीव के जन्म-मरण-रोग, इन्द्रियाँ, वर्ण नहीं |
| 1-070) | जन्म-बुढापा-मरण, रोग, वर्ण देह के | 1-071) | जीव को अमर जानकर भय-मुक्त हो |
| 1-072) | शरीर से ममत्व त्यागकर आत्मा को ध्या | 1-073) | पर-भाव और पर द्रव्य जीव स्वभाव से भिन्न |
| 1-074) | ज्ञानमयी भाव को छोड़कर अन्य सभी भाव को त्याग | 1-075) | रत्नत्रयमयी आत्मा का ध्यान कर |
| 1-076) | सम्यग्दृष्टि | 1-077) | मिथ्यादृष्टि |
| 1-078) | कर्म बलवान हैं | 1-079) | मिथ्यात्वी का लक्षण |
| 1-080) | मिथ्यात्वी की मान्यता | 1-081) | और भी |
| 1-082) | और भी | 1-083) | और भी |
| 1-084) | अज्ञान ही पाप | 1-085) | सम्यक्त्व की प्राप्ति |
| 1-086) | आत्मा स्पर्श या वर्ण नहीं | 1-087) | आत्मा के वर्ण या लिंग नहीं |
| 1-088) | आत्मा के वेष नहीं | 1-089) | आत्मा गुरु-शिष्यादिक भी नहीं |
| 1-090) | आत्मा मनुष्य-देव आदि नहीं | 1-091) | आत्मा पंडित मूर्ख आदि नहीं |
| 1-092) | आत्मा पुण्य-पापादि नहीं | 1-093) | आत्मा क्या है? |
| 1-094) | आत्मा ही ज्ञान-दर्शन-चारित्र | 1-095) | आत्मध्यान किसी तीर्थ, गुरु, देव से भी उत्कृष्ट |
| 1-096) | आत्मा ही दर्शन | 1-097) | आत्मध्यान से क्षणमात्र में मुक्ति |
| 1-098) | आत्म-ज्ञान बिना ज्ञान तप निष्फल | 1-099) | आत्मज्ञान से केवलज्ञान |
| 1-100) | उसी को दृढ़ करते हैं | 1-101) | केवलज्ञान का स्वभाव |
| 1-102) | उदाहरण | 1-103) | उपसंहार |
| 1-104) | प्रश्न | 1-105) | आत्मा का संस्थान |
| 1-106) | पर भावों को छोड़ | 1-107) | आत्मा ज्ञान गोचर |
| 1-108) | परलोक -- आत्मा से परमात्मा | 1-109) | परलोक -- अपना स्वरूप जानना |
| 1-110) | परलोक -- ध्यान का ध्येय | 1-111) | जैसी मति वैसी गति |
| 1-112) | पर-द्रव्य को मत देख | 1-113) | पर-द्रव्य |
| 1-114) | ध्यान की सामर्थ्य | 1-115) | चिंता रहित होकर देख |
| 1-116) | आत्म-ध्यान के बिना सुख सम्भव नहीं | 1-117) | आत्म-ध्यानी के सुख के सामान सुख नहीं |
| 1-118) | आत्म-ध्यानी को भगवान जैसा सुख | 1-119) | मोक्ष अपने आप में |
| 1-120) | राग-रंजित को मोक्ष-सुख नहीं | 1-121) | राग और सुख एक साथ नहीं रह सकते |
| 1-122) | भगवान आत्मा अनादि से | 1-123-A) | वन्द्य-वंदक भाव रहित |
| 1-123-B) | मन पर लगाम द्वारा मुक्ति प्राप्ति | 2-001) | समभाव द्वारा सुख की प्राप्ति |
| 2-002) | शिष्य द्वारा अनुरोध | 2-003) | मोक्ष, मोक्ष का फल, मोक्ष का कारण करने की प्रतिज्ञा |
| 2-004) | मोक्ष ही सुख | 2-005) | तीन पुरुषार्थों की अपेक्षा मोक्ष पुरुषार्थ की उत्तमता |
| 2-006) | मोक्ष तीन-लोक में उत्कृष्ट | 2-007) | मोक्ष में अविनाशी सुख |
| 2-008) | सभी ज्ञानियों का ध्येय मोक्ष | 2-009) | मोक्ष के चिंतवन की प्रेरणा |
| 2-010) | मोक्ष - परमात्म-प्राप्ति | 2-011) | मोक्षफल - शास्वत सुख |
| 2-012) | मोक्ष-मार्ग - निश्चय रत्नत्रय | 2-013) | मोक्ष-मार्ग - रत्नत्रय परिणत आत्मा |
| 2-014) | व्यवहार-रत्नत्रय की सार्थकता | 2-015) | व्यवहार-सम्यक्त्व |
| 2-016) | छह-द्रव्य | 2-017) | द्रव्यों के नाम |
| 2-018) | जीव का लक्षण | 2-019) | पुद्गल, धर्म, अधर्म का लक्षण |
| 2-020) | आकाश द्रव्य | 2-021) | काल द्रव्य |
| 2-022) | अखंड-प्रदेशी द्रव्य | 2-023) | क्रिया-रहित द्रव्य |
| 2-024) | द्रव्यों के प्रदेश | 2-025) | एक जगह रहते हुए भी मिलते नहीं |
| 2-026) | द्रव्यों का जीव पर उपकार | 2-027) | पर-द्रव्य दुःख का कारण |
| 2-028) | क्रम-प्राप्त ज्ञान और चारित्र का वर्णन | 2-029) | सम्यग्ज्ञान |
| 2-030) | सम्यक-चारित्र | 2-031) | अभेद रत्नत्रय |
| 2-032) | रत्नत्रय ही आत्मा | 2-033) | निर्मल आत्म-ध्यान से मुक्ति |
| 2-034) | सामान्य अवलोकन - दर्शन | 2-035) | दर्शन पूर्वक ज्ञान |
| 2-036) | तप द्वारा निर्जरा | 2-037) | समभाव द्वारा संवर |
| 2-038) | आत्मलीन ही संवर और निर्जरा | 2-039) | परिग्रह-रहित को संवर-निर्जरा |
| 2-040) | समभाव बिना रत्नत्रय नहीं | 2-041) | कषायों द्वारा असंयम |
| 2-042) | मोह-राग-द्वेष रहित को मुक्ति | 2-043) | परमार्थ के ज्ञाता सुखी |
| 2-044) | समभावधारी की निंदा द्वारा स्तुति | 2-045) | और भी निन्दा द्वारा स्तुति |
| 2-046-A) | योगी और भोगी में भेद | 2-046) | और भी निन्दा द्वारा स्तुति |
| 2-047) | ज्ञानी के किसी से राग द्वेष नहीं | 2-048) | ज्ञानी समभाव को छोड़कर कुछ नहीं करता |
| 2-049) | ज्ञानी के परिग्रह में राग-द्वेष नहीं | 2-050) | ज्ञानी के विषयों में राग-द्वेष नहीं |
| 2-051) | ज्ञानी के देह में राग-द्वेष नहीं | 2-052) | ज्ञानी के ग्रहण-त्याग में राग-द्वेष नहीं |
| 2-053) | बंध-मोक्ष का कारण स्वयं -- ज्ञानी | 2-054) | पुण्य-पाप मोक्ष के कारण -- अज्ञानी |
| 2-055) | अज्ञानी पुण्य-पाप को समान नहीं मानता | 2-056) | पाप का उदय भी भला |
| 2-057) | पुण्य का उदय भी बुरा | 2-058) | आत्मदर्शी का मरण भी शुभ और अज्ञानी का पुण्य करना भी अशुभ |
| 2-059) | आत्मदर्शी सुखी, अज्ञानी दुखी | 2-060) | मोह उत्पन्न करे ऐसा पुण्य का उदय बुरा |
| 2-061) | देव-शास्त्र-गुरु की भक्ति से पुण्य, मुक्ति नहीं | 2-062) | देव-शास्त्र-गुरु से द्वेष पापभाव |
| 2-063) | पाप से दुर्गति, पुण्य से सुगति, दोनों के ही नाश से मोक्ष | 2-064) | ज्ञानी के लिए वंदना, निंदा, प्रायश्चित्त हेय |
| 2-065) | ज्ञानियों को ज्ञानमय भाव नहीं छोड़ना चाहिए | 2-066) | शुद्ध-उपयोग बिना मुक्ति नहीं |
| 2-067) | शुद्धोपयोग ही मुख्य | 2-068) | शुद्ध-उपयोग ही धर्म |
| 2-069) | शुद्ध-भाव बिना मुक्ति नहीं | 2-070) | चित्त की शुद्धि बिना सब करना व्यर्थ |
| 2-071) | शुभ से धर्म, अशुभ पाप, शुद्ध अबन्धक | 2-072) | दान से भोग, तप से इंद्रत्व, ज्ञान से मोक्ष |
| 2-073) | निसंदेह ज्ञान से ही मोक्ष, ज्ञान-रहित को संसार-भ्रमण | 2-074) | ज्ञान-रहित के मोक्ष नहीं -- उदाहरण |
| 2-075) | आत्म-बोध बिना ज्ञान और तप व्यर्थ | 2-076) | आत्मज्ञानी के पर-द्रव्य में प्रीती नहीं |
| 2-077) | आत्मज्ञानी को विषय-भोग में प्रीती क्यों नहीं? | 2-078) | आत्मज्ञान श्रेष्ठ -- उदाहरण |
| 2-079) | कर्म-फल में राग-द्वेष से संसार | 2-080) | कर्म-फल में राग-द्वेष रहित के निर्जरा |
| 2-081) | परमाणु-मात्र राग-द्वेष भी मुक्ति में बाधक | 2-082) | आत्म-ज्ञान बिना शास्त्र-ज्ञान और तप से मुक्ति नहीं |
| 2-083) | शास्त्र-पढ़ने का प्रयोजन विकल्प-रहितता | 2-084) | शास्त्र-ज्ञान का प्रयोजन आत्म-ज्ञान |
| 2-085) | आत्म-ज्ञान बिना तीर्थ-भ्रमण से मुक्ति नहीं | 2-086) | ज्ञानी और मिथ्यादृष्टि मुनि में भेद |
| 2-087) | अज्ञानी धर्म के फल में संसार को चाहता है | 2-088) | अज्ञानी शिष्य-पुस्तकादिक से हर्षित होता है |
| 2-089) | अज्ञानी के ख्याति-लाभ-पूजा द्वारा संसार | 2-090) | द्रव्यलिंगी अपने-आप को ठगता है |
| 2-091) | द्रव्यलिंगी छोड़कर फिर ग्रहण कर लेता है | 2-092) | ख्याति-लाभ के लिए परमात्मा को छोड़ना तुच्छ-बुद्धि |
| 2-093) | मिथ्यादृष्टि परमार्थ से अनिभिज्ञ | 2-094) | परमार्थ से सभी जीव समान |
| 2-095) | परमार्थ से जीवों में शरीर-कृत भेद नहीं | 2-096) | केवलज्ञानी तीन-लोक के जीवों को सामान देखते हैं |
| 2-097) | परमार्थ दृष्टि से जीव | 2-098) | सभी जीव दर्शन-ज्ञानमयी |
| 2-099) | शुद्ध-जानने वाले जीवों में भेद नहीं करते | 2-100) | जो साधु जीवों को सामान देखते हैं वे मुक्त होते हैं |
| 2-101) | सभी जीवों का निज-लक्षण दर्शन और ज्ञान | 2-102) | शरीरों के भेद से जीवों में भेद देखना मिथ्यादृष्टि |
| 2-103) | शारीरिक अवस्था कर्म-कृत | 2-104) | शत्रु-मित्र, अपने-पराए में एकपना करना सम्यग्दर्शन |
| 2-105) | समभाव संसार-समुद्र के लिए नाव के समान | 2-106) | जीवों में भेद करने वाला कर्म जीव नहीं |
| 2-107) | ब्राह्मणादि वर्ण-भेद भी मत कर | 2-108) | आत्मज्ञ पर-द्रव्य के सम्बन्ध को छोड़ देते हैं |
| 2-109) | जिनके समभाव नहीं उनका संग मत कर | 2-110) | कुसंग से दुःख का उदाहरण |
| 2-111-a) | भिक्षा में स्वादयुक्त आहार की इच्छा मत कर | 2-111-b) | भोजन की लोलुपता को त्याग |
| 2-111-c) | मुनि भोजन में गृद्धता न करे | 2-111) | मोह दुख का कारण देख और छोड़ |
| 2-112) | इन्द्रिय-विषयों को त्याग | 2-113) | लोभ को दुःख का करण देख और त्याग |
| 2-114) | उदाहरण | 2-115) | स्नेह को दुःख का कारण देख और त्याग |
| 2-116) | उदाहरण | 2-117) | जो विषयों में आसक्त नहीं, वे धन्य |
| 2-118) | जिनेश्वरदेव ने भी राज्य-वैभव छोड़कर मोक्ष को साधा | 2-119) | संसार में सिर्फ दुःख, मोक्ष को जा । |
| 2-120) | दुःख-रुपी कर्म को मत कर | 2-121) | अज्ञानी कर्मों को करता है |
| 2-122) | ज्ञान-रहित जीव दुखी | 2-123) | संयोग कर्माधीन और विनाशीक |
| 2-124) | निश्चिन्त होकर तप कर | 2-125) | पाप के फल को अकेले ही भोगना होगा |
| 2-126) | पाप का फल अनन्त गुणा | 2-127) | जीवों को अभयदान दे |
| 2-128) | कर्म-कृत को भ्रम जानकर छोड़ | 2-129) | शरीर भी कर्म-कृत |
| 2-130) | सभी संयोग नष्ट हो जाएँगे | 2-131) | एक शुद्धात्मा को छोड़कर सब-कुछ विनाशीक |
| 2-132) | धन-यौवन विनाशीक, धर्म कर | 2-133) | शरीर को तप में लगा |
| 2-134) | कुटुम्बी-जन संसार का कारण | 2-135) | मनुष्य जन्म पाकर तप करना चाहिए |
| 2-136) | इन्द्रियों को वश में कर | 2-137-a) | इन्द्रिय विजयी ही ध्यानी |
| 2-137) | मन को इन्द्रियों के विषयों में जाने से रोक | 2-138) | विषय-सुख में रमणता दुख का कारण |
| 2-139) | विषय-भोग के त्यागी धन्य | 2-140) | मन इन्द्रियों का स्वामी |
| 2-141) | जीतेंद्रिय होकर शुद्धात्मा का अनुभव कर | 2-142) | आत्म-ज्ञान बिना दुःख |
| 2-143) | आज तक सम्यक्त्व नहीं ग्रहण किया | 2-144) | घर-वास पाप वास है |
| 2-145) | पर में ममत्व मत कर | 2-146) | शुद्धात्मा को छोड़ कुछ और भावना मत कर |
| 2-147) | शरीर असार है | 2-148) | शरीर अशुचि है |
| 2-149) | अशुचि शरीर से प्रीति मत कर | 2-150) | शरीर पाप, दुःख और अशुचि से निर्मित |
| 2-151) | देह से नहीं धर्म से प्रीति कर | 2-152) | आत्मा को ज्ञानादि गुणमय देख |
| 2-153) | देह दुःख का कारण अत: ममत्व त्याग | 2-154) | इन्द्रियाधीन सुख की जगह आत्माधीन सुख को देख |
| 2-155) | ज्ञान को छोड़कर कुछ भी आत्मा नहीं | 2-156) | स्थिर चित्त द्वारा आत्मा प्रत्यक्ष |
| 2-157) | योग द्वारा मन को वश में कर | 2-158) | आत्म-ध्यान द्वारा ही केवलज्ञान |
| 2-159) | विकल्प-रहित होकर आत्म-ध्यान करने वाले धन्य | 2-160) | समूल परिवर्तित, पुण्य-पाप से रहित धन्य |
| 2-161) | प्रभाकर भट्ट द्वारा निवेदन | 2-162) | योग द्वारा ध्यान |
| 2-163) | परम-समाधि | 2-164) | निर्विकल्प समाधि द्वारा मोह टूटता है |
| 2-165) | प्रभाकर भट्ट द्वारा विनती | 2-166-167) | परमार्थ मार्ग |
| 2-168) | व्यवहार मोक्षमार्ग | 2-169) | अकेले बाह्य-योग दारा सिद्धि नहीं |
| 2-170) | चिंता-मुक्त हुए बिना संसार भरमान नहीं छूटता | 2-171) | मन को मारकर परब्रह्म का ध्यान करो |
| 2-172) | सब विषयों को छोड़कर आत्मदेव को ध्यावो | 2-173) | आत्मा को जिसरूप से ध्यावो, उसी-रूप परिणमता है |
| 2-174) | आत्मा परमात्मा कैसे बनता है? | 2-175) | मैं ही परमात्मा |
| 2-176) | कर्म-स्वभाव आत्म-स्वभाव से भिन्न | 2-177) | आत्मा को निर्मल देख |
| 2-178-181) | भेदविज्ञान की भावना का रक्त पीतादि वस्त्र द्वारा दृष्टांत | 2-182) | शरीर को शत्रु की तरह देख |
| 2-183) | दुःख में भी सकारात्मकता | 2-184) | विपरीत परिस्थितियों में आत्म-तत्त्व की भावना |
| 2-185) | कर्म-बंध नहीं करे, आत्म-स्वरूप में लगे | 2-186) | कोई दोष ग्रहण करे तो क्षमाभाव रखे |
| 2-187) | सब चिंताओं का निषेध | 2-188) | मोक्ष की भी चिन्ता नहीं करे |
| 2-189) | परमसमाधि द्वारा कर्मों से छूटना होता है | 2-190) | शुभ-अशुभ विकल्पों का नाश ही परम-समाधि |
| 2-191) | समभाव बिना ज्ञान और तप व्यर्थ | 2-192) | विषय-कषाय रहित परम-समाधि |
| 2-193) | मात्र बाह्य समाधि से कार्य की सिद्धि नहीं | 2-194) | चित्त से विकल्पों का हटना ही परमसमाधि |
| 2-195) | परम-समाधि में लीनता से केवलज्ञान | 2-196) | केवलज्ञान की महिमा |
| 2-197) | केवलज्ञान ही आत्मा का स्वभाव | 2-198) | कर्मों और दोषों से रहित ही परमात्म-प्रकाश |
| 2-199) | अनंतचतुष्टयमयी परमप्रकाश है | 2-200) | जिनदेव के ही अनेक नाम |
| 2-201) | सिद्ध भगवान | 2-202) | सिद्धों की महिमा |
| 2-203) | सिद्धों का स्वरूप | 2-204) | परमात्मप्रकाश की भावना में लीनता का फल |
| 2-205) | परमात्मप्रकाश के अभ्यास का फल | 2-206) | परमात्मप्रकाश के पढ़ने का फल |
| 2-207) | परमात्मप्रकाश ग्रंथ के योग्य कौन? | 2-208) | और भी |
| 2-209) | और भी | 2-210) | शास्त्र का फल |
| 2-211) | उद्धतपने का त्याग | 2-212) | ग्रन्थकर्ता द्वारा क्षमायाचना |
| 2-213) | ग्रंथ के पढ़ने का फल | 2-214) | अन्त-मंगल |
!! श्रीसर्वज्ञवीतरागाय नम: !!
श्रीमद्-भगवत्योगीन्दु-देव-प्रणीत
श्री
परमात्मप्रकाश
मूल प्राकृत गाथा,
आभार :
🏠
!! नम: श्रीसर्वज्ञवीतरागाय !!ओंकारं बिन्दुसंयुक्तं नित्यं ध्यायन्ति योगिनः
कामदं मोक्षदं चैव ॐकाराय नमो नम: ॥1॥
अविरलशब्दघनौघप्रक्षालितसकलभूतलकलंका
मुनिभिरूपासिततीर्था सरस्वती हरतु नो दुरितान् ॥2॥
अज्ञानतिमिरान्धानां ज्ञानाञ्जनशलाकया
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नम: ॥3॥
॥ श्रीपरमगुरुवे नम:, परम्पराचार्यगुरुवे नम: ॥सकलकलुषविध्वंसकं, श्रेयसां परिवर्धकं, धर्मसम्बन्धकं, भव्यजीवमन: प्रतिबोधकारकं, पुण्यप्रकाशकं, पापप्रणाशकमिदं शास्त्रं श्री-परमात्मप्रकाश नामधेयं, अस्य मूल-ग्रन्थकर्तार: श्री-सर्वज्ञ-देवास्तदुत्तर-ग्रन्थ-कर्तार: श्री-गणधर-देवा: प्रति-गणधर-देवास्तेषां वचनानुसार-मासाद्य आचार्य श्री-भगवत्योगीन्दु-देव विरचितं ॥
॥ श्रोतार: सावधान-तया शृणवन्तु ॥मंगलं भगवान् वीरो मंगलं गौतमो गणी
मंगलं कुन्दकुन्दार्यो जैनधर्मोऽस्तु मंगलम् ॥
सर्वमंगलमांगल्यं सर्वकल्याणकारकं
प्रधानं सर्वधर्माणां जैनं जयतु शासनम् ॥
🏠
जे जाया झाणग्गियएँ कम्म-कलंक डहेवि
णिच्च-णिरंजण-णाण-मय ते परमप्प णवेवि ॥1॥
Meaning : Obeisance to that Siddha Parmatman who having by the fire of meditation burnt up his Karmas, has freed himself from the impurities of karmic alloy, attained the purity of consciousness, and become Everlasting.
🏠
ते वंदउँ सिरि-सिद्ध-गण होसहिँ जे वि अणंत
सिवमय-णिरुवम-णाणमय परम-समाहि भजंत ॥2॥
Meaning : I bow to all those Great Souls, infinite in number, who will in the future become perfect, unmatched Intelligence with the aid of true meditation, which is free from love and hatred.
🏠
ते हउँ वंदउँ सिद्ध-गण अच्छहिँ जे वि हवंत
परम-समाहि-महग्गियएँ कम्मिंधणइँ हुणंत ॥3॥
Meaning : I also bow to the Siddhas who having burnt up the fuel of Karmas are now obtaining Nirvana from the Videha-Kshetra.
🏠
ते पुणु वंदउँ सिद्ध-गण जे णिव्वाणि वसंति
णाणिं तिहुयणि गरुया वि भव-सायरि ण पडंति ॥4॥
Meaning : I also bow to those Siddhas who now live in Nirvana. As Tirthankaras, they preached Dharma to us, and are our teachers, though not now in Samsara.
🏠
ते पुणु वंदउँं सिद्ध-गण जे अप्पाणि वसंत
लोयालोउ वि सयलु इहु अच्छहिँ विमलु णियंत ॥5॥
Meaning : I bow to those Siddhas who live only in the AtmaSwarup , and see all the objects of the universe by their Pure Intelligence.
🏠
केवल-दंसण-णाणमय केवल-सुक्ख-सहाव
जिणवर वंदउँ भत्तियए जेहिँ पयासिय भाव ॥6॥
Meaning : I bow with reverence to Shri Jinendra Deva who is the enjoyer of Kewala Darshana , Kewala Gyana , and Kewala Sukha , and who has shown the Swarupa of things.
🏠
जे परमप्पु णियंति मुणि परम-समाहि धरेवि
परमाणंदह कारणिण तिण्णि वि ते वि णवेवि ॥7॥
Meaning : I bow to those Munis of the three grades, the Acharyas, the Upadhayas, and the Sadhus who having established themselves in perfect meditation, which brings about supreme happiness, have acquired the Parama Pada .
🏠
भाविं पणविवि पंच-गुरु सिरि-जोइंदु-जिणाउ
भट्टपहायरि विण्णविउ विमलु करेविणु भाउ ॥8॥
Meaning : Prabhakara Bhatta having purified his mind and having bowed to the Panch Parmeshti prays to Sri Yogindra Acharya.
🏠
गउ संसारि वसंताहँ सामिय कालु अणंतु
पर मइँ किं पि ण पत्तु सुहु दुक्खु जि पत्तु महंतु ॥9॥
Meaning : O Master ! Infinite time has passed away and I have been roaming about in Sansara; but I have got no happiness ; I have always been in dire misery.
🏠
चउ-गइ-दुक्खहँ तत्ताहँ जो परमप्पउ कोइ
चउ-गइ-दुक्ख-विणासयरु कहहु पसाएँ सो वि ॥10॥
Meaning : O Master! Pray tell me about him, who having destroyed the pains of the four Gatis , has attained the ParamaPada .
🏠
पुणु पुणु पणविवि पंच-गुरु भावेँ चित्ति धरेवि
भट्टपहायर णिसुणि तुहुँ अप्पा तिविहु कहेवि ॥11॥
Meaning : O Prabhakara! Hear thou with belief, I shall, after bowing to and keeping respectfully in mind the five Preceptors, tell you all about the three kinds of Atman .
🏠
अप्पा ति-विहु मुणेवि लहु मूढउ मेल्लहि भाउ
मुणि सण्णाणेँ णाणमउ जो परमप्प-सहाउ ॥12॥
Meaning : Having known Atman as of three kinds, first eliminate the BahirAtman , and having become the AntarAtman meditate upon the ParmAtman.
🏠
मूढु वियक्खणु बंभु परु अप्पा ति-विहु हवेइ
देहु जि अप्पा जो मुणइ सो जणु मूढु हवेइ ॥13॥
Meaning : Atman is of three kinds : the BahirAtman , the AntarAtman , and the ParmAtman . One who knows his body as his soul, is the ignorant Bahiratman .
🏠
देह-विभिण्णउ णाणमउ जो परमप्पु णिएइ
परम-समाहि-परिट्ठियउ पंडिउ सो जि हवेइ ॥14॥
Meaning : One who knows the Atman as separate and distinct from the body, as Gyan-Swarup and well established in perfect tranquillity, is the wise Antar-Atman .
🏠
अप्पा लद्धउ णाणमउ कम्म-विमुक्केँ जेण
मेल्लिवि सयलु वि दव्वु परु सो परु मुणहि मणेण ॥15॥
Meaning : He who knows his self, who exists in knowledge, who is free from Karmas-thou with pure belief know Him as Parmatman . There are five classes of Adepts, or Masters, in Jainism, viz., the Arhanta, the Siddha, the Acharya, the Upadhya and the Sadhu. They are called the Panch Parmeshti collectively.
🏠
तिहुयण-वंदिउ सिद्धि-गउ हरि-हर झायहिँ जो जि
लक्खु अलक्खेँ धरिवि थिरु मुणि परमप्पउ सो जि ॥16॥
Meaning : That Siddha Bhagwan whom the three worlds worship and greate gods meditate upon, who has a steady knowledge of all things, tangible and intangible, is the Parmatman .
🏠
णिच्चु णिरंजणु णाणमउ परमाणंद-सहाउ
जो एहउ सो संतु सिउ तासु मुणिज्जहि भाउ ॥17॥
Meaning : He is Nitya , Niranjana , Gyana-Swarupa and Parma-Nanda . One who is such is Shanta and Shiva . Know thy self as such, and realize it.
🏠
जो णिय-भाउ ण परिहरइ जो पर-भाउ ण लेइ
जाणइ सयलु वि णिच्चु पर सो सिउ संतु हवेइ ॥18॥
Meaning : He who never gives up his Svabhava. , and never adopts the Bhava of another, and knows self and not-self, that is, all the things of the three worlds and of the three times, is the Shanta and Shiva God.
🏠
जासु ण वण्णु ण गंधु रसु जासु ण सद्दु ण फासु
जासु ण जम्मणु मरणु णवि णाउ णिरंजणु तासु ॥19॥
जासु ण कोहु ण मोहु मउ जासु ण माय ण माणु
जासु ण ठाणु ण झाणु जिय सो जि णिरंजणु जाणु ॥20॥
अत्थि ण पुण्णु ण पाउ जसु अत्थि ण हरिसु विसाउ
अत्थि ण एक्कु वि दोसु जसु सो जि णिरंजणु भाउ ॥21॥
Meaning : He who is free from colour, smell, taste, sound and touch, that is, who is free from body and is not subject to birth and death, such a Being is Niranjana.
Know thou that Being as Niramjana in whom Krodha , Moha , Mada , Maya and Mana do not exist, and who is in no way concerned with meditation and the object of meditation.
One who is devoid of virtue and evil, of pleasure and pain, and is free from every sort of defect or blemish, know thou that soul as Niranjana.
🏠
जासु ण धारणु धेउ ण वि जासु ण जंतु ण मंतु
जासु ण मंडलु मुद्द ण वि सो मुणि देउँ अणंतु ॥22॥
Meaning : One who is free from the act and the objects of meditation, from incantations and amulets, also from Mandala and Mudra , etc., , is Niranjana.
🏠
वेयहिँ सत्थहिँ इंदियहिँ जो जिय मुणहु ण जाइ
णिम्मल-झाणहँ जो विसउ सो परमप्पु अणाइ ॥23॥
Meaning : That Parmatman is not known by reading Vedas and Shastras, nor is He perceived by senses ; He can only be known by pure self-contemplation.
🏠
केवल-दंसण -णाणमउ केवल-सुक्ख सहाउ
केवल-वीरिउ सो मुणहि जो जि परावरु भाउ ॥24॥
Meaning : Know thou that to be the Parmatman who has Kewal-Gyan , Kewal-Darshan , Ananta-Sukha and Ananta-Virya .
🏠
एयहिँ जुत्तउ लक्खणहिँ जो परु णिक्कलु देउ
सो तहिँ णिवसइ परम-पइ जो तइलोयहँ झेउ ॥25॥
Meaning : Who is endowed with these Lakshans , who is worshipped by the three worlds, who is the Highest Deva and who is without a body, such a Parmatman resides on the top of the world.
🏠
जेहउ णिम्मलु णाणमउ सिद्धिहिँ णिवसइ देउ
तेहउ णिवसइ बंभु परु देहहं मं करि भेउ ॥26॥
Meaning : The same Parma-Brahma who exists as Nirmal and Gyan-Maee in the Siddha Avastha lives in the Sansara Avastha in the body. You should not see difference.
🏠
जेँ दिट्ठेँ तुट्टंति लहु कम्मइँ पुव्व-कियाइँ
सो परु जाणहि जोइया देहि वसंतु ण काइँ ॥27॥
Meaning : That Parmatman, the meditation on whom destroys the past accumulated Karmas, that Supreme and the Highest Object of knowledge, is no where else than within thyself.
🏠
जित्थु ण इंदिय-सुह-दुहइँ जित्थु ण मण-वावारु
सो अप्पा मुणि जीव तुहुँ अण्णु परिं अवहारु ॥28॥
Meaning : Know thou that to be the Atman who is not subject to sensual pleasures and pains, and who is free from the action of mind; all else is foreign to thee; give it up.
🏠
देहादेहहिँ जो वसइ भेयाभेय-णएण
सो अप्पा मुणि जीव तुहुँ किं अण्णेँ बहुएण ॥29॥
Meaning : One who being united to the body, dwells in it, and who from the Nischaya point of view is separate and quite distinct from that body, know thou that one to be thy Atman; with other numerous objects which exist, thou hast no concern.
🏠
जीवाजीव म एक्कु करि लक्खण-भेएँ भेउ
जो परु सो परु भणमि मुणि अप्पा अप्पु अभेउ ॥30॥
Meaning : Do not regard Jiva and Ajiva as one: both of them are, by their own Lakshanas , distinct; know that which is different from Atman as different from it and know Atman alone to be the Atman.
🏠
अमणु अणिंदिउ णाणमउ मुत्ति-विरहिउ चिमित्तु
अप्पा इंदिय-विसउ णवि लक्खणु एहु णिरुत्तु ॥31॥
Meaning : He has not got Mana ; has no Indriyas ; is Gyana-Maee ; is without Moorti ; is Chaitanya Matra ; and cannot be known by the senses. From the Nischaya point of view, these are the attributes of Atman .
🏠
भव-तणु-भोय-विरत्त-मणु जो अप्पा झाएइ
तासु गुरुक्की वेल्लडी संसारिणि तुट्टेइ ॥32॥
Meaning : When one applies one's heart which is attached to bodily pleasures and worldly enjoyments to spiritual meditation, the spring of his births and deaths in Sansar dries up, that is, his roaming about in transmigration comes to an end.
🏠
देहादेवलि जो वसइ देउ अणाइ-अणंतु
केवल-णाण-फुरंत-तणु सो परमप्पु णिभंतु ॥33॥
Meaning : That who dwells in the temple of the Samsari Jiva's body, that one is Deva ; He is Eternal and Infinite and is endowed with pure, Kewal-Gyan in potency; He is called the Parmatman.
🏠
देहे वसंतु वि णवि छिवइ णियमेँ देहु वि जो जि
देहेँ छिप्पइ जो वि णवि मुणि परमप्पउ सो जि ॥34॥
Meaning : One who, although dwelling in the body, does not touch it, that is, does not become converted into the nature of the body-nor does the body become converted into his nature -- that is the self-same Parmatman.
🏠
जो सम-भाव -परिट्ठियहं जोइहँ कोइ फुरेइ
परमाणंदु जणंतु फुडु सो परमप्पु हवेइ ॥35॥
Meaning : The Atman who has become established in perfect equanimity, undisturbed tranquillity and supreme happiness is Parmatman .
🏠
कम्म-णिबद्धु वि जोइया देहि वसंतु वि जो जि
होइ ण सयलु कया वि फुडु मुणि परमप्पउ सो जि ॥36॥
Meaning : He, who although bound with Karmas, dwells in the body and is not transmuted into the body, is Parmatman. You should know Him.
🏠
जो परमत्थेँ णिक्कलु वि कम्म-विभिण्णउ जो जि
मूढा सयलु भणंति फुडु मुणि परमप्पउ सो जि ॥37॥
Meaning : He who with reference to his real nature is neither the body nor Karmas, and whom the ignorant know as identical with the body, that one is Parmatman.
🏠
गयणि अणंति वि एक्क उडु जेहउ भुयणु विहाइ
मुक्कहँ जसु पए बिंबियउ सो परमप्पु अणाइ ॥38॥
Meaning : He, in the infinite knowledge of whom the three worlds are like a star in the infinite Akasha , the same is the Parmatman.
🏠
जोइय-विंदहिँ णाणमउ जो झाइज्जइ झेउ
मोक्खहँ कारणि अणवरउ सो परमप्पउ देउ ॥39॥
Meaning : That Gyan-Maee Atman whom the Yogis deeply immersed in Vitrag and Nirvikalp. meditate upon, in order to obtain Moksh, is Parmatman.
🏠
जो जिउ हेउ लहेवि विहि जगु बहु-विहउ जणेइ
लिंगत्तय-परिमंडियउ सो परमप्पु हवेइ ॥40॥
Meaning : That Atman is also Parmatman who having assimilated into himself, in various ways, the condemnable assumes various forms in the world, and adopts the three sexes .
🏠
जसु अब्भंतरि जगु वसइ जग-अब्भंतरि जो जि
जगि जि वसंतु वि जगु जि ण वि मुणि परमप्पउ सो जि ॥41॥
Meaning : The universe consisting of the three worlds is existing in the Kewala Jnana of Parmatman, and that All-knowing Parmatman Bhagwan is dwelling in Jagat , still that Parmatman doe; not become converted into the Roopa of Jagat .
🏠
देहि वसंतु वि हरि-हर वि जं अज्ज वि ण मुणंति
परम-समाहि-तवेण विणु सो परमप्पु भणंति ॥42॥
Meaning : The Atman who dwells in the body is beyond the cognition of Hari and Har, etc., who are devoid of Parma Smadhi ; the same Atman is Parmatman.
🏠
भावाभावहिँ संजुवउ भावाभावहिँ जो जि ।
देहि जि दिट्ठउ जिणवरहिँ मुणि परमप्पउ सो जि ॥43॥
Meaning : That which possesses Nij Bhava and is devoid of Par Bhava , and has been seen dwelling in the body by the Jinendra Deva, who is devoid of Par Bhava and one with Nij Bhava, is to be known as the Parmatman.
🏠
देहि वसंतेँ जेण पर इंदिय-गामु वसेइ
उव्वसु होइ गएण फुडु सो परमप्पु हवेइ ॥44॥
Meaning : Know thou Him to be Parmatman by whose dwelling this fivesensed village the human body) becomes populated, and by whose going away. it becomes quite desolate.
🏠
जो णिय-करणहिँ पंचहिँ वि पंच वि विसय मुणेइ
मुणिउ ण पंचहिँ पंचहिँ वि सो परमप्पु हवेइ ॥45॥
Meaning : That who knows the objects of the five senses but is not knowable by those senses, know Him as Parmatman.
🏠
जसु परमत्थेँ बंधु णवि जोइय ण वि संसारु
सो परमप्पउ जाणि तुहुँ मणि मिल्लिवि ववहारु ॥46॥
Meaning : That whose Svabhava is free from Bandh and Sansar is the Parmatman. Meditate upon Him and regard the Vyavahar a thing fit to be given up.
🏠
णेयाभावे विल्लि जिम थक्कइ णाणु वलेवि
मुक्कहँ जसु पय बिंबियउ परम-सहाउ भणेवि ॥47॥
Meaning : Kewal-Gyan is Infinite, it pervades all the objects of the universe ; had there been more objects, it would have also pervaded them, just as a creeper can pervade the whole room however large it may be. The soul who possesses such a Gyan is Parmatman.
🏠
णेयाभावे विल्लि जिम थक्कइ णाणु वलेवि
मुक्कहँ जसु पय बिंबियउ परम-सहाउ भणेवि ॥48॥
Meaning : Karmas produce their respective effects in the shape of pleasure and pain, happiness and sorrow; but they neither destroy the Svabhava of the Jiva , nor can they produce any new Svabhava in it: that same Jiva is Parmatman ; realise Him by pure contemplation.
🏠
कम्म-णिबद्धु वि होइ णवि जो फुडु कम्मु कया वि
कम्मु वि जो ण कया वि फुडु सो परमप्पउ भावि ॥49॥
Meaning : He who although in bondage with Karmas does not assume the nature of Karmas, nor can whose nature be assumed by the Karmas, is the Parmatman; see Him within thyself.
🏠
कि वि भणंति जिउ सव्वगउ जिउ जडु के वि भणंति
कि वि भणंति जिउ देह-समु सुण्णु वि के वि भणंति ॥50॥
Meaning : Some persons hold that the Atman is Sarva-Vyapi ; some say that it is Jada ; some maintain that the Atman is Deha Parimana , and there are others who assert that it is Shunya .
🏠
अप्पा जोइय सव्व-गउ अप्पा जडु वि वियाणि
अप्पा देह-पमाणु मुणि अप्पा सुण्णु वियाणि ॥51॥
Meaning : The Atman is Sarva-Vyapi ; it is also Jada ; it is also Deha Pariman. , and also Shunya .
🏠
अप्पा कम्म - विवज्जियउ केवल-णाणेँ जेण
लोयालोउ वि मुणइ जिय सव्वगु वुच्चइ तेण ॥52॥
Meaning : The Atman when free from Karmas, knows the whole universe through Kewala Jnana ; for this reason it is called Sarva-Gyata or SarvaVyapi .
🏠
जे णिय-बोह -परिट्ठियहँ जीवहँ तुट्टइ णाणु
इंदिय-जणियउ जोइया तिं जिउ जडु वि वियाणु ॥53॥
Meaning : When the Atman acquires Kewal-Gyan which is Atindriya , then he does not possess the Indriya Gyan ; because of the absence of the functioning of senses in that perfect condition He is described as Jada.
🏠
कारण - विरहिउ सुद्ध-जिउ वड्ढइ खिरइ ण जेण
चरम-सरीर-पमाणु जिउ जिणवर बोल्लहिं तेण ॥54॥
Meaning : When the Karmas which are the cause of increase and decrease of size and stature are destroyed, the Atman who by their destruction becomes the Siddha Atman does not increase or decrease, but remains equal to the body from which he acquires Nirvana--this is what the Arhats have said, and it is in this respect that the Atman is called Deha Parimana .
🏠
अट्ठ वि कम्मइँ बहुविहइँ णवणव दोस वि जेण
सुद्धहँ एक्कुवि अत्थि णवि सुण्णु वि वुच्चइ तेण ॥55॥
Meaning : The Siddha Atman is not in the bondage of any of the eight Karmas-or-their sub-divisions, nor does He possess any of the eighteen blemishes; as such He is called Shunya .
🏠
अप्पा जणियउ केण ण वि अप्पेँ जणिउ ण कोइ
दव्व-सहावेँ णिच्चु मुणि पज्जउ विणसइ होइ ॥56॥
Meaning : None created the Atman, nor does the Atman create anything ; with reference to his Svabhava he is Nitya , but with reference to his Paryaya he is born and dies.
🏠
तं परियाणहि दव्वु तुहुँ जं गुण-पज्जय-जुत्तु
सह-भुव जाणहि ताहँ गुण कम-भुव पज्जउ वुत्तु ॥57॥
Meaning : Know that to be Dravya which possesses Gunas and Paryayas : that which is Svabhavi, that is, remains ever with the substance is Guna, and that which is Kramvarti is called Paryaya.
🏠
अप्पा बुज्झहि दव्वु तुहुँ गुण पुणु दंसणु णाणु
पज्जय चउ-गइ-भाव तणु कम्म-विणिम्मिय जाणु ॥58॥
Meaning : Know the Atman as a Dravya, with Darshana and Jnana as his Gunas and the Chaturgati Paribrahmana as his Vibhava Paryayas .
🏠
जीवहँ कम्मु अणाइ जिय जणियउ कम्मु ण तेण
कम्मेँ जीउ वि जणिउ णवि दोहिँ वि आइ ण जेण ॥59॥
Meaning : Both the Jiva and Karma are eternal; neither creates the other; both are existing from eternity.
🏠
एहु ववहारेँ जीवउउ हेउ लहेविणु कम्मु
बहुविह-भावेँ परिणवइ तेण जि धम्मु-अहम्मु ॥60॥
Meaning : This Vyavahari Jiva by the Nimitta of his previous Karmas, assumes the various conditions of virtue and evil.
🏠
ते पुणु जीवहँ जोइया अट्ठ वि कम्म हवंति ।
जेहिँ जि झंपिय जीव णवि अप्प-सहाउ लहंति ॥61॥
Meaning : These Karmas are of eight kinds; because of their influence the Jiva does not obtain his Atmic Svabhava .
🏠
विसय-कसायहिँ रंगियहँ ते अणुया लग्गंति ।
जीव-पएसेहँ मोहियहँ ते जिण कम्म भणंति ॥62॥
Meaning : The Parmanus of Pudgala which owing to Vishaya , Kashaya and Moha become attached to Jiva-Pradeshas have been described as the Karmaprakritis by Arhats.
🏠
पंच वि इंदिय अण्णु मणु अण्णु वि सयल-विभाव ।
जीवहँ कम्मइँ जणिय जिय अण्णु वि चउगइ-ताव ॥63॥
Meaning : The Panch Indriya , Mana , Samast Vibhava Paranama and all the tumults and turmoils in connection with the four grades of living beings are caused by Karmas.
🏠
दुक्खु वि सुक्खु वि बहु-विहउ जीवहँ कम्मु जणेइ ।
अप्पा देक्खइ मुणइ पर णिच्छउ एउँ भणेइ ॥64॥
Meaning : All kinds of pleasures and pains to the Jiva are caused by his Karmas; but from the Nischaya point of view, that is, with reference to the Svabhava of the Jiva, He is the knower and seer only.
🏠
सो णत्थि त्ति पएसो चउरासी-जोणि-लक्ख-मज्झम्मि ।
जिण वयणं ण लहंतो जत्थ ण डुलुडुल्लिओ जीवो ॥65-1॥
🏠
बंधु वि मोक्खु वि सयलु जिय जीवहँ कम्मु जणेइ ।
अप्पा किंपि वि कुणइ णवि णिच्छउ एउँ भणेइ ॥65॥
Meaning : O Soul ! Bandha and Moksha are both caused by the Karmas ; according to the Shuddha Nischaya Naya, that is from the standpoint of the nature of the Jiva-Dravya, the Jiva is not the creator of either of them.
🏠
अप्पा पंगुह अणुहरइ अप्पु ण जाइ ण एइ ।
भुवणत्तयहँ वि मज्झि जिय विहि आणइ विहि णेइ ॥66॥
Meaning : Like a lame man, the Jiva by himself comes or goes nowhere; it is the force of Karmas which drag him about in the three worlds.
🏠
अप्पा अप्पु जि परु जि परु अप्पा परु जि ण होइ ।
परु जि कयाइ वि अप्पु णवि णियमेँ पभणहिं जोई ॥67॥
Meaning : Atman is never anything but Atman ; the Para Padarth is always Par ; neither the Atman can become the non-soul nor can the non-soul ever become the Atman : so say the Yogiswaras, the Masters of Humanity.
🏠
ण वि उप्पज्जइ ण वि मरइ बंधु ण मोक्खु करेइ ।
जिउ परमत्थेँ जोइया जिणवरु एउँ भणेइ ॥68॥
Meaning : With reference to its real nature the soul is free from birth and death from bondage, and also from freedom from bondage : such is the teaching of the Jindeva.
🏠
अत्थि ण उब्भउ जर-मरणु रोय वि लिंग वि वण्ण ।
णियमिं अप्पु वियाणि तुहुँ जीवहँ एक्क वि सण्ण ॥69॥
Meaning : From the Nischaya point of view, that is, with reference to the real Svabhava or nature, birth, death, old age, disease, Linga , Varna , etc., do not belong to the Atman .
🏠
देहहँ उब्भउ जर-मरणु देहहँ वण्णु विचित्तु ।
देहहँ रोय वियाणि तुहुँ देहहँ लिंगु विचित्तु ॥70॥
Meaning : all these belong to the body. It is the body which is born, which dies, becomes old, catches disease, possesses colour or caste, and is born as male, female or eunuch.
🏠
देहहँ पेक्खिवि जर-मरणु मा भउ जीव करेहि ।
जो अजरामरु बंभु परु सो अप्पाणु मुणेहि ॥71॥
Meaning : O Soul ! Thou shouldst not fear seeing old age and death approaching thy body. Know thou the self-same Parbrahma who is Ajara and Amara as thy own Atman .
🏠
छिज्जउ भिज्जउ जाउ खउ जोइय एहु सरीरु ।
अप्पा भावहि णिम्मलउ जिं पावहि भव-तीरु ॥72॥
Meaning : The body might be pierced, cut or destroyed, thou shouldst not pay heed to it. Thou shouldst realize thy own pure soul, by which thou mayest cross the ocean of Sansar .
🏠
कम्महँ केरा भावडा अण्णु अचेयणु दव्वु ।
जीव-सहावहँ भिण्णु जिय णियमिं बुज्झहि सव्वु ॥73॥
Meaning : Raga , Dvesha , etc., which are Ashuddha Chetna produced by Karmas, and the body, etc., which are Achetana objects, all these are distinct and separate from the Atman. Know this as certain.
🏠
अप्पा मेल्लिवि णाणमउ अण्णु परायउ भाउ ।
सो छंडेविणु जीव तुहुँ भावहि अप्प-सहाउ ॥74॥
Meaning : Gyan-Maee is the Atman; give up all the Bhavas which are Bhinna from that Atman and realize and meditate upon thy pure self.
🏠
अट्ठहँ कम्महँ बाहिरउ सयलहँ दोसहँ चत्तु ।
दंसण-णाण-चरित्तमउ अप्पा भावि णिरुत्तु ॥75॥
Meaning : This Atman who is from the Nischaya point of view free from the eight kinds of Karmas and the eighteen Doshas consists essentially in right belief, right knowledge and right conduct. You should know your own Atman to be so.
🏠
अप्पिं अप्पु मुणंतु जिंउ सम्मादिट्ठि हवेइ ।
सम्माइट्ठिउ जीवडउ लहु कम्मइँ मुच्चेइ ॥76॥
Meaning : He who believes the Atman to be the Atman is a Samyak Drishti , and it is the Samyak Drishti who becomes free from the bondage of Karmas.
🏠
पज्जय-रत्तउ जीवडउ मिच्छादिट्ठि हवेइ ।
बंधउ बहु-विह-कम्मडा जेँ संसारु भमेइ ॥77॥
Meaning : He who works with attachment for the Paryayas is a Mithya Drishti; such a one enters into the bondage of Karmas and roams about in the Sansar .
🏠
कम्मइँ दिढ-घण-चिक्कणइँ गरुवइँ वज्ज-समाइँ ।
णाण-वियक्खणु जीवडउ उप्पहि पाडहिँ ताइँ ॥78॥
Meaning : Karmas are very powerful and tenacious; they are hard like a stone ; they obstruct the knowing capacity of the self and lead him into wrong paths.
🏠
जिउ मिच्छत्तेँ परिणमिउ विवरिउ तच्चु मुणेई ।
कम्म-विणिम्मिय भावडा ते अप्पाणु भणेइ ॥79॥
Meaning : The Jiva who gives himself up to Mithiyatva knows the Tattvas in the wrong way and believes the Bhavas created by Karmas as his own.
🏠
हउँ गोरउ हउँ सामलउ हउँ जि विभिण्णउ वण्णु ।
हउँ तणु-अंगउँ थूलु हउँ एहउँ मूढउ मण्णु ॥80॥
Meaning : Those who describe themselves by saying - 'I am white', 'I am black' or 'I am of various other colours', 'I am fat' or 'I am lean' and the like, are the Mithya Drishti .
🏠
हउँ वरु बंभणु वइसु हउँ हउँ खत्तिउ हउँ सेसु ।
पुरिसु णउँसर इत्थि हउँ मण्णइ मूढु विसेसु ॥81॥
Meaning : 'I am a Brahman'; 'I am a Vaishya'; 'I am a Kshatriya'; or 'I am a Sudra' etc.; also 'I am a man'; 'I am a woman'; or 'I am an eunuch'; all these and other like thoughts belong to a Mithya Drishti .
🏠
तरुणउ बूढउ रूयडउ सूरउ पंडिउ दिव्वु ।
खवणउ वंदउ सेवडउ मूढउ मण्णइ सव्वु ॥82॥
Meaning : I am young'; 'I am old'; 'I am beautiful'; 'I am brave'; 'I am a Pandit' ; 'I am Uttama' ; 'I am Digambara' ; 'I am Bodh Guru' ; or 'I am a Svetambara Sadhu' , -- those who possess such like thoughts should be considered as Mithya Drishtis.
🏠
जणणी जणणु वि कंत घरु पत्तु वि मित्तु वि दव्वु ।
माया-जालु वि अप्पणउ मूढउ मण्णइ सव्वु ॥83॥
Meaning : Mother, father, husband, wife, son, friend, wealth, etc., are all MayaJala ; the Mithya Drishti; however, knows them as his own.
🏠
दुक्खहँ कारणि जे विसय ते सुह-हेउ रमेइ ।
मिच्छाइट्ठिउ जीवडउ इत्थु ण काइँ करेइ ॥84॥
Meaning : All sensual pleasures lead to pain and misery, but the Mithya Drishti takes a great delight in their enjoyment, regarding them to be the causes of happiness. What other improper act, then, will be not perform?
🏠
कालु लहेविणु जोइया जिमु जिमु मोहु गलेइ ।
तिमु तिमु दंसणु लहइ जिउ णियमेँ अप्पु मुणेइ ॥85॥
Meaning : Having got the Kala Labdhi the more one's Moha is destroyed, the more he gets Shuddha-atma Rupa Samyak Darshana and begins to reflect upon the self from the Nischaya point of view.
🏠
अप्पा गोरउ किण्हु ण वि अप्पा रत्तु ण होइ ।
अप्पा सुहुमु वि थूलु ण वि णाणिउ जाणेँ जोइ ॥86॥
Meaning : Atman is neither white, nor black; neither Sukshma , nor Sthool ; He is the Gyan Swarupa ; only a Gyani knows thus.
🏠
अप्पा बंभणु वइसु ण वि ण वि खत्तिउ ण वि सेसु ।
पुरिसु णउंसउ इत्थि ण वि णाणिउ मुणइ असेसु ॥87॥
Meaning : Atman is neither a Brahman, nor a Vaish; neither a Kshatriya nor a Sudra ; neither male, female, nor eunuch; He is the Jnana Swarupa and by His Gyan knows all.
🏠
अप्पा वंदउ खवणु ण वि अप्पा गुरउ ण होइ ।
अप्पा लिंगिउ एक्कु ण वि णाणिउ जाणइ जोइ ॥88॥
Meaning : Atman is neither a Yati , nor a Guru ; he is neither a Sanyasi, nor an Udasi, nor a Dandi, etc.; he is the Gyan Swarupa ; it is only a Gyani who knows the Atman.
🏠
अप्पा गुरु णवि सिस्सु णवि णवि सामिउ णवि भिच्चु ।
सूरउ कायरु होइ णवि णवि उत्तमु णवि णिच्चु ॥89॥
Meaning : Atman is neither a teacher, nor a disciple ; he is neither a king, nor & beggar; neither brave nor a coward ; neither high nor low ; he is the Gyan Swarupa ; the Gyani alone knows the Atman.
🏠
अप्पा माणुसु देउ ण वि अप्पा तिरिउ ण होइ ।
अप्पा णारउ कहिँ वि णवि णाणिउ जाणइ जोइ ॥90॥
Meaning : Atman is neither a human nor a celestial being ; he is neither Tiryancha , nor a Narki . Atman is pure consciousness ; only the Jnanis know the Atman.
🏠
अप्पा पंडिउ मुक्खु णवि णवि ईसरु णवि णीसु ।
तरुणउ बूढउ बालु णवि अण्णु वि कम्म-विसेसु ॥91॥
Meaning : Atman is neither learned nor foolish; he is neither wealthy, nor poor; he is neither old, nor young; all these conditions are produced by Karmas.
🏠
पुण्णु वि पाउ वि कालु णहु धम्माधम्मु वि काउ ।
एक्कु वि अप्पा होइ णवि मेल्लिवि चेयण-भाउ ॥92॥
Meaning : Atman is neither Punya , nor Papa ; Atman is neither Kala nor Akasha ; he is neither Dharma, the medium of motion, nor Adharma, the medium of coming to rest from motion. Atman is neither a compound of Pudgal , such as the body, etc.; he is Chaitanya Swarupa , never loses his consciousness and never becomes another.
🏠
अप्पा संजमु सीलु तउ अप्पा दंसणु णाणु ।
अप्पा सासय-मोक्ख-पउ जाणंतउ अप्पाणु ॥93॥
Meaning : Atman consists in Sanyama
🏠
अण्णु जि दंसणु अत्थि ण वि अण्णु जि अत्थि ण णाणु ।
अण्णु जि चरणु ण अत्थि जिय मेल्लिवि अप्पा जाणु ॥94॥
Meaning : O Soul! There is no other Darshan , Gyan and Charitra than Atman himself; know thou the combination of the three as the Atman.
🏠
अण्णु जि तित्थु म जाहि जिय अण्णु जि गुरुउ म सेवि ।
अण्णु जि देउ म चिंति तुहुँ अप्पा विमलु मुएवि ॥95॥
Meaning : O Soul ! do not regard anything other than the pure Atman as the Tirtha ; do not serve any teacher other than the pure Atman; and do not think of God as other than the pure Atman See the pure Atman within thyself.
🏠
अप्पा दंसणु केवलु वि अण्णु सव्वु ववहारु ।
एक्कु जि जोइय झाइयइ जो तइलोयहँ सारु ॥96॥
Meaning : The Swarupa of Atman is Kewal, Samyak Darshan , all else is Vyavahara ; the highest which is in the universe is the Atman, and he is worshipful.
🏠
अप्पा झायहि णिम्मलउ किं बहुएँ अण्णेण ।
जो झायंतहँ परम-पउ लब्भइ एक्क-खणेण ॥97॥
Meaning : Meditate upon your pure Atman, by becoming motionless in whose contemplation for an Antara Muhurta one gets Moksha . What is the use of all other Sadhanas ?
🏠
अप्पा णिय-मणि णिम्मलउ णियमेँ वसइ ण जासु ।
सत्थ-पुराणइँ तव-चरणु मुक्खु वि करहिँ कि तासु ॥98॥
Meaning : Neither Shastras nor Puranas nor even Tapashcharana can give Moksha to him whose mind is not absorbed in the contemplation of his Atman.
🏠
जोइय अप्पेँ जाणिएण जगु जाणियउ हवेइ ।
अप्पहँ केरइ भावडइ बिंबिउ जेण वसेइ ॥99॥
Meaning : O Yogin! One who knows his Atman knows all else, because in the Gyan of Atman the whole universe may be seen.
🏠
अप्प-सहावि परिट्ठियह एहउ होइ विसेसु ।
दीसइ अप्प-सहावि लहु लोयालोउ असेसु ॥100॥
Meaning : One who realises his Atma-Svabhava soon sees the Atman; and he also sees the whole universe.
🏠
अप्पु पयासइ अप्पु परु जिम अंबरि रवि-राउ ।
जोइय एत्थु म भंति करि एहउ वत्थु-सहाउ ॥101॥
Meaning : As in Akasha the sun illumines itself as well as all other objects, so does the Atman see himself as well as the Loka-Loka . Do not entertain any doubt about this : it is the Vastu Svabhava of Atman.
🏠
तारायणु जलि बिंबियउ णिम्मलि दीसइ जेम ।
अप्पए णिम्मलि बिंबियउ लोयालोउ वि तेम ॥102॥
Meaning : As in pure water groups of stars become visible by reflection, so does the Loka-Loka becomes visible in a pure Atman.
🏠
अप्पु वि परु वि वियाणइ जेँ अप्पेँ मुणिएण ।
सो णिय-अप्पा जाणि तुहुँ जोइय णाण-बलेण ॥103॥
Meaning : O, Prabhakara Bhatta! Know thou, through thy knowing power, that Pure Atman by knowing whom one can know the Self and all other objects.
🏠
णाणु पयासहि परमु महु किं अण्णेँ बहुएण ।
जेण णियप्पा जाणियइ सामिय एक्क-खणेण ॥104॥
Meaning : O, Master! Pray tell me that Jnana by which one in a moment can know the pure Atman besides which nothing else is useful.
🏠
अप्पा णाणु मुणेहि तुहुँ जो जाणइ अप्पाणु ।
जीव-पएसहिँ तित्तिडउ णाणेँ गयण-पवाणु ॥105॥
Meaning : 0, Prabhakara Bhatta ! Know thou the Atman as Jnan-maee ; the Atman knows the Self through the Self, and from the Nischaya point of view is equal to the Loka and from the Vyavahara is equal to the body in which He dwells at the time. And with reference to Jnana He is equal to the Loka-Loka .
🏠
अप्पहँ जे वि विभिण्ण वढ ते वि हवंति ण णाणु ।
ते तुहुँ तिण्णि वि परिहरिवि णियमिँ अप्पु वियाणु ॥106॥
Meaning : O, friend! know that all that is Bhinna from the Atman is not Jnana ; you should therefore know the Atman.
🏠
अप्पा णाणहँ गम्मु पर णाणु वियाणइ जेण ।
तिण्णि वि मिल्लिवि जाणि तुहुँ अप्पा णाणेँ तेण ॥107॥
Meaning : Atman is a fit subject for Jnana. Atman can be known through Jnana alone ; therefore, you should give up all else and know the Atman through Jiana. .
🏠
णाणिय णाणिउ णाणिएण णाणिउँ जा ण मुणेहि ।
ता अण्णाणिं णाणमउँ किं पर बंभु लहेहि ॥108॥
Meaning : As long as a saint does not know the Jnan-maee Atman whose Essence consists in knowledge, so long being affected with love and hatred of other objects, does he not obtain the status of the Par-Brahma or Parmatman .
🏠
जोइज्जइ तिं बंभु परु जाणिज्जइ तिं सोइ ।
बंभु मुणेविणु जेण लहु गम्मिज्जइ परलोइ ॥109॥
Meaning : By knowing the Atman the Parmatman is known. Know thou the highest of all, and the pure soul who is designated by the word Par-Brahma or Par-Loka .
🏠
मुणि-वर-विंदहँ हरि-हरहं जो मणि णिवसइ देउ ।
परहँ जि परतरु णाणमउ सो वुच्चइ पर-लोउ ॥110॥
Meaning : That Deva who is dwelling in the minds of Munishvaras and of Hari, Hara , etc., is the highest of all, free from foreign elements, pure knowledge in nature and is called by the name of Par-Loka.
🏠
सो पर वुच्चइ लोउ परु जसु मइ तित्थु वसेइ ।
जहिँ मइ तहिँ गइ जीवह जि णियमेँ जेण हवेइ ॥111॥
Meaning : One in whose mind dwells the Shuddha Atman , called the Par-Loka or Parmatman, is sure to become the Parmatman; because the Jiva becomes that which be believes himself to be.
🏠
जहिँ मइ तहिँ गइ जीव तहुँ मरणु वि जेण लहेहि ।
तेँ परबंभु मुएवि मइँ मा पर-दव्वि करेहि ॥112॥
Meaning : As is thy Buddhi , so wilt thou be born after death, hence thou shouldst not detach thy inclination from Par-Brahma and attach it to Par-Dravya .
🏠
जं णियदव्वहँ भिण्णु जडु तं परदव्वु वियाणि ।
पुग्गलु धम्माधम्मु णहु कालु वि पंचमु जाणि ॥113॥
Meaning : Know thou that which is distinct from Atman and is Jara as Par-Dravya. The Par-Dravya consists of Pudgala , Akasha , Kala , Dharma and Adharma ; all these five are distinct from Atman and are devoid of consciousness or intelligence.
🏠
जइ णिविसद्धु वि कु वि करइ परमप्पइ अणुराउ ।
अग्गि-कणी जिम कट्ठ-गिरि डहइ असेसु वि पाउ ॥114॥
Meaning : A Samyak-Drishti who even for a moment becomes absorbed in his Shuddha Atman or Parmatman , destroys a large number of his Karmas, just as a spark of fire quickly burns up heaps of straw in a short time.
🏠
मेल्लिवि सयल अवक्खडी जिय णिच्चिंतउ होइ ।
चित्तु णिवेसहि परमपए देउ णिरंजणु जोइ ॥115॥
Meaning : O, Soul! Give up all care, and be calm ; apply thy mind to the Parmatma-Swarupa and behold the Niramjana Deva, i.e., thy Shuddha, Nirmala Atman.
🏠
जं सिव-दंसणि परम-सुहु पावहि झाणु करंतु ।
तं सुहु भुवणि वि अत्थि णवि मेल्लिवि देउ अणंतु ॥116॥
Meaning : That happiness which one gets in the meditation of the real nature of his soul which alone is Shiva or Parmatman is not to be found anywhere else in the three worlds.
🏠
जं मुणि लहइ अणंत-सुहु णिय-अप्पा झायंतु ।
तं सुहु इंदु वि णवि लहइ देविहिँ कोडि रमंतु ॥117॥
Meaning : That happiness which a Sadhu enjoys in the meditation of his Nija, Shuddha Atman , is not to be got even by an Indra, the lord of many Devangnas .
🏠
अप्पा-दंसणि जिणवरहँ जं सुहु होइ अणंतु ।
तं सुहु लहइ विराउ जिउ जाणंतउ सिउ संतु ॥118॥
Meaning : The Jinendra enjoys happiness in seeing his pure Atman. The same happiness is tasted by Vitragi Purushas when they are absorbed in the meditation of the pure nature of their Atman.
🏠
जोइय णिय-मणि णिम्मलए पर दीसइ सिउ संतु ।
अंबरि णिम्मलि घण-रहिए भाणु जि जेम फुरंतु ॥119॥
Meaning : As the sun is visible in the sky when it is free from clouds, so is the Shiva or Parmatman visible in the Nirmala Mana .
🏠
राएँ रंगिए हियवडए देउ ण दीसइ संतु ।
दप्पणि मइलए बिंबु जिम एहउ जाणि णिभंतु ॥120॥
Meaning : The Parmatman who is free from Raga and Dvesha cannot be seen in the Atman coloured by Raga-adik just as one's face is not visible in a dirty glass. O! Prabhakara Bhatta ! Know it thus ; there is not the least doubt about it.
🏠
जसु हरिणच्छी हियवडए तसु णवि बंभु वियारि ।
ऐक्कहिँ केम समंति वढ बे खंडा पडियारि ॥121॥
Meaning : It is not possible for Brahma or Siddha Parmatman to dwell in a mind which is occupied by a woman, because two swords cannot reside in one sheath.
🏠
णिय-मणि णिम्मलि णाणियहँ णिवसइ देउ अणाइ ।
हंसा सरवरि लीणु जिम महु एहउ पडिहाइ ॥122॥
Meaning : The most-worshipful God who is Anadi and Ananta dwells in the pure mind of the Jnani who are free from the impurity of Raga-adi , just as a Hans lives in a Sarovara . O disciple! this is perfectly clear to my mind.
🏠
मणु मिलियउ परमेसरहँ परमेसरु वि मणस्स ।
बीहि वि समरसि हूवाहँ पुज्ज चडावउँ कस्स ॥123-अ॥
Meaning : The Deva who is Avinashi , free from Karmas, and Jnan-Maee does not dwell in a temple, in an idol of stone, or a book or picture. He dwells only in a SamaBhavaroop Mana .
🏠
जेण णिरंजणि मणु धरिउ विषय-कसायहिँ जंतु ।
मोक्खहँ कारणु एत्तडउ अण्णु ण तनु ण मंतु ॥123-ब॥
Meaning : He who holds back his mind from sensual pleasures and passions and applies it to the Niramjana Parmatman, is on the Marga to Moksha . There is no other means such as Mantra, Tantra, etc., to acquire Moksha.
🏠
देउ ण देउले णवि सिलए णवि लिप्पइ णवि चित्ति ।
अखउ णिरंजणु णाणमउ सिउ संठिउ सम-चित्ति ॥1॥
Meaning : O Guru! Pray tell me what is Moksha , what the Moksha-Marga and what its Phala , so that I may know the Parma-arth .
🏠
सिरिगुरु अक्खहि मोक्खु महु मोक्खहँ कारणु तत्थु ।
मोक्खहँ केरउ अण्णु फलु जेँ जाणउँ परमत्थु ॥2॥
Meaning : O Shishya ! Thou askest me what are Moksha , the Moksha-Marga and the Moksha-Phala . I tell it to thee in accordance with the Jina-Vani , hear thou with a calm mind.
🏠
जोइय मोक्खु वि मोक्ख-फ लु पुच्छिउ मोक्खहँ हेउ ।
सो जिण-भासिउ णिसुणि तुहुँ जेण वियाणहि भेउ ॥3॥
Meaning : Owing to the perfection of happiness and knowledge, Moksha is higher than Dharma , Artha and Kama. .
🏠
धम्मह अत्थहँ कामहँ वि एयहँ सयलहँ मोक्खु ।
उत्तमु पभणहिँ णाणि जिय अण्णेँ जेण ण सोक्खु ॥4॥
Meaning : If Moksha were not superior to Dharma, Artha and Kama, the Tirthankaras would not have given them up to acquire it.
🏠
जइ जिय उत्तमु होइ णवि एयहँ सयलहँ सोइ ।
तो किं तिण्णि वि परिहरवि जिण वच्चहिँ पर-लोइ ॥5॥
Meaning : If Moksha did not imply the highest bliss, it would not have been called Uttama ; if Freedom were not preferable, the imprisoned animals would not have striven for liberation.
🏠
अणु जइ जगहँ वि अहिययरु गुण-गणु तासु ण होइ ।
तो तइलोउ वि किं धरइ णिय-सिर-उप्परि सोइ ॥6॥
Meaning : If Moksha did not possess so many of the noblest qualities the Tri-Loka would not have placed it over their head.
🏠
उत्तमु सुक्खु ण देइ जइ उत्तमु मुक्खु ण होइ ।
तो किं सयलु वि कालु जिय सिद्ध वि सेवहिँ सोइ ॥8॥
Meaning : If Moksha did not possess the highest and the most perfect bliss, how could it be regarded as superior ? How could the Siddha Bhagwans remain there for ever?
🏠
हरिहरब्रह्माणोऽपि जिनवरा अपि मुनिवरवृन्दान्यपि भव्याः ।
परमनिरञ्जने मनः धृत्वा मोक्षं एव ध्यायन्ति सर्वे ॥8॥
Meaning : Hari-Har, Brahma, Jineshwara, and all the saints and rightbelievers have, in order to acquire Moksha, applied their whole mind to the Parma, Niramjama Parmatman .
🏠
तिहुयणि जीवहँ जत्थि णवि सोक्खहँ कारणु कोइ ।
मुक्सु मुएविणु एक्कु पर तेणवि चिंतहि सोइ ॥9॥
Meaning : Verily, in the three worlds, there is no source of happiness other than Moksha ; therefore it is that all living beings desire Moksha.
🏠
जीवहँ सो पर मोक्खु मुणि जो परमप्पय-लाहु ।
कम्म-कलंक-विमुक्काहँ णाणिय बोल्लहिँ साहू ॥10॥
Meaning : O Prabhakara Bhatta ! Know thou that to obtain the Parmatman Swarup , by becoming free from one's Karmas, is called Moksha by the Sages.
🏠
दंसणु णाणु अणंत-सुहु समउ ण तुट्टइ जासु ।
सो पर सासउ मोक्ख-फलु बिज्जउ अत्थि ण तासु ॥11॥
Meaning : Kewala Darshan , Kewala Jnana , Ananta Sukha , and Ananta Virya , etc.,--these highest attributes are the fruits of Moksha ; and these fruits never fall off from the tree of Moksha ; and there is no fruit bigher than these.
🏠
जीवहँ मोक्खहँ हेउ वरु दंसणु णाणु चरित्तु ।
ते पुणु तिण्णि वि अप्पु मुणि णिच्छएँ एहउ वुत्तु ॥12॥
Meaning : From the Vyavahara point of view, Samyaka Darshan , Samyaka Jnana and Samyaka Charitra are the causes of Moksha; but from the Nischaya point of view the pure Atman itself is the cause of Moksha.
🏠
पेच्छइ जाणइ अणुचरइ अप्पिं अप्पउ जो जि ।
दंसणु णाणु चरित्तु जिउ मोक्खहँ कारणु सो जि ॥13॥
Meaning : The soul sees, knows, and realizes the Self through the Self ; consisting in the unity of the three Jewels, the soul is verily the cause of Moksha.
🏠
जं बोल्लइ ववहारु-णउ दंसणु णाणु चरित्तु ।
तं परियाणहि जीव तुहुँ जेँ परु होहि पवित्तु ॥14॥
Meaning : The Vyavahara Naya maintains that one should know well the Samyaka Darshan , Samyaka Jnana and Samyaka Charitra , so that one might become pure,
🏠
दव्वइँ जाणइ जहठियइँ तह जगि मण्णइ जो जि ।
अप्पहँ केरउ भावडउ अविचलु दंसणु सो जि ॥15॥
Meaning : Pure, undisturbed belief in the true nature of Atman, resulting from the knowledge of the different substances, as they exist in the universe, is Samyaka Darshan .
🏠
दव्वइँ जाणहि ताइँ छह तिहुयणु भरियउ जेहिँ ।
आइ-विणास-विवज्जियहिँ णाणिहि पभणियएहिँ ॥16॥
Meaning : The Dravyas which exist in the three worlds are six ; they have no beginning or end, that is, they were neither created nor can they be annihilated; the Sages have said so.
🏠
जीउ सचेयणु दव्वु मुणि पंच अचेयण अण्ण ।
पोग्गलु धम्माहम्मु णहु कालेँ सहिया भिण्ण ॥17॥
Meaning : Chidananda , Aik-Svabhava Jiva Dravya is Chaitanya ; and the remaining five Dravyas, that is, Pudgala , Dharma , Adharma , Akasha , and Kala are Achaitanya ,--these six Dravyas, possessing their own Lakshanas , are existing in the same place.
🏠
मुत्ति-विहूणउ णाणमउ परमाणंद-सहाउ ।
णियमिं जोइय अप्पु मुणि णिच्चु णिरंजणु भाउ ॥18॥
Meaning : The Jiva or Atman is Amoorteek being devoid of Rasa , Sparsha , Gandha , and Varna ; he is Jnan-maee being possessed of Jnana which can in one moment illuminate the whole universe; he is Parmanand, being Vitaraga and devoid of desires, passions and affections ; he is also Avinashi and Niramjana .
🏠
पुग्गलु छव्वहु मुत्तु वढ इयर अमुत्तु वियाणि ।
धम्माधम्मु वि गयठियहँ कारणु पभणहिँ णाणि ॥19॥
Meaning : Pudgala is of six kinds and is Moorteek ; the other five Dravyas are Amoorteek ; the Dharma Dravya helps in movement, while the Adharma Dravya assists souls and Pudgala in the cessation of motion. The Sarvagya Deva has said so.
🏠
दव्वुइँ सयलइँ उवरि ठियइँ णियमेँ जासु वसंति ।
तं णहु दव्वु वियाणि तुहुं जिणवर एउ भणंति ॥20॥
Meaning : That Dravya in which all other Dravyas exist and which gives room to them all is Akasha; Shri Jinendra Deva has said so.
🏠
कालु मुणिज्जहि दव्वु तुहुँ वट्टण-लक्खणु एउ ।
रयणहँ रासि विभिण्ण जिम तसु अणुयहँ तह भेउ ॥21॥
Meaning : Know that to be the Kala Dravya of which the Lakshana is Vartna , that is, it is a secondary cause to the Pranaman of all the objects; Anus of Kala are existing separately; as in a heap of jewels all the jewels remain separate, so is the case with Kala-Anus.
🏠
जीउ वि पुग्गलु कालु जिय ए मेल्लेविणु दव्व ।
इयर अखंड वियाणि तुहुँ अप्प-पएसहिँ सव्व ॥22॥
Meaning : The three Dravyas other than Jiva , Pudgala and Kala , that is, Dharma, Adharma and Akasha, are each of them only one and indivisible.
🏠
दव्व चयारि वि इयर जिय गमणागमण-विहीण ।
जीउ वि पुग्गलु परिहरिवि पभणहिँ णाण-पवीण ॥23॥
Meaning : Besides Jiva and Pudgala , the remaining four Dravyas, that is, Dharma, Adharma, Akasha and Kala, do not possess movement; the Sages have said so.
🏠
धम्माधम्मु वि एक्कु जिऊ ए जि असंख्य-पदेस ।
गयणु अणंत-पएसु मुणि बहु-विह पुग्गल-देस ॥24॥
Meaning : Both the Dharma and the Adharma Dravya are Asankhyat Pradeshi ; each Jiya is also Asankhyat Pradeshi, Akasha is Ananta Pradeshi , and Pudgala, with reference to its Parmanu , is Eka Pradeshi , and with reference to its Skandhas is Sankhyat Pradeshi , Asankhyat Pradeshi as well as Ananta Pardeshi ; each Kala-Anu is Eka Pradeshi .
🏠
लोयागासु धरेवि जिय कहियइँ दव्वइँ जाइँ ।
एक्कहिँ मिलियइँ इत्थु जगि सगुणहिँ णिवसहिँ ताइँ ॥25॥
Meaning : Although the six Dravyas are existing in Lokakasha , still they are in reality existing in their own Gunas .
🏠
एयइँ दव्वइँ देहियहँ णिय-णिय-कज्जु जणंति ।
चउ-गइ-दुक्ख सहंत जिय तेँ संसारु भमंति ॥26॥
Meaning : The five Ajiva substances all perform their functions according to their nature; being affected by them the Jiva wanders about in the Samsara, suffering pains and pleasures of the four classes of life.
🏠
दुक्खहँ कारणु मुणिवि जिय दव्वहँ एहु सहाउ ।
होयवि मोक्खहँ मग्गि लहु गम्मिज्जइ पर-लोउ ॥27॥
Meaning : O, Soul! Know thou all these five Dravyas as the cause of Dukha , because by furnishing thee with thy body, form, and the like, they make thee wander in the Samsara ; hence thou shouldst follow the Moksha-Marga so that thou mightst obtain Moksha.
🏠
णियमेँ कहियउ एहु मइँ ववहारेण वि दिट्ठि ।
एवहिँ णाणु चरित्तु सुणि जेँ पावहि परमेट्ठि ॥28॥
Meaning : From the Vyavahara point of view, I have given the description of Samyaka Darshan . Now hear thou the description of Samyaka Jnana and Samyaka Charitra in the same way, so that thou mightst obtain the Parmeshti .
🏠
जं जह थक्कउ दव्वु जिय तं तह जाणइ जो जि ।
अप्पहं केरउ भावडउ णाणु मुणिज्जहि सो जि ॥29॥
Meaning : He who knows the substances as they actually are and knows the Atman likewise is a Samyaka Jnani .
🏠
जाणवि मण्णवि अप्पु परु जो पर-भाउ चएइ ।
सो णिउ सुद्धउ भावडउ णाणिहिं चरणु हवेइ ॥30॥
Meaning : He, who having known and ascertained the nature of the self and the not-self, gives up Para-Bhavas and becomes firmly established in his Shuddha Atma , is said to possess the Samyaka Charitra .
🏠
जो भत्तउ रयणत्तयहँ तसु मुणि लक्खणु एउ ।
अप्पा मिल्लिवि गुण-णिलउ तासु वि अण्णु ण झेउ ॥31॥
Meaning : O Prabhakara Bhatta! The Lakshana of a Bhakta of the three jewels, that is, right belief, right knowledge and right conduct, is that he does not meditate upon any object other than his Shuddha Atman , the centre of numerous good qualities.
🏠
जे रयणत्तउ णिम्मलउ णाणिय अप्पु भणंति ।
ते आराहय सिव-पयहँ णिय-अप्पा झायंति ॥32॥
Meaning : He who knows the Atman as possessing Nirmala Jnana and as essentially existing in the unity of the three jewels, becomes the worshipper of Moksha, ard contemplates upon his Shuddha Atman alone.
🏠
अप्पा गुणमउ णिम्मलउ अणुदिणु जे झायंति ।
ते पर णियमेँ परम-मुणि लहु णिव्वाणु लहंति ॥33॥
Meaning : Those Maha Munis who, having realized their Nirmala and Jnana-Maee Atman become immersed in meditation, verily soon obtain the Moksha-Pada .
🏠
सयल-पयत्थहँ जं गहणु जीवहँ अग्गिमु होइ ।
वत्थु-विसेस-विवज्जयउ तं णिय-दंसणु जोइ ॥34॥
Meaning : The general awareness or knowledge of things which precedes the knowledge of their detail is Darshana.
🏠
दंसणपुव्वु हवेइ फु डु जं जीवहँ विण्णाणु ।
वत्थु-विसेसु मुणंतु जिय तं मुणि अविचलु णाणु ॥35॥
Meaning : First comes Darshana and then Jnana which is that by which an object can be known in its particular aspect or detail.
🏠
दुक्खु वि सुक्खु सहंतु जिय णाणिउ झाण-णिलीणु ।
कम्महँ णिज्जर-हेउ तउ वुच्चइ संग-विहीणु ॥36॥
Meaning : A Parigraha-Rahit Jnani being immersed in meditation, bears all pleasures and pains with equanimity, that is, he does not become elated while surrounded by prosperity, nor does he feel depressed amidst adversity. He remains indifferent to both, and thus destroys his Karmas.
🏠
बिण्णि वि जेण सहंतु मुणि मणि सम-भाउ करेइ ।
पुण्णहँ पावहँ तेण जिय संवर-हेउ हवेइ ॥37॥
Meaning : The Muni who bears pleasures and pains with equanimity, stops the influx of Punya and Papa .
🏠
अच्छइ जित्तिउ कालु मुणि अप्प-सरूवि णिलीणु ।
संवर-णिज्जर जाणि तुहुं सयल-वियप्प-विहीणु ॥38॥
Meaning : So long as a Muni becoming free from all Vikalpas remains immersed in his own Swarupa , he does Samvara and Nirjara all that time.
🏠
कम्मु पुरक्किउ सो खवइ अहिणव पेसु ण देइ ।
संगु मुएविणु जो सयलु उवसम-भाउ करेइ ॥39॥
Meaning : The Muni who gives up all Parigrala, and establishes himself in Sambhava , destroys his previously-acquired Karmas and stops the inflow of new ones.
🏠
दंसणु णाणु चरित्तु तसु जो सम-भाउ करेइ ।
इयरहँ एक्कु वि अत्थि णवि जिणवरु एउ भणेइ ॥40॥
Meaning : He who possesses Sambhava enjoys right belief, right knowledge, and right conduct, the three Jewels ; but he who is devoid of Sambhava, does not possess any of the three. The Jinwara has said so.
🏠
जाँवइ णाणिउ उवसमइ तामइ संजदु होइ ।
होइ कसायहँ वसि गयउ जीउ असंजदु सो ॥41॥
Meaning : So long as a Jnani possesses. Sambhava , he is Samyami; when he is under the influence of Kashayas he is then Asamyami.
🏠
जेण कसाय हवंति मणि सो जिय मिल्लहि मोहु ।
मोह-कसाय-विवज्जयउ पर पावहि सम-बोहु ॥42॥
Meaning : That which produces Kashaya in mind is Moha which ought to be abandoned, for by the abandonment of Moha and Kashaya Sambhava is produced.
🏠
तत्तातत्तु मुणेवि मणि जे थक्का सम-भावि ।
ते पर सुहिया इत्थु जगि जहँ रइ अप्प-सहावि ॥43॥
Meaning : The Sages who know the Tattva and the Atattva , who establish themselves in Sambhava and who become Leena immersed) in the contemplation of their Shuddha Atman are verily happy.
🏠
बिण्णि वि दोस हवंति तसु जो सम-भाउ करेइ ।
बंधु जि णिहणइ अप्पणउ अणु जगु गहिलु करेइ ॥44॥
Meaning : There are two defects in him who adopts Sambhava ; firstly, he destroys his Karma-Bandha ; and secondly, he is, owing to his behaviour being contrary to that of the worldly people, called mad' by them.
🏠
अण्णु वि दोसु हवेइ तसु जो सम-भाउ करेइ ।
सत्तु वि मिल्लिवि अप्पणउ परहँ णिलीणु हवेइ ॥45॥
Meaning : He who adopts Sambhava can be charged with two other faults-firstly, he leaves his old associate , and secondly, being absorbed in the Atman-Swarup he becomes dependent upon it.
🏠
जा णिसि सयलहँ देहियहँ जोग्गिउ तहिँ जग्गेइ ।
जहिँ पुणु जग्गइ सयलु जगु सा णिसि मणिवि सुवेइ ॥46-अ॥
Meaning : At night the people of the world go to sleep, but the Yogins keep awake and engage themselves in meditation, and when at daytime the whole world' is awake and when men are engaged in their worldly affairs, the Yogins call it darkness and say that the world is asleep, because it is then involved in spiritual darkness.
🏠
अण्णु वि दोसु हवेइ तसु जो समभाउ करेइ ।
वियलु हवेविणु इक्कलउ उप्परि जगहँ चडेइ ॥46॥
Meaning : There is another fault with him who adopts the Sambhava ,--he leaves his body and alone mounts high over the world, when the soul attains Moksha, he becomes bodiless and goes to the Siddha Sila at the top of the world. This is laudable in reality, but is mentioned by the Acharya in the guise of a blame, because the world regards those who live in the self as highly selfish.
🏠
णाणि मुएप्पिणु भाउ समु कित्थु वि जाइ ण राउ ।
जेण लहेसइ णाणमउ तेण जि अप्प-सहाउ ॥47॥
Meaning : The Sage does not give up Sambhava nor forms an attachment for any object other than his self ; that Jnana. Maee Ideal which he wants to realise is none other than the Svabhava of his Atman.
🏠
भणइ भणावह णवि थुणइ णिदह णाणि ण कोइ ।
सिद्धिहिँ कारणु भाउ समु जाणंतउ पर सोइ ॥48॥
Meaning : The Sage does not talk of any other object, nor does he cause others to talk of any other object than the self ; neither he praises anything, nor does he speak ill of anything; he knows that the cause of Moksha is Sambhava fequanimity or evenness of mind towards all).
🏠
गंथहँ उप्परि परम-मुणि देसु वि करइ ण राउ ।
गंथहँ जेण वियाणियउ भिण्णउ अप्प-सहाउ ॥49॥
Meaning : Parama-Munis neither cherish attachment for Parigraha , nor do they entertain hatred towards them; they know that the Svabhava of Atman is distinct from Parigraha.
🏠
विसयहँ उप्परि परम-मुणि देसु वि करइ ण राउ ।
विसयहँ जेण वियाणियउ भिण्णउ अप्प-सहाउ ॥50॥
Meaning : Great Ascetics do not entertain Raga and Dvesha towards any kind of Vishaya ; they know that the Svabhava of Atman is distinct from them all.
🏠
देहहँ उप्परि परम-मुणि देसु वि करइ ण राउ ।
देहहँ जेण वियाणियउ भिण्णउ अप्प-सहाउ ॥51॥
Meaning : Parama-Munis do not entertain love or hatred even towards their body ; they know that the Svabhava of Atman is separate from the body.
🏠
वित्ति-णिवित्तिहिँ परम-मुणि देसु वि करइ ण राउ ।
बंधहँ हेउ वियाणियउ एयहँ जेण सहाउ ॥52॥
Meaning : Parama-Munis do not also entertain love and hatred towards Vrita - and Avrita ; they know them to be the causes of bondage, Vrita causing the bondage of virtue, Avrita of evil.
🏠
बंधहँ मोक्खहँ हेउ णिउ जो णवि जाणइ कोइ ।
सो पर मोहिं करइ जिय पुण्णु वि पाउ वि दोइ ॥53॥
Meaning : That person who does not know the causes of Bandha and Moksha , under the influence of Mithiyatwa , makes a distinction between Punya and Papa . Such a person makes this distinction between good and bad deeds that he regards the former as beneficial to, and a thing to be adopted by, the soul, and the latter as injurious to and, therefore, a thing to be abandoned by it. But in reality with reference to Moksha they both stand on the same footing, being the causes of the bondage of Karmas. Hence the Jnani abandons them both.
🏠
दंसण-णाण-चरित्तमउ जो णवि अप्पु मुणेइ ।
मोक्खहँ कारणु भणिवि जिय सो पर ताइँ करेइ ॥54॥
Meaning : He who does not know Darshana , Jnana and Charitra , the causes of Moksha, as the Swarupa of Atman makes a distinction between good and bad deeds.
🏠
जो णवि मण्णइ जीउ समु पुण्णु वि पाउ वि दोइ ।
सो चिरु दुक्खु सहंतु जिय मोहिं हिंडइ लोइ ॥55॥
Meaning : He who does not regard Punya and Papa as equal,-such a one being under the influence of Moha will wander in the Samsara for a long time and remain unhappy.
🏠
वर जिय पावइँ सुंदरइँ णाणिय ताइँ भणंति ।
जीवहँ दुक्खइँ जणिवि लहु सिवमइँ जाइँ कुणंति ॥56॥
Meaning : The Sages have said that of the possible forms of evil those are welcome and good which, by their peculiar resultant pains, lead the soul to reflect on its destiny, hence direct its attention to the Moksha Marga.
🏠
मं पुणु पुण्णइं भल्लाइँ णाणिय ताइँ भणंति ।
जीवहँ रज्जइँ देवि लहु दुक्खहँ जाइँ जणंति ॥57॥
Meaning : That kind of 'Punya which having given the Jiva kingly pomp, etc., provides the circumstances of pain for him, is not good; so say the Jinani .
🏠
वर णिय-दंसण-अहिमुहउ मरणु वि जीव लहेसि ।
मा णिय-दंसण-विम्मुहउ पुण्णु वि जीव करेसि ॥58॥
Meaning : I prefer Samyak Darshana , even if it cause my death, but I do not like even to obtain Punya with the aid of Mithiyatva .
🏠
जे णिय - दंसण - अहिमुहा सोक्खु अणंतु लहंति ।
तिं विणु पुण्णु करंता वि दुक्खु अणंतु सहंति ॥59॥
Meaning : Those who are on the point of obtaining the Shuddha Atma-Darshana are undoubtedly to acquire the Ananta Sukha of Moksha ; while those who are without this true belief must, in spite of their virtuous deeds, bear infinite miseries, that is, wander about in this painful Samsara.
🏠
पुण्णेण होइ विहवो विहवेण मओ मएण मइ-मोहो ।
मइ-मोहेण य पावं ता पुण्णं अम्ह मा होउ ॥60॥
Meaning : By Punya one gains Vibhuti ; Vibhuti creates Garbha ; by Garbha is generated Murha-buddhi ; and Murha-buddhi leads to bondage: may such a Punya keep away from me.
🏠
देवहं सत्थहं मुणिवरहँ भत्तिए पुण्णु हवेइ ।
कम्म-क्खउ पुणु होइ णवि अज्जउ संति भणेइ ॥61॥
Meaning : By the Bhakti of Deva , Guru and Shastra Punya-bandha takes place, but it does not cause Moksha ; great Sants have said so.
🏠
देवहं सत्थहँ मुणिवरहँ जो विद्देसु करेइ ।
णियमेँ पाउ हवेइ तसु जेँ संसारु भमेइ ॥62॥
Meaning : One who entertains Dvesha for the Deva , the Guru , and the Shastra , verily makes the bondage of Papa on account of which he roams about in Samsara. By Papa the Jiva obtains Narka and Tiryancha Gati ; by Punya it gets Deva Gati ; by the mixture of both, it gets Manooshya Gata ; but by the Kshai of both Punya and Papa it goes unto Moksha.
🏠
पावेँ णारउ तिरिउ जिउ पुएणेँ अमरु वियाणु ।
मिस्सेँ माणुस-गइ लहइ दोहि वि खइ णिव्वाणु ॥63॥
🏠
वंदणु णिंदणु पडिकमणु पुण्णहँ कारणु जेण ।
करइ करावइ अणमणइ एक्कु वि णाणिण तेण ॥64॥
Meaning : Vandna , Ninda and Pratikramana, all these three are the causes of virtue; the Jnani does not perform any of them, nor does he make another perform them, nor does he praise them.
🏠
वंदणु णिदणु पडिकमणु णाणिहिँ एहु ण जुत्तु ।
एक्कु जि मेल्लिवि णाणमउ सुद्धउ भाउ पवित्तु ॥65॥
Meaning : Excepting meditation on his Jnana-maee and Shuddha Atman , the sage who possesses pure thoughts does not do Vandana, Ninda and Pratik ramana.
🏠
वंदउ णिंदउ पडिकमउ भाउ असुद्धउ जासु ।
पर तसु संजमु अत्थि णवि जं मण-सुद्धि ण तासु ॥66॥
Meaning : No one whose heart is full of Vandna, Ninda or Pratikramana can be endowed with Sanyama without which Moksha is simply out of the question.
🏠
सुद्धहँ संजमु सीलु तउ सुद्धहँ दंसणु णाणु ।
सुद्धहँ कम्मक्खउ हवइ सुद्धउ तेण पहाणु ॥67॥
Meaning : Absolute Sanyama , pure Shila , true Darshana, perfect Jnana and the complete Kshai of Karmas belong to Shuddha-Upyoga alone.
🏠
भाउ विसुद्धउ अप्पणउ धम्मु भणेविणु लेहु ।
चउ-गइ-दुक्खहँ जा धरइ जीउ पडंतउ एहु ॥68॥
Meaning : That which takes out a Jiva from the ocean of Chatur-gati-roop Dukha , is one's own Vishuddha Bhava which is also called Dharma; hence this Vishuddha Bhava should be adopted.
🏠
सिद्धिहिँ केरा पंथडा भाउ विसुद्धउ एक्कु ।
जो तसु भावहँ मुणि चलइ सो किम होइ विमुक्कु ॥69॥
Meaning : The way to Moksha lies in the Vishuddha Bhava fabsorption in the pure, real nature of Atman) alone; there is no other way, How can a Muni who falls down from that Bhava, attain to Moksha ?
🏠
जहिँ भावइ तहिँ जाहि जिय जं भावइ करि तं जि ।
केम्वइ मोक्खुण अत्थि पर चित्तहँ सुद्धि ण जं जि ॥70॥
Meaning : One may go wherever it pleases him to go, he may do whatever he chooses to do; but without the purity of thoughts, he cannot obtain Moksha.
🏠
सुह-परिणामेँ धम्मु पर असुहेँ होइ अहम्मु ।
दोहिँ वि एहिँ विवज्जियउ सुद्धु ण बंधइ कम्मु ॥71॥
Meaning : By means of the Shubha Parinamas , Dharma or Punya accrues to the Jiva , and by means of the Ashubha Parinamas , Adharma or Papa ; but by becoming free from both these through pure spirituality no bondage of Karmas takes place.
🏠
दाणिं लब्भइ भोउ पर इंदत्तणु वि तवेण ।
जम्मण-मरण-विवज्जियउ पउ लब्भइ णाणेण ॥72॥
Meaning : By doing Dana , one gets Bhogas ; by conquering one's senses or practising Tapa , one becomes an Indra of Svaraga ; but by means of Jnana one becomes free from births and deaths.
🏠
देउ णिरंजणु इउँ भणइ णाणिं मुक्खु ण भंति ।
णाण-विहीणा जीवडा चिरु संसारु भमंति ॥73॥
Meaning : The Niramjana Deva has said that the Jiva gets Moksha by Vitraga , Nirvikalapa and Sva-Samvadana Jnana ; he who is devoid of such Jnana wanders about in the Samsara for long.
🏠
णाण-विहीणहँ मोक्ख-पउ जीव म कासु वि जोइ ।
बहुएँ सलिल-विरोलियइँ करु चोप्पडउ ण होइ ॥74॥
Meaning : Without Jnana one does not get Moksha by any means ; one cannot get ghee from water, however much one might agitate it.
🏠
जं णिय-बोहहँ बाहिरउ णाणु वि कज्जु ण तेण ।
दुक्खहँ कारणु जेण तउ जीवहँ होइ खणेण ॥75॥
Meaning : That Jnana which is devoid of the Baudha of one's Shuddha Atma is of no avail ; it conduces to Dukkha of the soul.
🏠
तं णिय-णाणु जि होइ ण वि जेण पवड्ढइ राउ ।
दिणयर-किरणहँ पुरउ जिय किं विलसइ तम-राउ ॥76॥
Meaning : That which produces Raga and Dvesha is not Jnana ; as by the uprising of sun, darkness disappears, so by the manifestation of Jnana, Raga and Dvesha are destroyed.
🏠
अप्पा मिल्लिवि णाणियहँ अण्णु ण सुंदरु वत्थु ।
तेण ण विसयहँ मणु रमइ जाणंतहँ परमत्थु ॥77॥
Meaning : To a Jnani nothing other than A tma Swarup is pleasing, or agreeable ; those alone whose minds do not become fascinated by sensual enjoyment know the Parmartha .
🏠
अप्पा मिल्लिवि णाणमउ चित्ति ण लग्गइ अण्णु ।
मरगउ जेँ परियाणियउ तहुँ कच्चेँ कउ गण्णु ॥78॥
Meaning : The mind of a Sage does not feel delight in anything other than his Atman ; one who knows the value of pearls does not run after glass-beads.
🏠
भुंजंतु वि णिय-कम्म-फ लु मोहइँ जो जि करेइ ।
भाउ असुंदरु सुंदरु वि सो पर कम्मु जणेइ ॥79॥
Meaning : He who has not left Raga for the fruits of Karmas, that is, who feels pleasure or pain while he tastes the fruits of his previous Karmas,--such a one makes the bondage of Karmas anew ; the ripening and fructification of previously accumulated Karmas is really their destruction, but he who feels happy or miserable at that time, enters into fresh bondage for the future.
🏠
भुंजंतु वि णिय-कम्म-फ लु जो तहिँ राउ ण जाइ ।
सो णवि बंधइ कम्मु पुणु संचिउ जेण विलाइ ॥80॥
Meaning : One who while he tastes the good or bad fruits of his previously acquired Karmas, does not entertain love and hatred, he does not make new bonds of Karmas and destroys the previously accumulated ones.
🏠
जो अणु-मेत्तु वि राउ मणि जाम ण मिल्लइ एत्थु ।
सो णवि मुच्चइ ताम जिय जाणंतु वि परमत्थु ॥81॥
Meaning : He in whose mind even a tinge of Raga is left cannot free himself from the bondage of Karmas though he might know the Parmartha. NOTE.-The Jain teaching is that unless there is a unity of Samyak Darshana , Samyak Jnana and Samyak Charitra , there cannot be Moksha to the soul. So the Acharya says here that if one possesses the knowledge of the Parmartha, i.e., of the real nature of the soul or God, in other words, the right knowledge, but has still got some desire for the worldly or sensual enjoyments, that is, he has not got the right conduct, he cannot obtain Moksha.
🏠
बुज्झइ सत्थइँ तउ चरइ पर परमत्थु ण वेइ ।
ताव ण मुंचइ जाम णवि इहु परमत्थु मुणेइ ॥82॥
Meaning : One who understands the Shastras and practises TapashCharan but who does not know the Parmartha, cannot destroy his Karmas, and, consequently, cannot obtain Moksha.
🏠
सत्थु पढंतु वि होइ जडु जो ण हणेइ वियप्पु ।
देहि वसंतु वि णिम्मलउ णवि मण्णइ परमप्पु ॥83॥
Meaning : One who having read the Shastras, does not give up Vikalpa , is a fool and does not know the Nirmal and Shuddha Parmatman who dwells in all souls.
🏠
बोह-णिमित्तेँ सत्थु किल लोइ पढिज्जइ इत्थु ।
तेण वि बोहु ण जासु वरु सो किं मूढु ण तत्थु ॥84॥
Meaning : The Shastras are read in order to gain Jnana , but he who having read them does not acquire Atma-Jiana is a fool.
🏠
तित्थइँ तित्थु भमंताहँ मूढहँ मोक्खु ण होइ ।
णाण-विवज्जिउ जेण जिय मुणिवरु होइ ण सोइ ॥85॥
Meaning : A Mithya Drishti cannot get Moksha, even as one without Jonana cannot become a Muni .
🏠
णाणिहिँ मूढहँ मुणिवरुहँ अंतरु होइ महंतु ।
देहु वि मिल्लइ णाणियउ जीवइँ भिण्णु मुणंतु ॥86॥
Meaning : There is a great difference between a Jnani and an Ajmani Muni ; the Jnani knows the Jiva as separate and distinct from the Deha and wishes to abandon it even.
🏠
लेणहँ इच्छइ मूढु पर भुवणु वि एहु असेसु ।
बहु विह-धम्म-मिसेण जिय दोहिँ वि एहु विसेसु ॥87॥
Meaning : And one who is Ajnani, wishes, under the pretext of Dharma , to take in the whole world ; this is the difference between the two.
🏠
चेल्ला-चेल्ली-पुत्थियहिँ तूसइ मूढु णिभंतु ।
एयहिँ लज्जइ णाणियउ बंधहँ हेउ मुणंतु ॥88॥
Meaning : No doubt, a foolish saint takes pleasure in his disciples and books, but a Jnani knows this kind of conduct to be a cause of bondage, and becomes ashamed of it.
🏠
चट्टहिँ पट्टहिँ कुंडियहिँ चेल्ला-चेल्लियएहिँ ।
मोहु जणेविणु मुणिवरहँ उप्पहि पाडिय तेहिँ ॥89॥
Meaning : Pen, inkstand, paper, etc., and disciples--all these, if they create Moha in the minds of saints, cause them to fall down from the path of progress.
🏠
केण वि अप्पउ वंचियउ सिरु लुंचिवि छारेण ।
सयल वि संग ण परिहरिय जिणवर-लिंगधरेण ॥90॥
Meaning : He who pulls out his hair to become a Digambara , but does not give up Parigraha, that is, Raga and Dvesha, such a saint only deceives himself.
🏠
जे जिण-लिंगु धरेवि मुणि इट्ठ-परिग्गह लेंति ।
छद्दि करेविणु ते जि जिय सा पुणु छद्दि गिलंति ॥91॥
Meaning : The saint who having renounced the last strip of cloth and having given up all Parigraha again takes a thing which appears agreeable to him, eats his own vomit.
🏠
लाहहँ कित्तिहि कारणिण जे सिव-संगु चयंति ।
खीला-लग्गिवि ते वि मुणि देउलु देउ डहंति ॥92॥
Meaning : The saint who for the sake of Lobha or Yashakirti gives up the Shuddha Atma Dhyana is like the man who for the sake of a nail pulls down a whole DevaMandira .
🏠
अप्पउ मण्णइ जो जि मुणि गुरुयउ गंथहि तत्थु ।
सो परमत्थे जिणु भणइ णवि बुज्झइ परमत्थु ॥93॥
Meaning : The saint who thinks himself great simply by the acquisition of worldly possessions is devoid of the knowledge of Parmartha.; thus has the Jinendra Deva said on the Ideal.
🏠
बुज्झंतहँ परमत्थु जिय गुरु लहु अत्थि ण कोइ ।
जीवा सयल वि बंभु परु जेण वियाणइ सोइ ॥94॥
Meaning : Those who know the Parmartha, say that there is no inequality among the souls; all Jivas are Par-Brahma.
🏠
जो भत्तउ रयण-त्तयह तसु मुणि लक्खणु एउ ।
अच्छुउ कहिँ वि कुडिल्लियइ सो तसु करइ ण भेउ ॥95॥
Meaning : A saint who is devoted to the Ratan Traya has this Lakshana in himself that he does not make any distinction between soul and soul; no matter in whatever bodies they dwell, he regards them all as equal.
🏠
जीवहँ तिहुयण-संठियहँ मूढा भेउ करंति ।
केवल-णाणिं णाणि फुडु सयलु वि एक्कु मुणंति ॥96॥
Meaning : Fools are they who make a distinction between the different souls living in the three worlds. The wise regard all the souls as possessed of the substratum of Jnana and, consequently, as belonging to one genus.
🏠
जीवा सयल वि णाण-मय जम्मण-मरण-विमुक्क ।
जीव-पएसहिँ सयल सम सयल वि सगुणहिँ एक्क ॥97॥
Meaning : All the souls are Jnana-Maee , and are free from birth and death ; with reference to their Pradeshas , they are like one another; they are of an equal status with reference to their Shuddha Gunas also.
🏠
जीवहँ लक्खणु जिणवरहि भासिउ दंसण-णाणु ।
तेण ण किज्जइ भेउ तहँ जइ मणि जाउ विहाणु ॥98॥
Meaning : Shri Jina Deva has described Darshana and Jnana as the Lakshana of the Jiva ; he whose mind is illumined by wisdom makes no distinction between soul and soul.
🏠
बंभहँ भुवणि वसंताहँ जे णवि भेउ करंति ।
ते परमप्प-पयासयर जोइय विमलु मुणंति ॥99॥
Meaning : Those Yogins who manifest Parmatman in themselves, make no distinction between the Parma-Brahma-Swarupa Atmas dwelling in the three Lokas , and recognise them all as Nirmala and Shuddha .
🏠
राय-दोस बे परिहरिवि जे सम जीव णियंति ।
ते सम-भावि परिट्ठिया लहु णिव्वाणु लहंति ॥100॥
Meaning : Those saints who have abandoned Vipareeta Bhavas , such as Raga and Dvesha , know all souls as equal, become established in Sambhava and soon attain to Nirvana.
🏠
जीवहँ दंसणु णाणु जिय लक्खणु जाणइ जो जि ।
देह-विभेएँ भेउ तहँ णाणि कि मण्णइ सो जि ॥101॥
Meaning : One who knows that Darshana and Jnana are the Lakshana of souls, cannot, by seeing differences only in their bodies, make any distinction between them.
🏠
देह-विभेयइँ जो कुणइ जीवइँ भेउ विचित्तु ।
सो णवि लक्खणु मुणइ तहँ दंसणु णाणु चरित्तु ॥102॥
Meaning : Those who seeing differencez in the bodies, make a distinction between souls also, do not know the A.tman which in essence is Darshan , Jnana , and Charitra .
🏠
अंगइँ सुहुमइँ बादरइँ विहिवसिँ होंति जे बाल ।
जिय पुणु सयल वि तित्तडा सव्वत्थ वि सयकाल ॥103॥
Meaning : The difference of bodies--big or small, youthful or decrepit, --is owing to the effect of Karmas; but from the Nischaya point of view all souls ever and everywhere are the same.
🏠
सत्तु वि मित्तु वि अप्पु परु जीव असेसु विएइ ।
एक्कु करेविणु जो मुणइ सो अप्पा जाणेइ ॥104॥
Meaning : He in whose eyes Shatru , Mitra , Appa Para , and all other souls are equal, is the knower of Atman .
🏠
जो णवि मण्णइ जीव जिय सयल वि एक्क-सहाव ।
तासु ण थक्कइ भाउ समु भव-सायरि जो णाव ॥105॥
Meaning : He who does not believe all the souls as Ektyabhava-Roopa , does not attain to Sambhava . Sambhava is like a boat made to cross the ocean of Samsara with.
🏠
जीवहँ भेउ जि कम्म-किउ कम्मु वि जीउ ण होइ ।
जेण विभिण्णउ होइ तहँ कालु लहेविणु कोइ ॥106॥
Meaning : The variety which is found among the Jivas is caused by their Karmas, but the Karmas do not become the Jiva , because at the proper time they become separated from it.
🏠
एक्कु करे मण बिण्णि करि मं करि वण्णविसेसु ।
इक्कइँ देवइँ जेँ वसह तिहुयणु एहु असेसु ॥107॥
Meaning : Regard all the Jivas as alike ; do not make any distinction between them; as is the Deva or pure Atman, so are all other souls in the three worlds.
🏠
परु जाणंतु वि परम-मुणि पर-संसग्गु चयंति ।
पर-संगइँ परमप्पयहँ लक्खहँ जेण चलंति ॥108॥
Meaning : The Param-Munis knowing the Para-Vastu as separate from their self, give up its Sansarga , because by the association of the not-self one experiences a fall from the Shuddha Atma Dhyana .
🏠
जो सम-भावहँ बाहिरउ तिं सहुं मं करि संगु ।
चिंता-सायरि पडहि पर अण्णु वि डज्झइ अंगु ॥109॥
Meaning : Thou shouldst not associate with one who is devoid of Sambhava , because his society will throw thee into the ocean of anxiety and will burn thy body through uneasiness.
🏠
भल्लाहँ वि णासंति गुण जहँ संसग्ग खलेहिं ।
वइसाणरु लोहहँ मिलिउ तें पिट्टियइ घणेहिं ॥110॥
Meaning : Uttama Gunas are destroyed by the company of evil persons; as owing to the association of iron, fire is also beaten by hammer.
🏠
काऊण णग्गरूवं बीभस्सं दड्ढ-मडय-सारिच्छं ।
अहिलससि किं ण लज्जसि भिक्खाए भोयणं मिट्ठं ॥111-अ॥
🏠
जइ इच्छसि भो साहू बारह-विह-तवहलं महा-विउलं ।
तो मण-वयणे काए भोयण-गिद्धी विवज्जेसु ॥111-ब॥
🏠
जे सरसिं संतुट्ठ-मण विरसि कसाउ वहंति ।
ते मुणि भोयण-घार गणि णवि परमत्थु मुणंति ॥111-स॥
Meaning : Those Munis who love savoury food and are averse to unsavoury dishes, are gluttons ; they do not know the Parmartha .
🏠
जोइय मोहु परिच्चयहि मोहु ण भल्लउ होइ ।
मोहासत्तउ सयलु जगु दुक्खु सहंतउ जोइ ॥111॥
Meaning : Moha ought to be abandoned ; in no way is it desirable. The whole world is suffering from pain on account of Moha.
🏠
रूवि पयंगा सद्दि मय गय फासहिँ णासंति ।
अलिउल गंधइँ मच्छ रसि किम अणुराउ करंति ॥112॥
Meaning : The moth, the deer, the elephant, the beetle, and the fish being fascinated, respectively, by the colour of the candle's flame, the sweet song of the hunter, the agreeable sensations of touch, smell and taste, are destroyed. Nork. In this Gata the Acharya lays stress on the harmful nature of sense-gratification. The moth is drawn to destruction by the flame, the deer by the song, and so forth. When the gratification of a single sense has such fatal consequences, what must be the plight of man who seeks enjoyment through all the five senses ?
🏠
जोइय लोहु परिच्चयहि लोहु ण भल्लउ होइ ।
लोहासत्तउ सयलु जगु दुक्खु सहंतउ जोइ ॥113॥
Meaning : Give up covetousness; it is not desirable. The whole world is involved in misery on account of covetousness.
🏠
तलि अहिरणि वरि घण-वडणु संडस्सय-लुंचोडु ।
लोहहँ लग्गिवि हुयवहहँ पिक्खु पडंतउ तोडु ॥114॥
Meaning : Being associated with iron, that is, by the covetousness for iron even fire may be said to attain to a miserable plight-it is put upon an anvil, is beaten from above with a hammer, is caught in the middle by pincers, and is torn to pieces .
🏠
जोइय णेहु परिच्चयहि णेहु ण भल्लउ होइ ।
णेहासत्तउ सयलु जगु दुक्खु सहंतउ जोइ ॥115॥
Meaning : Give up attachment; it is of no good. All the pain in the three worlds is due to attachment.
🏠
जल-सिंचणु पय-णिद्दलणु पुणु पुणु पीलण-दुक्खु ।
णेहहँ लग्गिवि तिल-णियरु जंति सहंतउ पिक्खु ॥116॥
Meaning : On account of its love for oil sesamum has to bear much pain,-it is put under water, is trampled under foot and is repeatedly crushed in the oil-press. Note.--This Gatha furnishes another illustration of the principle laid down before, and the lesson taught by the Acharya is, that as love, i.e., attachment or desire, for the not-self is aght with pain and hardship, one should not allow it to deprive him of his Syabhayic bliss which is infinite, unabating and eternal.
🏠
ते चिय धण्णा ते चिय सप्पुरिसा ते जियंतु जिय-लोए ।
वोद्दह-दहम्मि पडिया तरंति जे चेव लीलाए ॥117॥
Meaning : Glory to those brave persons who, having fallen into the Draha of youth, joyfully swim across it ; they alone may be said to be living; in this world of Jivas they are good men. NOTE. -The meaning is that those persons who though young are not fascinated by sensual pleasures and who having adopted the three jewels, that is, Right Belief, Right Knowledge and Right Conduct, pass through the temptations and trials of youth with cheerful tess. Such persons, the Acharya says, deserve the highest praise.
🏠
मोक्खु जि साहिउ जिणवरहिँ छंडिवि बहु-विहु रज्जु ।
भिक्ख-भरोडा जीव तुहुँ करहि ण अप्पउ कज्जु ॥118॥
Meaning : Shri Jinendra Bhagwan left all the pomp and glory of the earthly kings to obtain Moksha , but thou who fillest thy stomach by begging makest no effort to obtain Moksha.
🏠
पावहि दुक्खु महंतु तुहँ जिय संसारि भमंतु ।
अट्ठ वि कम्मइँ णिद्दलिवि वच्चहि मुक्खु महंतु ॥119॥
Meaning : By wandering about in the Samsara, thou hast suffered all sorts of terrible pains and miseries; thou shouldst now destroy the eight kinds of Karmas, to obtain the Parma-Pada , that is, Moksha.
🏠
जिय अणु-मित्तु वि दुक्खडा सहण ण सक्कहि जोइ ।
चउ-गइ-दुक्खहँ कारणइँ कम्मइँ कुणहि किं तोइ ॥120॥
Meaning : When thou canst not bear the slightest pain, why dost thou engender Karmas which are the causes of all the suffering of the four Gatis . NOTE.-The meaning is that if you wish not to suffer even the slightest pain, you should cease to entertain Raga and Dyesha which create the bondage of Karmas.
🏠
धंधइ पडियउ सयलु जगु कम्मइँ करइ अयाणु ।
मोक्खहँ कारणु एक्कु खणु णवि चिंतइ अप्पाणु ॥121॥
Meaning : The foolish Jiva by becoming entangled in the turmoils of Samsara, only tightens the bonds of Karmas, but does not meditate on his pure self, the immediate cause of Moksha, even for a moment.
🏠
जोणि-लक्खइँ परिभमइ अप्पा दुक्खु सहंतु ।
पुत्त-कलत्तहिँ मोहियउ जाव ण णाणु महंतु ॥122॥
Meaning : He who does not understand his own pure self, continues, while overpowered by pains and miseries, to pass through the succession of births and deaths ; he whose mind has not been illumined by Jnana remains bound with attachment for wife and children, that is, he cannot know his Atma.
🏠
जीव म जाणहि अप्पणउँ घरु परियणु तणु इट्ठु ।
कम्मायत्तउ कारिमउ आगमि जोइहिँ दिट्ठु ॥123॥
Meaning : O Soul! Do not regard thy house, family, relations, body, or friends as thy own; they are merely the product of thy Karmas ; Saints having Shastras for their eyes have perceived them thus.
🏠
मुक्खु ण पावहि जीव तुहुँ घरु परियणु चिंतंतु ।
तो वरि चिंतहि तउ जि तउ पावहि मोक्खु महंत्तु ॥124॥
Meaning : O Soul ! By thinking of thy house, relations, and the like, thou canst not get Moksha; therefore apply thy mind to Tapa , so that thou mayst obtain Moksha.
🏠
मारिवि जीवहँ लक्खडा जं जिय पाउ करीसि ।
पुत्त-कलत्तहँ कारणइँ तं तुहुँ एक्कु सहीसि ॥125॥
Meaning : For the sake of sons and other members of thy family thou killest millions of Jivas and createst sinful Karmas in thy self: know that thou alone shalt have to bear the consequences of thy evil Karmas.
🏠
मारिवि चूरिवि जीवडा जं तुहुँ दुक्खु करीसि ।
तं तह पासि अणंत-गुणु अवसइँ जीव लहीसि ॥126॥
Meaning : O Soul ! By killing and crushing thou causest pain to living beings : verily thou thyself shalt have to suffer infinite-fold more pain.
🏠
जीव वहंतहँ णरय-गइ अभय-पदाणेँ सग्गु ।
बे पह जवला दरिसिया जहिँ रुच्चइ तहिँ लग्गु ॥127॥
Meaning : By Himsa of Jivas one falls into Narka , and by the Abhaya Dana one goes to Svaraga ; both the paths lie open before thy eyes, choose whichever thou thinkest to be the best for thee.
🏠
मूढा सयलु वि कारिमउ भुल्लउ मं तुस कंडि ।
सिव-पहि णिम्मलि करहि रइ घरु परियणु लहु छंडि ॥128॥
Meaning : O fool! Thou art mistaken as to the nature of acts ; do not amass husk, attach thyself to thy Nirmala Shiva-Pada and give up thy house, family, relations, and the like.
🏠
जोइय सयलु वि कारिमउ णिक्कारिमउ ण कोइ ।
जीविं जंतिं कुडि ण गय इहु पडिछंदा जोइ ॥129॥
Meaning : None of the objects and actions of the world is unperishing, or eternal; even one's body does not go with one on death.
🏠
देउलु देउ वि सत्थु गुरु तित्थु वि वेउ वि कव्वु ।
वच्छु जु दीसइ कुसुमियउ इंधणु होसइ सव्वु ॥130॥
Meaning : Temples, images, teachers, places of pilgrimage, religious books, fruits, flowers, and all else that are to be seen in the world, will sooner or later turn to ashes ; none of them is imperishable, or eternal.
🏠
एक्कु जि मेल्लिवि बंभु परु भुवणु वि एहु असेसु ।
पुहविहिँ णिम्मउ भंगुरउ एहउ बुज्झि विसेसु ॥131॥
Meaning : Except the one Parama-Brahma, all the states and conditions which are seen in the world are perishable ; know it to be so.
🏠
जे दिट्ठा सूरुग्गमणि ते अत्थवणि ण दिट्ठ ।
तेँ कारणिं वढ धम्मु करि धणि जोव्वणि कउ तिट्ठ ॥132॥
Meaning : The light which is seen at sun-rise disappears at sun-set, therefore thou shouldst follow the Great Dharma. There is nothing really valuable in wealth and youth.
🏠
धम्मु ण संचिउ तउ ण किउ रुक्खेँ चम्ममएण ।
खज्जिवि जर-उद्देहियए णरइ पडिव्वउ तेण ॥133॥
Meaning : He who has not amassed Dharma and has not practised Tapas is like a tree ; he eats the Abhaksha , lives wantonly and descends into. hell.
🏠
अरि जिय जिण-पइ भत्ति करि सुहि सज्जणु अवहेरि ।
तिं बप्पेण वि कज्जु णवि जो पाडइ संसारि ॥134॥
Meaning : O Soul ! Devote thyself to the feet of the Sarvajna, Vitaraga Deva, and do not indulge in attachment for friends, relations, etc., because these friends, relations, etc., will not give you anything worth having, they will certainly drown you in Samsara.
🏠
जेण ण चिण्णउ तव-यरणु णिम्मलु चित्तु करेवि ।
अप्पा वंचिउ तेण पर माणुस-जम्मु लहेवि ॥135॥
Meaning : He who does not practise Tapash-Charan with puremind,-such a one, although born as a human being, only cheats himself.
🏠
ए पंचिंदिय-करहडा जिय मोक्कला म चारि ।
चरिवि असेसु वि विसय-वणु पुणु पाडहिँ संसारि ॥136॥
Meaning : O Soul ! Do not graze the camels of thy five senses uncontrolled, or else thy five senses having enjoyed their Vishaya will hurl thee down into Samsara.
🏠
सो जोइउ जो जोगवइ दंसणु णाणु चरित्तु ।
होयवि पंचहँ बाहिरउ झायंतउ परमत्थु ॥137-अ॥
🏠
जोइय विसमी जोय-गइ मणु संठवण ण जाइ ।
इंदिय-विसय जि सुक्खडा तित्थु जि वलि वलि जाइ ॥137॥
Meaning : O Yogin ! Difficult is the path of Yoga, the mind can not be controlled with ease; it runs after the pleasures of senses.
🏠
विसय-सुहइँ बे दिवहडा पुणु दुक्खहँ परिवाडि ।
भुल्लउ जीव म वाहि तुहुँ अप्पण खंधि कुहाडि ॥138॥
Meaning : To enjoy the sensual pleasures is to feed the family of pain. O foolish soul !' do not thyself strike thy shoulder with an axe.
🏠
संता विसय जु परिहरइ बलि किज्जउँ हउँ तासु ।
सो दइवेण जि मुंडियउ सीसु खडिल्लउ जासु ॥139॥
Meaning : Those saints who give up sensual pleasurez deserve encomium; one who is bald, deserves no credit for having his head shaved.
🏠
पंचहँ णायकु वसिकरहु जेण होंति वसि अण्ण ।
मूल विणट्ठइ तरु-वरहँ अवसइँ सुक्कहिं पण्ण ॥140॥
Meaning : Conquer the king of the five senses, that is, Manas . By conquering it, all the five senses are conquered, as by cutting off the root of a tree, the whole tree becomes dried up.
🏠
विसयासत्तउ जीव तुहुँ कित्तिउ कालु गमीसि ।
सिव-संगमु करि णिच्चलउ अवसइँ मुक्खु लहीसि ॥141॥
Meaning : O Soul ! Being fascinated with the enjoyment of sensual pleasures, how long wilt thou roam about in Samsara ? Now having become Nischaya , a33ociate thyself with Shiva , so that thou shouldst necessarily obtain Moksha..
🏠
इहु सिव-संगमु परिहरिवि गुरुवड कहिँ वि म जाहि ।
जे सिव-संगमि लीण णवि दुक्खु सहंता वाहि ॥142॥
Meaning : O disciple ! Do not give up the association of thy own Pure Atman to pursue sense-gratification; those who do not associate themselves with. their Aumans are subject to nothing but pain.
🏠
कालु अणाइ अणाइ जिउ भव-सायरु वि अणंतु ।
जीविं बिण्णि ण पत्ताइँ जिणु सामिउ सम्मत्तु ॥143॥
Meaning : Kala is from eternity ; Jiva is also from eternity ; and the Samsara-Sagara: is also eternal ; but godhood and Samyak tava can be found nowhere eise but in the Jiva , that is, these are the special attributes of Jivas alone.
🏠
घर-वासउ मा जाणि जिय दुक्किय-वासउ एहु ।
पासु कयंतेँ मंडियउ अविचलु णिस्संदेहु ॥144॥
Meaning : Do not regard' thy household, s.e., wife, children, etc., except as a gallows ere:ted for th22 to be hanged upon ; therefore it is desirable that thou. shouldst give them up.
🏠
देहु वि जित्थु ण अप्पणउ तहिँ अप्पणउ किं अण्णु ।
पर-कारणि मण गुरुव तुहुँ सिव-संगमु अवगण्णु ॥145॥
Meaning : When even one's body is not one's own, how can other objects become his? Therefore do not disregard, for the sake of others, Shiva. Sangama .
🏠
करि सिव-संगमु एक्कु पर जहिँ पाविज्जइ सुक्खु ।
जोइय अण्णु म चिंति तुहुँ जेण ण लब्भइ मुक्खु ॥146॥
Meaning : Meditate on the pure nature of thy soul alone, so that thou mightst obtain Bliss ; thou shouldst not think of anything else, because by thinking of other objects, thou wilt not obtain Moksha.
🏠
बलि किउ माणुस-जम्मडा देक्खंतहँ पर सारु ।
जइ उट्ठब्भइ तो कुहइ अह डज्झइ तो छारु ॥147॥
Meaning : What a wonderful thing is the body of man? In appearance, it looks very beautiful, but if its skin be taken off, it will look very loathsome; fire reduces it to ashes at once.
🏠
उव्वलि चोप्पडि चिट्ठ करि देहि सु-मिट्ठाहार ।
देहहँ सयल णिरत्थ गय जिमु दुज्जणि उवयार ॥148॥
Meaning : Washing the body, applying oil and cosmetics, etc., to it, and nourishing it with relishable food, -all these are useless; just as it is sinful to help a man of evil motive.
🏠
जेहउ जज्जरु णरय-घरु तेहउ जोइय काउ ।
णरइ णिरंतरु पूरियउ किम किज्जइ अणुराउ ॥149॥
Meaning : As a vessel of ilth, with holes in it, always passes filth through those holes, so does the body ever pass filth and urine through its holes,-how should such a body be loved ?
🏠
दुक्खइँ पावइँ असुचियइँ तिहुयणि सयलइँ लेवि ।
एयहिँ देहु विणिम्मियउ विहिणा वइरु मुणेवि ॥150॥
Meaning : Karmas, being enemies of Jiva , have collected the material of pain and sin and impurity and made a body for it.
🏠
जोइय देहु घिणावणउ लज्जहि किं ण रमंतु ।
णाणिय धम्में रइ करहि अप्पा विमलु करंतु ॥151॥
Meaning : O wise soul ! Be ashamed of loving such a loathsome body ; why dost thou take delight in it; give up its attachment and perform Dharma to purify thy self.
🏠
जोइय देहु परिच्चयहि देहु ण भल्लउ होइ ।
देह-विभिण्णउ णाणमउ सो तुहुँ अप्पा जोइ ॥152॥
Meaning : Renounce the attachment of thy body; it is not good; thy Jnana-Maee Atman is Bhinna from this body; seek for that very Atman in thy self.
🏠
दुक्खहँ कारणु मुणिवि मणि देहु वि एहु चयंति ।
जित्थु ण पावहिँ परम-सुहु तित्थु कि संत वसंति ॥153॥
Meaning : Saints knowing the body to be the cause of pain, give up its attachment. How can the wise love that which does not conduce to Parama-Sukha .
🏠
अप्पायत्तउ जं जि सुहु तेण जि करि संतोसु ।
पर सुहु वढ चिंतंताहँ हियइ ण फि ट्टइ सोसु ॥154॥
Meaning : O soul ! Be contented in the Ati-Indriya Sukha
🏠
अप्पहँ णाणु परिच्चयवि अण्णु ण अत्थि सहाउ ।
इउ जाणेविणु जोइयहु परहँ म बंधउ राउ ॥155॥
Meaning : Self is Jnan Svabhava ; its Svabhava is none other than this. Having known it, O Yogin! do not entertain Raga for anything else.
🏠
विसय-कसायहिँ मण-सलिलु णवि डहुलिज्जइ जासु ।
अप्पा णिम्मलु होइ लहु वढ पच्चक्खु वि तासु ॥156॥
Meaning : One whose mind does not wander among Vishaya Kashaya , sees, through the eyes of Samyaktva , his Shuddha Atman directly.
🏠
अप्पा परहँ ण मेलविउ मणु मारिवि सहस त्ति ।
सो वढ जाएँ किं करइ जासु ण एही सत्ति ॥157॥
Meaning : By becoming a Yogi, what will he gain who cannot abstain from attaching his soul to Para-Padartha , or he who cannot control his mind by concentration ?
🏠
अप्पा मेल्लिवि णाणमउ अण्णु जे झायहिँ झाणु ।
वढ अण्णाण-वियंभियहँ कउ तहँ केवल-णाणु ॥158॥
Meaning : He who baving left his Nija Shuddha Atman consisting in infinite knowledge, etc., contemplates upon other objects, cannot obtain Kewala Jnana .
🏠
सुण्णउँ पउँ झायंताहँ वलि वलि जोइयडाहँ ।
समरसि-भाउ परेण सहु पुण्णु वि पाउ ण जाहँ ॥159॥
Meaning : I highly praise those Yogins who are free from Punya and Papa and who purging their minds of Shubha and Ashubha thoughts contemplate upon their Shuddha Atman .
🏠
उव्वस वसिया जो करइ वसिया करइ जु सुण्णु ।
बलि किज्जउँ तसु जोइयहिँ जासु ण पाउ ण पुण्णु ॥160॥
Meaning : I highly respect that Yogin who populates the depopulated and depspulates the populated and who has got neither Punya nor Papa .
🏠
तुट्टइ मोहु तडित्ति जहिँ मणु अत्थवणहँ जाइ ।
सो सामइ उवएसु कहि अण्णेँ देविं काइँ ॥161॥
Meaning : O Master ! Pray give me such advice as may speedily destroy Moha and make the mind steady. What purpose can be served by gods, etc. ?
🏠
णास-विणिग्गउ सासडा अंबरि जेत्थु विलाइ ।
तुट्टइ मोहु तडत्ति तहिँ मणु अत्थवणहँ जाइ ॥162॥
Meaning : Moha is soon destroyed, and the mind made steady, by that meditation in which the breath which issues from the nose begins to issue from the tenth door or hole of the body which is situated in the palate and is equal to one-eighth part of an hair.
🏠
मोहु विलिज्जइ मणु मरइ तुट्टइ सासु-णिसासु ।
केवल-णाणु वि परिणमइ अंबरि जाहँ णिवासु ॥163॥
Meaning : When a man lives in his pure self , his Moha is extirpated, his mind is killed , and breath stopped . Such a one gets Kewala Jnana and goes unto Nirvana.
🏠
जो आयासइ मणु धरइ लोयालोय-पमाणु ।
तुट्टइ मोहु तडत्ति तसु पावइ परहँ पवाणु ॥164॥
Meaning : One who in his mind thinks of Atman as equal, like Akasha, to Lokaloka, has his Moha soon destroyed and attains to the Parama-Pada .
🏠
देहि वसंतु वि णवि मुणिउ अप्पा देउ अणंतु ।
अंबरि समरसि मणु धरिवि सामिय णट्ठु णिभंतु ॥165॥
Meaning : O master! I have wasted my time in vain, and have not known the Atman possessing infinite attributes and powers dwelling in my own body; I have not adopted Akasa-like Samabhava .
🏠
सयल वि संग ण मिल्लिया णवि किउ उवसम-भाऊ ।
सिव-पय-मग्गु वि मुणिउ णवि जहिं जोइहिँ अणुराउ ॥166॥
घोरु ण चिण्णउ तव-चरणु जं णिय-बोहहं सारु ।
पुण्णु वि पाउ वि दड्ढु णवि किमु छिज्जइ संसारु ॥167॥
Meaning : I have not given up Parigraha of different kindz, nor adopted Upsam-Bhava ; I have not known Moksha or the Moksha-Marga which are dear to Yogins; nor have I practised - asceticism of which the Chinha is to conquer the most arduous pains and which is the road to Moksha; neither have I risen above Punya and Papa : how then can I hope to escape from transmigration ? Note.--In these two gathas also Prabhakara Bhatta regrets his indolence for not doing the things requisite for obtaining Moksha.
🏠
दाणु ण दिण्णउ मुणिवरहँ ण वि पुज्जिउ जिण-णाहु ।
पंच ण वंदिय परम-गुरू किमु होसइं सिव-लाहु ॥168॥
Meaning : How will Moksha be obtained by him who has not given Dana to Munis , nor worshipped Shri Jinendra Deva, nor paid homage to the Pancha-Parmeshti?
🏠
अद्धुम्मीलिय-लोयणिहिँ जोउ कि झंपियएहिँ ।
एमुइ लव्भइ परम-गइ णिच्चिंतिं ठियएहिँ ॥169॥
Meaning : The Parama-Pada cannot be obtained by keeping one's eyes half opened or wholly shut. It can be obtained only by removing the unsteadiness of mind.
🏠
जोइय मिल्लहि चिन्त जइ तो तुट्टइ संसारु ।
चिंतासत्तउ जिणवरु वि लहइ ण हंसाचारु ॥170॥
Meaning : If thou wilt give up Chinta , thy transmigration will come to an end ; the Jinendra Bhagwan also, so-long as he was associated with Chinta could not obtain his Atma-Swarupa .
🏠
जोइय दुम्मइ कवुण तुहँ भवकारणि ववहारि ।
बंभु पवंचहिँ जो रहिउ सो जाणिवि मणु मारि ॥171॥
Meaning : O soul! What foolishness has entered thy head that thou engagest thyself in Vyavahara which is the cause of SamsaraParibrahmana ; know thy Shuddha Atman which is devoid of all Pra-Pancha and is described by the word Brahma, and make thy mind steady.
🏠
सव्वहिँ रायहिँ छहिँ रसहिँ पंचहिँ रूवहिँ जंतु ।
चित्तु णिवारिवि झाहि तुहुँ अप्पा देउ अणंतु ॥172॥
Meaning : Removing from thy mind all kinds of Raga , six kinds of tastes, and five kinds of colours, meditate upon thy Atman, which is Ananta Deva .
🏠
जेण सरूविं झाइयइ अप्पा एहु अणंतु ।
तेण सरूविं परिणवइ जह फलिहउ-मणि मंतु ॥173॥
Meaning : This Ananta Aiman is transformed into what it thinks of, just as Sphatika-Mani assumes the colour of the flower in conjunction with which it is placed.
🏠
एहु जु अप्पा सो परमप्पा कम्म-विसेसेँ जायउ जप्पा ।
जामइँ जाणइ अप्पें अप्पा तामइँ सो जि देउ परमप्पा ॥174॥
Meaning : What is Atman is Parmatman ; this Auman being under the influence of Karmas is Paradhin , but when it knows the true nature of self, then it becomes Parama-Deva .
🏠
जो परमप्पा णाणमउ सो हउँ देउ अणंतु ।
जो हउँ सो परमप्पु परु एहउ भावि णिभंतु ॥175॥
Meaning : Parmatman who is Jnana-Maee is Ananta Deva ; do thou realize that Parmatman within thyself.
🏠
णिम्मल-फलिहहँ जेम जिय भिण्णउ परकिय-भाउ ।
अप्प-सहावहँ तेम मुणि सयलु वि कम्म-सहाउ ॥176॥
Meaning : As Sphatika-Mani being in contiguity with flowers of different colours, in appearance shows itself as red, yellow, black, etc., but looking to the real nature of crystal, these various colours do not appertain to it, the crystal in its real nature being pure white; so does the Atman being Parmatman by nature appear of various shapes and colours on account of the influence of Karmas ; in reality neither shape nor colour appertain to its Shudha Svabhava .
🏠
जेम सहाविं णिम्मलउ फलिहउ तेम सहाउ ।
भंतिए मइलु म मण्णि जिय मइलउ देक्खवि काउ ॥177॥
Meaning : As Sphatika-Mani is pure without any dirt or adulteration so is the Atman; seeing thy body dirty, do not regard thy Atman to be the same.
🏠
रत्तेँ वत्थेँ जेम बुहु देहु ण मण्णइरत्तु ।
देहिं रत्तिं णाणि तहँ अप्पु ण मण्णइ रत्तु ॥178॥
जिण्णिं वत्थिं जेम बुहु देहु ण मण्णइ जिण्णु ।
देहिं जिण्णिं णाणि तहँ अप्पु ण मण्णइ जिण्णु ॥179॥
वत्थु पणट्ठइ जेम बुहु देहु ण मण्णइ णट्ठु ।
णट्ठे देहे णाणि तहँ अप्पु ण मण्णइ णट्ठु ॥180॥
भिण्णउ वत्थु जि जेम जिय देहहँ मण्णइ णाणि ।
देहु वि भिण्णउँ णाणि तहँ अप्पहँ मण्णइ जाणि ॥181॥
Meaning : As the body of a man who is putting on red clothes is not considered red, so the Sages seeing a red body do not consider the Atman to be red.
As the body is not considered old because it happens to be covered over with old and worn out garments, so the Sages seeing a feeble body do not regard the Atman as feeble,
As by the destruction of garments, the body is not destroyed, so the Sages hold that by the destruction of the body, Atman is not destroyed. As the body is separate from clothing, so to a Sage Atman is separate from the body.
🏠
इहु तणु जीवड तुज्झ रिउ दुक्खइँ जेण जणेइ ।
सो परु जाणहि मित्तु तुहुँ जो तणु एहु हणेइ ॥182॥
Meaning : O soul! This body is thy enemy, because it produces sufferings and pain. Therefore, if anybody destroys thy body, regard him as thy friend.
🏠
उदयहँ आणिवि कम्मु मइँ जं भुंजेवउ होइ ।
तं सह आविउ खविउ मइँ सो पर लाहु जि कोइ ॥183॥
Meaning : Great Yogins by their spiritual force make their previously accumilated Karmas active, and destroy them. If these Karmas become ripened and are destroyed themselves, it is far better.
🏠
णिट्ठुर-वयणु सुणेवि जिय जइ मणि सहण ण जाइ ।
तो लहु भावहि बंभु परु जिं मणु झत्ति विलाइ ॥184॥
Meaning : O soul! If thy mind_cannot bear painful words, then be immersed in the meditation of Parama-Brahma or Pure Self, so that thow mightst attain to happiness.
🏠
लोउ विलक्खणु कम्म-वसु इत्थु भवंतरि एइ ।
चुज्जु कि जइ इहु अप्पि ठिउ इत्थु जि भवि ण पडेइ ॥185॥
Meaning : Samsari Jivas helpless by the force of Karmas, are born in different forms, families and status, and owing to their Karmas also do they wander about in the Samsara. When this Jiva becomes established: in its Pure Self, then it will not have to wander in Samsara ; there is nothing strange in this.
🏠
अवगुण-गहणइँ महुतणइँ जइ जीवहँ संतोसु ।
तो तहँ सोक्खहं हेउ हउँ इउ मण्णिवि चइ रोसु ॥186॥
Meaning : Those who speak ill of me become happy by doing so, and as I become the cause of their happiness, I should not become angry with them, I should rather become contented.
🏠
जोइय चिंति म किं पि तुहुँ जइ बीहउ दुक्खस्स ।
तिल-तुस-मित्तु वि सल्लडा वेयण करइ अवस्स ॥187॥
Meaning : If thou art afraid of pain then give up every sort of care or anxiety ; as even a little thorn is painful, so, too, is slight Chinta the source of pain.
🏠
मोक्खु म चिंतहि जोइया मोक्खु ण चिंतिउ होइ ।
जेण णिबद्धउ जीवडउ मोक्खु करेसइ सोइ ॥188॥
Meaning : O Yogin ! Entertain not anxiety even for Moksha. It is not to be obtained by Chinta. Release thy Jiva from what has got him in bondage.
🏠
परम-समाहि-महा-सरहिँ जे बुड्डहिँ पइसेवि ।
अप्पा थक्कइ विमलु तहँ भव-मल जंति वहेवि ॥189॥
Meaning : One who constantly bathes in the Sarovara of Parama Samadha, washes off all the dirt of Samsara and becomes a Shuddha Atman .
🏠
सयल-वियप्पहँ जो विलउ परम-समाहि भणंति ।
तेण सुहासुह-भावडा मुणि सयल वि मेल्लंति ॥190॥
Meaning : To become free from all Vikalpas is called Parama Samadhi, therefore the Munis give up all good and bad thoughts.
🏠
घोरु करंतु वि तव-चरणु सयल वि सत्थ मुणंतु ।
परम-समाहि-विवज्जयउ णवि देक्खइ सिउ संतु ॥191॥
Meaning : One who practises severe asceticism and has read all the Shastras, but has not established himself in Parama Samadna, cannot see his Shiva Shanta .
🏠
विषय-कसाय वि णिद्दलिवि जे ण समाहि करंति ।
ते परमप्पहँ जोइया णवि आराहय होंति ॥192॥
Meaning : Those Yogins who do not annihilate Vishayas and Kashayas and who do not establish themselves in the Parama Samadhi, cannot be said to meditate on the Parama Pada .
🏠
परम-समाहि धरेवि मुणि जे परबंभु ण जंति ।
ते भव-दुक्खइँ बहुविहइँ कालु अणंतु सहंति ॥193॥
Meaning : Those Munis who not having established them :elves in Parama Samadhi do not realize Parama Brahma, continue to bear various kinds of pain and suffering in the Samsara for a long time.
🏠
जामु सुहासुह-भावडा णवि सयल वि तुट्टंति ।
परमसमाहि ण तामुमणि केवलि एहु भणंति ॥194॥
Meaning : So long as all good and bad thoughts are not left behind, one cannot attain to the Parama Samadhi. Thus have the Kevalins said.
🏠
सयलवियप्पहँ तुट्टाहँ सिवपयमग्गि वसंतु ।
कम्म-चउक्कइ विलउ गइ अप्पा हुइ अरहंतु ॥195॥
Meaning : By eradicating all traces of Vikalpas , by entering on the Moksha Marga , and by annihilating the four Ghatiya Karmas, this Jiva becomes an Arhat.
🏠
केवलणाणिं अणवरउ लोयालोउ मुणंतु ।
णियमेँ परमाणंदमउ अप्पा हुइ अरहंतु ॥196॥
Meaning : Verily this Atman becomes an Arhat, the knower of the whole of the Loka and Aloka and the enjoyer of the Parama Ananda by means of A varna-Rahit Kewala Jnana .
🏠
जो जिणु केवलणाणमउ परमाणंदसहाउ ।
सो परमप्पउ परमपरु सो जिय अप्पसहाउ ॥197॥
Meaning : The Jina is Parama Nanda and Kewala Jnina Svabhava . This same highest and supreme status--that of a Jina--is the Svabhava of every Jiva .
🏠
सयलहँ कम्महँ दोसहँ वि जो जिणु देउ विभिण्णु ।
सो परमप्प-पयासु तुहुँ जोइय णियमेँ मण्णु ॥198॥
Meaning : O Yogin! Know that Jineswara to be the Parmatma Prakasha who is distinct and separate from att Karmaj and blemishes.
🏠
केवल-दंसणु णाणु सुहु वीरिउ जो जि अणंतु ।
सो जिणदेउ वि परममुणि परमपयासु मुणंतु ॥199॥
Meaning : The Jina Deva who possesses the four-fold infinite attributes, that is Kewala Darshana , Kewala Jnana Ananta Sukha and Ananta Virya , is the Parama Muni and the same is also Parmatma Prakasha, that is the revealer of the glory of God .
🏠
जो परमप्पउ परमपउ हरि हरु बंभु वि बुद्धु ।
परम पयासु भणंति मुणि सो जिणदेउ विसुद्धु ॥200॥
Meaning : The Parmatma Parama Pada variously described as Harihara, Brahman, Buddha and Parmatma Prakasha- the same is the Siddha Jinendra Deva.
🏠
झाणेँ कम्मक्खउ करिवि मुक्कउ होइ अणंतु ।
जिणवरदेवइँ सो जि जिय पभणिउ सिद्ध महंतु ॥201॥
Meaning : Shri Jinendra Devas have described that Jiva as the Siddha Mahant who has destroyed his Karmas and obtained absolute, everlasting freedom by the power of self-contemplation.
🏠
अण्णु वि बंधु वि तिहुयणहँ सासय-सुक्ख-सहाउ ।
तित्थु जि सयलु वि कालु जिय णिवसइ लद्ध-सहाउ ॥202॥
Meaning : The Siddha Blagwan is free from birth ard death ; is devoid of the various pains of the four grades of beings, and ever dwells in Kewala Darshana , Jnana and Ananda .
🏠
जम्मण-मरण-विवज्जियउ चउ-गइ-दुक्ख विमुक्कु ।
केवल-दंसण-णाणमउ णंदइ तित्थु जि मुक्कु ॥203॥
Meaning : Those Munis who with pure thoughts meditate upon this Parmatma Prakasha and who have conquered Moha Karma ,such Munis alone understand the Parmatma Pada .
🏠
जे परमप्प-पयासु मुणि भाविं भावहिँ सत्थु ।
मोहु जिणेविणु सयलु जिय ते बुज्झहिँ परमत्थु ॥204॥
Meaning : Those Munis who are the Bhaktas of this Parmatma Prakasha Grantha, get the Prakash which illumines the whole Loka-Loka.
🏠
अण्णु वि भत्तिए जे मुणहिँ इहु परमप्प-पयासु ।
लोयालोय-पयासयरु पावहिँ ते वि पयासु ॥205॥
🏠
जे परमप्प-पयासयहं अणुदिणु णाउ लयंति ।
तुट्टइ मोहु तडत्ति तहँ तिहुयण-णाह हवंति ॥206॥
Meaning : Those who daily think over the name of Parmatma Prakasha, destroy their Moha Karma soon and become the Nathas, masters of the three worlds.
🏠
जे भव-दुक्खहँ बीहिया पउ इच्छहिँ णिव्वाणु ।
इह परमप्प-पयासयहँ ते पर जोग्ग वियाणु ॥207॥
Meaning : Those alone are competent to meditate upon the Parmatma Prakasha who are afraid of the various pains of this Samsara and who wish to obtain Nirvana.
🏠
जे परमप्पहँ भत्तियर विसय ण जे वि रमंति ।
ते परमप्प-पयासयहँ मुणिवर जोग्ग हवंति ॥208॥
Meaning : Those Munis who are Bhakta of Parmatma Pada ard do not give their heart to sensual pleasures, are alone fit to comprehend the Parmatma Prakasha.
🏠
णाण-वियक्खणु सुद्ध-मणु जो जणु एहउ कोइ ।
सो परमप्प-पयासयहँ जोग्गु भणंति जि जोइ ॥209॥
Meaning : He who possesses the Jnana of self and whose mind is pure,-such a one is competent to understand the Parmatma Prakasha.
🏠
लक्खण-छंद-विवज्जियउ एहु परमप्प-पयासु ।
कुणइ सुहावइँ भावियउ चउ-गइ-दुक्ख-विणासु ॥210॥
Meaning : This Parmatma Prakasha Grantha which does not possess poetic or linguistic excellence, but simply describes the nature of Parmatma Pada, is a treatise which when studied with a pure mind frees one from the pains incident to the four kinds of living beings.
🏠
इत्थु ण लेवउ पंडियहिँ गुण-दोसु वि पुणरुत्तु ।
भट्ट-पभायर-कारणइँ मइँ पुणु पुणु वि पउत्तु ॥211॥
Meaning : Pandits should not find fault with the repetitions contained in this Grantha, because I have said many things over and over again in order to make Prabhakara Bhatta understand them.
🏠
जं मइँ किं पि विजंपियउ जुत्ताजुत्तु वि इत्थु ।
तं वर-णाणि खमंतु महु जे बुज्झहिँ परमत्थु ॥212॥
Meaning : Those who know the Parmartha should forgive me if I have said any thing improper in this Grantha.
🏠
जं तत्तं णाण-रूवं परम-मुणि-गणा णिच्च झायंति चित्ते
जं तत्तं देह-चत्तं णिवसइ भुवणे सव्व-देहीण देहे ।
जं तत्तं दिव्व-देहं तिहुविण-गुरुगं सिज्झए संतजीवे ।
जं तत्तं जस्स सुद्धं फुरइ णियमणे पावए सो हि सिद्धिं ॥213॥
Meaning : Victory to that Shiva-Swaroopa Kewala Bhagwana whose body is alleffulgence, who has obtained Paramatma Pada, who is Natha of Munis and who possesses that Shukla Dhyana which leads to Moksha and which is unattainable by those who are entangled in the sensual pleasures of this world.
🏠
परम-पय-गयाणं भासओ दिव्व-काओ
मणसि मुणिवराणं मुक्खदो दिव्व-जोओ
विसय-सुह-रयाणं दुल्लहो जो हु लोए
जयउ सिव-सरूवो केवलो को वि बोहो ॥214॥
🏠
