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Date : 17-Nov-2022
Index
अधिकार
Index
!! श्रीसर्वज्ञवीतरागाय नम: !!
श्रीमद्-अमृतचंद्राचार्य-देव-प्रणीत
श्री
पुरुषार्थसिद्युपाय
मूल संस्कृत गाथा
आभार : हिंदी पद्यानुवाद -- पं अभय-कुमारजी, देवलाली
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!! 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: ॥अर्थ : बिन्दुसहित ॐकार को योगीजन सर्वदा ध्याते हैं, मनोवाँछित वस्तु को देने वाले और मोक्ष को देने वाले ॐकार को बार बार नमस्कार हो । निरंतर दिव्य-ध्वनि-रूपी मेघ-समूह संसार के समस्त पापरूपी मैल को धोनेवाली है मुनियों द्वारा उपासित भवसागर से तिरानेवाली ऐसी जिनवाणी हमारे पापों को नष्ट करो । जिसने अज्ञान-रूपी अंधेरे से अंधे हुये जीवों के नेत्र ज्ञानरूपी अंजन की सलार्इ से खोल दिये हैं, उस श्री गुरु को नमस्कार हो । परम गुरु को नमस्कार हो, परम्परागत आचार्य गुरु को नमस्कार हो ।सकलकलुषविध्वंसकं, श्रेयसां परिवर्धकं, धर्मसम्बन्धकं, भव्यजीवमन: प्रतिबोधकारकं, पुण्यप्रकाशकं, पापप्रणाशकमिदं शास्त्रं श्रीपुरुषार्थसिद्युपाय नामधेयं, अस्य मूलाग्रन्थकर्तार: श्रीसर्वज्ञदेवास्तदुत्तरग्रन्थकर्तार: श्रीगणधरदेवा: प्रतिगणधरदेवास्तेषां वचनानुसारमासाद्य स्वामि-अमृतचंद्राचार्यदेव विरचितं, श्रोतार: सावधानतया शृणवन्तु ॥
मंगलं भगवान् वीरो मंगलं गौतमो गणी
मंगलं कुन्दकुन्दार्यो जैनधर्मोऽस्तु मंगलम् ॥
सर्वमंगलमांगल्यं सर्वकल्याणकारकं
प्रधानं सर्वधर्माणां जैनं जयतु शासनम् ॥
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मंगलाचरण
तज्जयति परं ज्योति: समं समस्तैरनन्तपर्यायै: ।
दर्पणतल इव सकला प्रतिफलति पदार्थमालिका यत्र ॥1॥
Meaning : Victory to that Supreme Intelligence, where, as it were in a mirror, is reflected the chain of all substances, in all their infinite conditions.
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परमागमस्य जीवं निषिद्धजात्यन्ध सिन्धुरविधानम् ।
सकलनय विलसितानां विरोधमथनं नमाम्यनेकान्तम् ॥2॥
Meaning : I bow to Anekant , which is the root basis of the Highest Scripture, which dispels the wrong notions about elephant, of persons born blind, and which removes the contradictions amongst all those who entertain one-sided or limited points of view.
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लोकत्रयैकनेत्रं निरूप्य परमागमं प्रयत्नेन ।
अस्माभिरुपोद्ध्रियते विदुषां पुरुषार्थसिद्ध्युपायोऽयम् ॥3॥
Meaning : After having carefully studied the Highest Scripture, which affords a matchless vision of the three worlds, I proceed to expound, for the sake of scholars, this Purushartha-Siddhyupaya.
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भूमिका
मुख्योपचार विवरण निरस्तदुस्तरविनेय दुर्बोधा: ।
व्यवहार निश्चयज्ञा: प्रवर्तयन्ते जगति तीर्थम् ॥4॥
Meaning : True philosophy is promulgated in the Universe, by those who, themselves conversant with the real and the practical aspects, dispel the difficult-to-be-removed ignorance of pupils by an exposition of both the absolute and the relative aspects of things.
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निश्चयमिह भूतार्थं व्यवहारं वर्णयन्त्यभूतार्थम् ।
भूतार्थबोधविमुख: प्राय: सर्वोऽपि संसार: ॥5॥
Meaning : In this connection, Nishchaya is defined as the Real, and Vyavabara as unreal. Almost the whole world has its face against Knowledge of the real aspect.
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अबुधस्य बोधनार्थं मुनीश्वरा: देशयन्त्यभूतार्थम् ।
व्यवहारमेव केवलमवैति यस्तस्य देशना नास्ति ॥6॥
Meaning : The high saints point out Vyavahara for the guidance of the ignorant. A discourse is of no avail to one, who knows Vyavahara only.
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माणवक एव सिंहो यथा भवत्यनवगीत सिंहस्य ।
व्यवहार एव हि तथा निश्चयतां यात्यनिश्चयज्ञस्य ॥7॥
Meaning : Just as a cat represents a lion to one who has not known a lion, similarly Vyavahara alone is Nishchaya uato him who does not know what Nishchaya is.
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व्यवहारनिश्चयौ य: प्रबुध्य तत्त्वेन भवति मध्यस्थ: ।
प्राप्नोति देशनाया: स एव फलमविकलं शिष्य: ॥8॥
Meaning : That student alone achieves the full benefit of teaching, who, having well understood both Vyavahara and Nishchaya, in their true nature, becomes neutral.
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ग्रन्थ प्रारम्भ
अस्ति पुरुषश्चिदात्मा विवर्जित: स्पर्शगन्धरसवर्णै: ।
गुणपर्ययसमवेत: समाहित: समुदयव्ययध्रौव्यै: ॥9॥
Meaning : Purusha is pure consciousness. It is free froin touch, siell, taste and colour, has its owa attributes and conditions, and is possessed of manifestation, disappearance and continuity.
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परिणममानो नित्यं ज्ञानविवर्त्तैरनादिसन्तत्या ।
परिणामानां स्वेषां स भवति कर्त्ता च भोक्ता च ॥10॥
Meaning : Undergoing, through illusory knowlege, constant changes since eternity, it causes and experiences its own thought activities.
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सर्वविवर्त्तोत्तीर्णं यदा स चैतन्यमचलमाप्नोति ।
भवति तदा कृतकृत्य: सम्यक्पुरुषार्थसिद्धिमापन्न ॥11॥
Meaning : . When Jiva, having got rid of all illusion, attains everlasting consciousness, it then becomes one who has accomplished all that was to be accomplished, and is possessed of the success resulting from right exertion.
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जीवकृतं परिणामं निमित्तमात्रं प्रपद्य पुनरन्ये ।
स्वयमेव परिणमन्तेऽत्र पुद्गला: कर्मभावेन ॥12॥
Meaning : Again, other molecules of matter, coming in contact with the stimulus of thought-activities emanating from the Jiva, themselves turn into the form of Karma.
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परिणममानस्य चितश्चिदात्मकै: स्वयमपि स्वकैर्भावै: ।
भवति हि निमित्तमात्रं पौद्गलिकं कर्म तस्यापि ॥13॥
Meaning : To a Jiva, modifying itself by its own thought activities, the material Karma acts only as a stimulus.
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एवमयं कर्मकृतैर्भावैरसमाहितोऽपि युक्त इव ।
प्रतिभाति बालिशानां प्रतिभास: स खलु भवबीजम् ॥14॥
Meaning : Thus, though Jiva is not identified with the thought activities caused by Karmas, yet to the ignorant it appears to be so identified. This illusion is verily the seed of Samsara.
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विपरीताभिनिवेशं निरस्य सम्यग्व्यवस्य निजतत्त्वम् ।
यत्तस्मादविचलनं स एव पुरुषार्थसिद्ध्युपायोऽयम् ॥15॥
Meaning : Having got rid of the above perversity and having well realized the nature of the Self, steadfastness therein is the means to the acquisition of the object of Jiva.
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सेयासेयविदण्हू उद्धुददुस्सील सीलवंतो वि
सीलफलेणब्भुदयं तत्ते पुण लहइ णिव्वाणं ॥16॥
Meaning : The life-routine of such saints as follow this path, as are ever averse to questionable conduct, and have adopted complete renunciation, is uncommon indeed.
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बहुशः समस्तविरतिं प्रदर्शितां यो न जातु गृह्णाति ।
तस्यैकदेशविरतिः कथनीयानेन बीजेन ॥17॥
Meaning : He who, in spite of repeated dissertations, is unable to accept the path of absolute renunciation, should in that event, be lectured upon partial renunciation.
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यो यतिधर्ममकथयन्नुपदिशति गृहस्थधर्ममल्पमतिः।
तस्य भगवत्प्रवचने प्रदर्शितं निग्रहस्थानम् ॥18॥
Meaning : The unwise who without discoursing upon the "order of saints" only lectures upon "order of the householder" is, according to the sayings of the worshipful, deserving of censure.
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अक्रमकथनेन यतः प्रोत्साहमानोऽतिदूरमपि शिष्यः।
अपदेऽपि सम्प्रतृप्तः प्रतारितो भवति तेन दुमर्तिना ॥19॥
Meaning : Because, on account of the ill-regulated discourses of the unwise , even the disciple, who had pitched up his resolution high, is made to content himself only with a low position and is thus misled.
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श्रावकधर्म व्याख्यान
एवं सम्यग्दर्शनबोध चारित्रत्रयात्मको नित्यं ।
तस्यापि मोक्षमार्गो भवति निषेव्यो यथाशक्तिः ॥20॥
Meaning : Again, one must, by all possible means, first attain right belief; because only on the acquisition thereof knowledge and conduct become
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तत्रादौ सम्यक्त्वं समुपाश्रयणीयमखिलयत्नेन ।
तस्मिन् सत्येव यतो भवित ज्ञानं चरित्रं च ॥21॥
Meaning : Again, one must, by all possible means, first attain right belief; because only on the acquisition thereof knowledge and conduct become ,
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जीवाजीवादीनां तत्त्वार्थानां सदैव कर्त्तव्यम् ।
श्रद्धानं विपरीताभिनिवेश विविक्तमात्मरूपं तत् ॥22॥
Meaning : One should always have firm belief in Jiva, Ajiva, and the other principles, as they are, free from perverse notions. It is the nature of the Self.
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सकलमनेकान्तात्मकमिदयुक्तं वस्तुजातमखिलज्ञैः ।
किमु सत्यमसत्यं वा न जातु शंकेति कर्त्तव्या ॥23॥
Meaning : One should never entertain any doubt as to whether all these many-sided views of things proceeding from the omniscients, are true or untrue.
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इह जन्मनि विभवादीन्यमुत्र चक्रित्वकेशवत्वादीन् ।
एकान्तवाददूषित परसमयानपि च नाकांक्षेत् ॥24॥
Meaning : The true believer should not desire worldy greatness in this life or for the position of a Chakravarti or Narayana in the life hereafter; nor should he cling to other faiths, disfigured by the adoption of one-sided theories.
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क्षुत्तृष्णाशीतोष्णप्रभृतिषु नानाविधेषु भावेषु ।
द्रव्येषु पुरिषादिषु विचिकित्सा नैव करणीया ॥25॥
Meaning : He should not exhibit a feeling of disgust at the various conditions caused by hunger, thirst, cold, heat, etc. or at the sight of excrement etc. This is termed Nirvichkitsita Anga.
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लोके शास्त्राभासे समयाभासे च देवताभासे ।
नित्यमपि तत्त्वरुचिना कर्त्तव्यममूढदृष्टित्वम् ॥26॥
Meaning : In this world, he who has faith in the Tattwas should never have a superstitious belief in a fallacious scripture, an unreal doctrine, or a false deity.
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धर्मोऽभिवर्द्धनीयः सदात्मनो मार्दवादिभावनया ।
परदोषनिगूहनमपि विघेयमुपबृंहणगुणार्थम् ॥27॥
Meaning : To evolve the virtue of Upavrinhana, one should ever cultivate the true nature of Jiva by meditating upon ten. derness etc., and should also try to cover the defects of others.
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कामक्रोधमदादिषु चलयितुमुदितेषुवर्त्मनो न्यायात् ।
श्रुतमात्मनः परस्य च युक्त्या स्थितिकरणमपि कार्यम् ॥28॥
Meaning : In case of deviation from the path of righteousness, under the influence of anger, pride, the sexual passion etc., he should strengthen his own knowledge and that of others by argument.
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अनवरतमहिंसायां शिवसुखलक्ष्मीनिबन्धने धर्मे ।
सर्वेष्वपि च सधर्मिषुपरमं वात्सल्यमालम्ब्यम् ॥29॥
Meaning : One should ever cherish feelings of deep affection for religion, which brings about the treasure of spiritual happiness, and for the principle of non-injury, and also for coreligionists.
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आत्मा प्रभावनीयो रत्नत्रयतेजसा सततमेव ।
दान तपोजिनपूजाविद्यातिशयैश्च जिनधर्मः ॥30॥
Meaning : One should ever make his own self radiant by the light of the three jewels, and should add to the glory of Jain. ism by exceptional charity, austerity, worship of Jina, the Conqueror, and by learning.
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सम्यग्ज्ञान अधिकार
इत्याश्रितसम्यक्त्वैः सम्यग्ज्ञानं निरुप्य यत्नेन ।
आम्नाययुक्तियोगैः समुपास्यं नित्यमात्महितैः ॥31॥
पृथगाराधनमिष्टंदर्शनसहभाविनोऽपि बोधस्य ।
लक्षणभेदेन यतो नानात्वं संभवत्यनयोः ॥32॥
Meaning : Those who have thus attained right belief, mastered the system of Jaina Philosophy and the rules of logic, and are ever intent on self-evolution, should devote themselves to the acquisition of right knowledge, after having understood it with diligence through scriptures, arguments, and contemplation.
Although Right Knowledge is contemporaneous with Right belief, still it should be separately meditated upon because there is distinction between the two on account of their different characteristics.
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सम्यग्ज्ञानं कार्यं सम्यक्त्वं कारणं वदन्ति जिनाः ।
ज्ञानाराधनमिष्टं सम्यक्त्वानन्तरं तस्मात् ॥33॥
Meaning : The Conquerors have called Right knowledge the effect and Right belief the cause. Therefore, it is desirable to be striving after knowledge on attaining Right belief.
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कारणकार्यविधानं समकालं जायमानयोरपि हि ।
दीपप्रकाशयोरिव सम्यक्त्वज्ञानयोः सुघटम् ॥34॥
Meaning : Although Right belief and Right knowledge are contemporaneous, there is yet a clear relation of cause and effect between them, just as there is between a lamp and its light.
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कर्त्तव्योऽध्यवसायःसदनेकान्तात्मकेषु तत्त्वेषु ।
संशयविपर्य्ययानध्यवसायविविक्तमात्मरुपं तत् ॥35॥
Meaning : Effort should be made to understand the existing many-natured principles. Such knowledge free from doubt,perversity, and vagueness, is really the very quality of the self.d
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ग्रन्थार्थोभयपूर्णं काले विनयेन सोपधानं च ।
बहुमानेन समन्वितमनिह्नवं ज्ञानमाराध्यम् ॥36॥
Meaning : Let there be a devotion to knowledge, with a cor. rect use of the words, with a full acquaintance of their mean ings, with a combination of both, at proper times, with due respect, in proper manner, accompanied with great zeal and without concealment.
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सम्यक-चारित्र अधिकार
विगलितदर्शनमोहैः समञ्जसज्ञानविदिततत्त्वार्थैः ।
नित्यमपि निःप्रकम्पैः सम्यक्चारित्रमालम्ब्यम् ॥37॥
Meaning : Those who have got over wrong belief, have come to know the full significance of the Tattwas through accurate knowledge, and who are firm and unshakeable, must always follow Right Conduct.
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न हि सम्यग्व्यपदेशं चरित्रमज्ञानपूर्वकं लभते ।
ज्ञानानन्तरमुक्तं चारित्राराधनं तस्मात् ॥38॥
Meaning : Conduct which follows ignorance can never be designated as "Right"; therefore, the acquisition of Right Conduct is lectured upon subsequent to "Knowledge".
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चारित्रं भवति यतः समस्तसावद्ययोगपरिहरणात् ।
सकलकषायविमुक्तं विशदमुदासीनमात्मरुपं तत् ॥39॥
Meaning : Thus, by restraint of all censurable movements, is attained such clear and unattached conduct, as is above all passion. This is the very nature of the self.
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हिंसातोऽनृतवचनात्स्तेयादब्रह्मतः परिग्रहतः ।
कार्त्स्न्यैकदेशविरतेश्चारित्रं जायते द्विविधम् ॥40॥
Meaning : As distinguished by total or limited abstinence from injuring, falsehood, theft, unchastity, and worldly attachment, Conduct is of two kinds.
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निरतः कार्त्स्न्यनिवृत्तौ भवति यतिः समयसारभूतोऽयम् ।
या त्वेकदेशविरतिर्निरतस्तस्यामुपासको भवति ॥41॥
Meaning : When engaged in complete abstention one becomes a saint, the personification of pure Jiva. He who is engaged in partial restraint only, would be a disciple,
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आत्मपरिणामहिंसनहेतुत्वात्सर्वमेव हिंसैतत् ।
अनृतवचनादिकेवलमुदाहृतं शिष्यबोधाय ॥42॥
Meaning : All this indulgence is "Himsa" because it injures the real nature of Jiva. Falsehood, etc., are only given by way of illustration, for the instruction of the disciple,
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अहिंसा व्रत
यत्खलुकषाययोगात्प्राणानां व्यभावरुपाणाम् ।
व्यपरोपणस्य करणं सुनिश्चिता भवति सा हिंसा ॥43॥
Meaning : Any injury whatsoever to the material or conscious vitalities caused through passionate activity of mind, body or speech is Himsa, assuredly.
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अप्रादुर्भावः खलु रागादीनां भवत्यहिंसेति ।
तेषामेवोत्पत्तिर्हिंसेति जिनागमस्य संक्षेपः ॥44॥
Meaning : Assuredly, the non appearance of attachment and other is Ahimsa, and their appearance is Himsa. This is a summary of the Jaina Scripture.
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युक्ताचरणस्य सतो रागाद्यावेशमन्तरेणापि ।
न हि भवति जातु हिंसा प्राणव्यपरोपणादेव ॥45॥
Meaning : There never is Himsa when vitalities are injured, if a person is not moved by any kind of passions and is carefully following Right Conduct.
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व्युत्थानावस्थायां रागादीनां वशप्रवृत्तायाम् ।
म्रियतां जीवो मा वा धावत्यग्रे ध्रुवं हिंसा ॥46॥
Meaning : And, if one acts carelessly, moved by the influence of passions, there certainly advances Himsa in front of him whether a living being is killed or not.
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यस्मात्सकषायः सन् हन्त्यात्मा प्रथममात्मनात्मानम् ।
पश्चाज्जायेत न वा हिंसा प्राण्यन्तराणां तु ॥47॥
Meaning : Because under the influence of passion, the person first injures the self, through the self; whether there is subse. quently an injury caused to another being or not.
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हिंसायाअविरमणं हिंसा परिणमनपि भवति हिंसा ।
तस्मात्प्रमत्तयोगे प्राणव्यपरोपणं नित्यम् ॥48॥
Meaning : The want of abstivence from Himsa, and indulgence in Hiinsa, both constitute Himsa ; and thus whenever there is careless activity of mind, body, or speech, there always is injury to vitalities.
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सूक्ष्मापि न खलु हिंंसा परवस्तुनिबन्धना भवति पुंसः ।
हिंसायतननिवृत्तिः परिणामविशुद्धये तदपि कार्या ॥49॥
Meaning : A mere contact with external objects, will not make & person guilty of Himsa. Even then, for the purification of thought, one ought to avoid external causes leading to Himsa.
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निश्चयमबुध्यमानो यो निश्चयतस्तमेव संश्रयते ।
नाशयति करणचरणं स बहिःकरणालसो बालः ॥50॥
Meaning : He, who, ignorant of the real point of view, takes shelter therein in practice, is a fool, and being indifferent to external conduct, he destroys all practical discipline.
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अविधायापि हि हिंसां हिंसाफलभाजनं भवत्येकः ।
कृत्वाप्यपरो हिंसा हिंसाफलभाजनं न स्यात् ॥51॥
Meaning : One who does not actually commit Himsa, becomes responsible for the consequences of Himsa; and another who actually commits Himsa, would not be liable for the fruit of Himsa.
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एकस्याल्पा हिंसा ददाति कालेफलमनल्पम् ।
अन्यस्य महाहिंसा स्वल्पफला भवति परिपाके ॥52॥
Meaning : To one, trifling Himsa brings in time serious result; to another grievous Himsa at time of fruition causes small consequence.
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एकस्य सैव तीव्रंदिशति फलं सैव मन्दमन्यस्य ।
व्रजति सहकारिणोरपि हिंसा वैचिक्र्यमत्र फलकाले ॥53॥
Meaning : Even when simultaneously committed by two persons the same Himsa at the time of fruition, curiously enough, causes severe retribution to one, and a mild one to another.
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प्रागेव फलति हिंसा क्रियमाणा फलति फलति च कृता अपि ।
आरभ्य कर्तुमकृतापि फलति हिंसानुभावेन ॥54॥
Meaning : Because of intention, Himsa is culpuble sometimes before it is committed, sometimes at the time of commission, sometimes even after it has been committed, and sometimes for attempt to commit it, even when it is not committed, because of the intention to commit Himsa.
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एकः करोति हिंसां भवन्ति फलभागिनो बहवः ।
बहवोविदधति हिंसां हिंसाफलभुग् भवत्येकः ॥55॥
Meaning : Himsa is committed by one, and there are many who suffer the consequences; many commit Himsa, and only one suffers the consequence for Himsa.
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कस्यापि दिशति हिंसा हिंसाफलमेकमेव फलकाले ।
अन्यस्य सैव हिंसा दिशत्यहिंसाफलं विपुलम् ॥56॥
हिंसाफलमपरस्य तु ददात्यहिंसा तु परिणामे ।
इतरस्य पुनर्हिंसा दिशत्यहिंसाफलं नान्यत् ॥57॥
Meaning : Himsa gives lo one at the time of fruition, the con. sequence of Himsa only'; to another that same Himsa gives considerable Ahimsa reward.
In result, Ahimsa gives to one the consequence of Himsa; to another Himsa gives the benefit of Ahimsa. It is not otherwise.
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इतिविविधभङ्गगहने सुदुस्तरे मार्गमूढद्रष्टीनाम् ।
गुरवो भवन्ति शरणं प्रबुद्धनयचक्रसञ्चाराः ॥58॥
Meaning : In this forest of various points of view, difficult to be traversed, only the masters who have a thorough acquaintance with the application of different view-points, can help those who are ignorant of the Path.
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अत्यंतनिशितधारं दुरासदं जिनवरस्य नयचक्रम् ।
खण्डयति धार्यमाणं मूर्धानं झटिति दुर्विदग्धानाम् ॥59॥
Meaning : The wheel of Jain view-points, extremely sharpedged, and difficult to be warded off, would, when used by misguided intellects, cut off heads, quickly.
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अवबुध्य हिंस्यहिंसकहिंसाहिंसाफलानि तत्त्वेन ।
नित्यमवगूहमानैर्निजशक्त्या त्यज्यतां हिंसा ॥60॥
Meaning : Having thus correctly understood what is meant by Himsa, its consequence, its victim, and its perpetrator, persons who embrace should always avoid Himsa, to the best of their capacity.
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मद्यं मांसं क्षौद्रं पञ्चोदुम्बरफलानि यत्नेन ।
हिंसाव्युपरतिकामैर्मोक्तव्यानि प्रथममेव ॥61॥
Meaning : Those who desire avoiding Himsa, should, first of all take care to renounce wine, flesh, honey, and the five Udumbar fruits.
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मद्यं मोहयति मनो मोहितचित्तस्तु विस्मरति धर्मम् ।
विस्मृतधर्मा जीवो र्हिंसामविशङ्कमाचरति ॥62॥
Meaning : Wine stupifies the mind ; one whose mind is stupified forgets piety; and the person who forgets piety commits Himsa without hesitation.
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रसजानां बहूनां जीवानां योनिरिष्यते मद्यम् ।
मद्यं भजतां तेषां हिंसा संजायतेऽवश्यम् ॥63॥
Meaning : And wine is said to be the birth-place of many creatures which are generated in liquor; those who are given up to wine, necessarily commit Himsa,
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अभिमानभयजुगुप्साहास्यारतिशोककामकोपाद्याः ।
हिंसायाः पर्यायाः सर्वेऽपि चसरकसन्निहिताः ॥64॥
Meaning : Pride, fear, disgust, ridicule, ennui, grief, sexpassion, anger, etc., are forms of Himsa; and all th:se are concomitants of wine.
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न विना प्राणिविघातान्मांसस्योत्पत्तिरिष्यते यस्मात् ।
मांसं भजतस्तस्मात् प्रसरत्यनिवारिता हिंसा ॥65॥
Meaning : Flesh cannot be procured without causing destruction of life; one who uses flesh, therefore commits Himsa, unavoidably.
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यदपि किल भवति मांसं स्वयमेव मृतस्य महिषवृषभादेः ।
तत्रापि भवति हिंसा तदाश्रितनिगोतनिर्मथनात् ॥66॥
Meaning : If the flesh be that of a buffalo, ox, etc., which has died of itself, even then Himsa is caused by the crushing of creatures spontaneously born therein.
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आमास्वपि पक्वास्वपि विपच्यमानासु मांसपेशीषु ।
सातत्येनोत्पादस्तज्जातीनां निगोतानाम् ॥67॥
Meaning : Whether pieces of flesh are raw, or cooked, or in the process of cooking, spontaneously-born creatures of the same genus are constantly being generated there.
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आमां वा पक्वां वा खादति यः स्पृशति वा पिशितपेशीम् ।
स निहन्ति सततनिचितं पिण्डं बहुजीवकोटीनाम् ॥68॥
Meaning : He who eats, or touches, a raw, or a cooked piece of flesh, certainly kills a group of spontaneously-born creatures constantly gathering together.
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मधुशकलमपि प्रायो मधुकरहिंसात्मकं भवति लोके ।
भजति मधु मूढधीको यः स भवति हिंसकोऽत्यन्तम् ॥69॥
Meaning : Even the smallest drop of honey in the world very often represents the death of bees; the fool who uses honey is a great destroyer.
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स्वयमेव विगलितं यो गृह्णीयाद्वा छलेन मधुगोलात् ।
तत्रापि भवति हिंसा तदाश्रयप्राणिनां घातात् ॥70॥
Meaning : Even if one uses honey which has been obtained by some trick from honey comb, or which has itself dropped down from it, there is Himsa in that case also, because of the destruction of creatures of spontaneous birth born there.
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मधु मद्यं नवनीतं पिशितं च महाविकृतयस्ताः ।
वल्भ्यन्ते न व्रतिना तद्वर्णा जन्तवस्तत्र ॥71॥
Meaning : Honey, wine, butter, and flesh are extreme fermentations. Those with vows would not eat them. Therein creatures of the same genus.
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योनिरुदुम्बरयुग्मं प्लक्षन्यग्रोधपिप्पलफलानि ।
त्रसजीवानां तस्मात्तेषां तद्भक्षणे हिंसा ॥72॥
Meaning : The two Udumbaras and fruits of Pipal, Pakar, and Banyan are birth places of mobile beingsa Therefore Himsa of those creatures is caused by eating them.
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यानि तु पुनर्भवेयुःकालोच्छिन्नत्रसाणि शुष्काणि ।
भजतस्तान्यपि हिंसा विशिष्ट रागादिरुपा स्यात् ॥73॥
Meaning : Again, if they, the above five fruits be dry, and free from mobile beings, on account of eflux of time, even then in using them there is Himsa, caused by the existence of an excessive desire for them.
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अष्टावनिष्टदुस्तरदुरितायतनान्यमूनि परिवर्ज्य ।
जिनधर्मदेशनाया भवन्ति पात्राणि शुद्धधियः ॥74॥
Meaning : Those pure intellects, who renounce the above eight things, which cause painful and insufferable calamity, render themselves worthy of Jain discipline.
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कृतकारितानुमननैर्वाक्कायमनोभिरिष्यते नवधा ।
औत्सर्गिकी निवृत्तिर्विचित्ररूपापवादिकी त्वेषा ॥75॥
Meaning : Those who, even after listening to the doctrine of Ahimsa, are not able to renounce the Himsa of immobile beings, should at least give up the Himsa of mobile beings.
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धर्ममहिंसारूपं संशृण्वन्तोपि ये परित्यक्तुम ।
स्थावरहिंसामसहास्त्रसहिंसां तेऽपि मुञ्चन्तु ॥76॥
Meaning : Renunciation of nine-fold commission, by self, through agent, and approval, by body, speech, and mind, is Perfect Renunciation . Imperfect renun. ciation is of various kinds.
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स्तोकैकेन्द्रियघाताद्गृहिणां सम्पन्नयोग्यविषयाणाम् ।
शेषस्थावरमारणविरमणमपि भवति करणीयम् ॥77॥
Meaning : Householders possessed of appropriate articles of enjoyment have to injure a limited number of one-sensed beings. They should desist from causing destruction of other immobile beings.
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अमृतत्वहेतुभूतं परममहिंसारसायनं लब्ध्वा ।
अवलोक्य बालिशानामसमञ्जसमाकृलैर्न भवितव्यम् ॥78॥
Meaning : Those who have been impressed with the highest Ahimsa-elixir, which leads to immortality, should not be distressed on seeing the improper behaviour of the ignorant.
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सूक्ष्मो भगवद्धर्मो धर्मांर्थं हिंसने न दोषोऽस्ति ।
इति धर्ममुग्धहृदयैर्न जातु भूत्वा शरीरिणो हिंस्याः ॥79॥
Meaning : "Sacred religion is very subtle, and there is no wrong in committing Himsa for the sake of religion." should not allow themselves to be thus deceived in the name of religion, and should never kill embodied beings.
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धर्मो हि देवताभ्यः प्रभवति ताभ्यः प्रदेयमिह सर्वम् ।
इति दुर्विवेककलितां धिषणां न प्राप्य देहिनो हिंस्या ॥80॥
Meaning : Never entertain the wrong idea that religion flourishes through gods, and that therefore everything may be offered to them. Do not kill embodied beings, under such perverted judgment,
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पूज्यनिमित्तं घाते छागादीनां न कोऽपि दोषोऽस्ति ।
इति संप्रधार्य कार्यं नातिथये सत्त्वसंज्ञपनम् ॥81॥
Meaning : Animals should not be killed for guests in the belief that there is no harm in killing goats, etc., for the sake of persons deserving respect.
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बहुसत्त्वघातजनितादशनाद्वरमेकसत्त्वघातोत्थम् ।
इत्याकलय्य कार्यंनमहासत्त्वस्य हिंसनं जातु ॥82॥
Meaning : With the idea that a meal prepared from the slaugh. ter of one livingbeing is preferable to that produced by the destruction of many lives, one should never kill a living being of a higher grade.
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रक्षा भवति बहूनामेकस्यैवास्य जीवहरणेन ।
इति मत्वा कर्त्तव्यं न हिंसनं हिस्त्रसत्त्वानाम् ॥83॥
Meaning : . Beings which kill others should not be killed in the belief that the destruction of one of them leads to the protection of many others.
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बहुसत्त्वघातिनोऽमी जीवन्त उपार्जयन्ति गुरु पापम् ।
इत्यनुकम्पां कृत्वा न हिंसनीयाः शरीरिणो हिंस्त्राः ॥84॥
Meaning : "These kill many lives, and accumulate grave sin" Doing this act of mercy, those who injure others should not be killed.
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बहुदुःखासंज्ञपिताः प्रयान्ति त्वचिरेण दुःखविच्छित्तिम् ।
इति वासनाकृपाणीमादाय न दुःखिनोऽपि हन्तव्याः ॥85॥
Meaning : "Those in great suffering will on being killed soon obtain relief from agony." Do not even kill the distressed one by having grasped the sword of such misconception.
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कृच्छे्रण सुखावाप्तिर्भवन्ति सुखिनो हताः सुखिन एव ।
इति तर्कमण्डलाग्रः सुखिनां घाताय नादेयः ॥86॥
Meaning : It is difficult to obtain happiness. The happy shall, if killed, continue to be happy. Do not please adopt the weapon of this reasoning for killing those who are happy.
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उपलब्धिसुगतिसाधनसमाधिसारस्यभूयसोऽभ्यासात् ।
स्वगुरोः शिष्येण शिरो न कर्त्तनीयं सुधर्ममभिलषिता ॥87॥
Meaning : A disciple desirous of piety should not cut off the head of his own preceptor when he, by means of constant prac. tice, has attained such perfection of concentration, as leads to a good condition of life.
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धनलवपिपासितानां विनेयविश्वासनाय दर्शयताम् ।
झटितिघटचटकमोक्षं श्रद्धेयं नैव खारपटिकानाम् ॥88॥
Meaning : Do not believe in the doctrine of "pot-breaking im. mediate salvation" inculcated by Kharpatikas, impelled by their thirst for small riches; into inducing such belief in their pupils.
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द्रष्टजाापरं पुरस्तादशनाय क्षामकुक्षिमायान्तम् ।
निजमांसदानरभसादालभनीयो न चात्मापि ॥89॥
Meaning : One should not kill himself by zealously giving one's own flesh as food to another starving person, seen approaching in front.
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को नाम विशति मोहं नयभङ्गविशारदानुपास्य गुरून् ।
विदितजिनमतरहस्यः श्रयन्नहिंसां विशुद्धमति ॥90॥
Meaning : What person is there who, having a clear intellect, having served teachers well-versed in the various points of view, baving realized the essence of the Jaina religion and having adopted Ahimsa, would yield to the delusions
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सत्य-व्रत
यदिदं प्रमादयोगादसदभिधानं विधीयते किमपि ।
तदनृतमपि विज्ञेयं तद्भेदाः सन्ति चत्वारः ॥91॥
Meaning : Wherever any wrong statement is made through Pramada Yoga , it is certainly known as falsehood. It is divided into 4 kinds.
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स्वक्षेत्रकालभावैः सदपि हि यस्मिन्निषिध्यते वस्तु ।
तत्प्रथममसत्यं स्यान्नास्ति यथा देवदत्तोऽत्र ॥92॥
Meaning : A statement by which the existence of a thing with reference to its position, time, and nature is denied,first kind of falsehood ; for example. to say " Deva Datta is not here," .
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असदपि हि वस्तुरूपं यत्र परक्षेत्रकालभावैस्तैः ।
उद्भाव्यतेद्वितीयं तदनृतमस्मिन् यथास्ति घटः ॥93॥
Meaning : Where a thing does not exist, with reference to the position, time, and nature of other objects, and it is said to exist, the statement is the second kind of falsehood e. g., to say " pitcher is here" .
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वस्तु सदपि स्वरूपात् पररूपेणाभिधीयते यस्मिन् ।
अनृतमिदं च तृतीयं विज्ञेयं गौरिति यथाऽश्वः ॥94॥
Meaning : The third kind of falsehood is that, where an existing thing is represented as something different from what it really is, for example, when a horse is said to be a cow.
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गर्हितमवद्यसंयुतमप्रियमपि भवति वचनरूपं यत् ।
सामान्येन त्रेधा मतिमदमनृतं तुरीयं तु ॥95॥
Meaning : Speech of 3 kinds, Garhita, cundemnable; Savadya, sipful, or Apriya, disagreeable, is ordinarily speaking, said to be the fuurth kind of falsehood.
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पैशून्यहासगर्भं कर्कशमसमञ्जसं प्रलपितं च ।
अन्यदपि यदुत्सूत्रं तत्सर्वं गर्हितं गदितम् ॥96॥
Meaning : Garhita speech is said to be all that, which is backbiting, harsh, unbecoming, nonsensical, or otherwise un. canonical.
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छेदनभेदनमारणकर्षणवाणिज्यचौर्यवचनादि ।
तत्सावद्यं यस्मात्प्राणिवधाद्याः प्रवर्तन्ते ॥97॥
Meaning : All speech which makes another engage in piercing, cutting, beating. ploughing, trading, stealing, etc., is Savadya, sinful as it leads to destruction of life, etc.
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अरतिकरं भीतिकरं खेदकरं वैरशोककलहकरम् ।
यदपरमपि तापकरं परस्यतत्सर्वमप्रियं ज्ञेयम् ॥98॥
Meaning : Know all that as Apriya, which causes uneasiness, fear, pain, hostility, grief, quarrel, or anguish of mind to another person.
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सर्वस्मिन्नप्यस्मिन्प्रमत्तयोगैकहेतुकथनं यत् ।
अनृतवचनेऽपि तस्मान्नियतं हिंसा समवतरति ॥99॥
Meaning : Pramatta Yoga, the one cause is present in all these here. Therefore Himsa comes in, certainly, in falsehood also.
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हेतौ प्रमत्तयोगे निर्दिष्टे सकलवितथवचनानाम् ।
हेयानुष्ठानादेरनुवदनं भवति नासत्यम् ॥100॥
Meaning : Pramatta Yoga having been stated to be the cause of all false speech, a sermon, preaching the renouncement and the performance of religious duties, would not be a falsehood, .
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भोगोपभोगसाधनमात्रं सावद्यमक्षमा मोक्तुम् ।
ये तेऽपि शेषमनृतं समस्तमपि नित्यमेव मुञ्चन्तु ॥101॥
Meaning : Those who are not able to give up such Savadya untruth, as is unavoidable in arranging for articles of use, should renounce all the other untruth, for ever.
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अचौर्य-व्रत
अवितीर्णस्य ग्रहणं परिग्रहस्य प्रमत्तयोगाद्यत् ।
तत्प्रत्येयं स्तयं सैव च हिंसा वधस्य हेतुत्वात् ॥102॥
Meaning : The taking, by Pramatta Yoga, of objects which have not been given, is to be deemed theft, and that is Himsa because it is the cause of injury.
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अर्था नाम य एते प्राणा एते बहिश्चरा: पुंसाम् ।
हरति स तस्य प्राणान् यो यस्य जनो हरत्यर्थान् ॥103॥
Meaning : He, who seizes the property of another person deprives him of his vitalities, for all objects are external vitalitites of men.
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हिंसाया: स्तेयस्य च नाव्याप्ति: सुघटमेव वा यस्मात् ।
ग्रहणे प्रमत्तयोगो द्रव्यस्य स्वीकृतस्यान्यै: ॥104॥
Meaning : There is no exclusivity between Himsa and theft. It is well included in theft, because in taking what belongs to another Pramatta Yoga,
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नातिव्याप्तिश्च तयो: प्रमत्तयोगैककारणविरोधात् ।
अपि कर्म्मानुग्रहणे नीरागाणामविद्यमानत्वात् ॥105॥
Meaning : Nor is there the defect of overlapping. There is no , when passionless saints take in Karmic molecules because of the absence of Pramatta Yoga, the chief motive.
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असमर्था ये कर्त्तुं निपानतोयादिहरणविनिवृत्तिम् ।
तैरपि समस्तमपरं नित्यमदत्तं परित्याज्यम् ॥106॥
Meaning : Those also who do not feel strong enough to refrain from taking well-water, etc., should totally abstain from taking anything else which is not given to them,
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ब्रह्मचर्य अणुव्रत
यद्वेदरागयोगान्मैथुनमभिधीयते तदब्रह्म ।
अवतरति तत्र हिंसा वधस्य सर्वत्र सद्भावात् ॥107॥
हिंस्यन्ते तिलनाल्यां तप्तायसि विनिहिते तिला यद्वत् ।
बहवो जीवा योनौ हिंस्यन्ते मैथुने तद्वत् ॥108॥
Meaning : Abrahm is copulation arising from sexual desire. It is attended with the killing of life all round, and Himsa is therefore present in the act. Just as a hot rod of iron burns up the sesamum seed filled in a tube in which it is introduced, in the same way many beings are killed in the vagina during copulation.
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यदपि क्रियते किंचिन्मदनोद्रेकादनंगरमणादि ।
तत्रापि भवति हिंसा रागाद्युत्पत्तितन्त्रत्वात् ॥109॥
Meaning : Again, whatever indulgence of the sex-passion is had in unnatural ways on account of lust, it always brings about Himsa because it has had its rise in desire etc.
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ये निजकलत्रमात्रं परिहर्तुं शक्नुवन्ति न हि मोहात् ।
नि:शेषशेषयोषिन्निषेवणं तैरपि न कार्यम् ॥110॥
Meaning : Those, who, because of attachment, cannot renounce their own wives, they also should totally abstain from enjoying other females.
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परिग्रह-परिमाण
या मूर्च्छा नामेयं विज्ञातव्य: परिग्रहो ह्येष: ।
मोहोदयादुदीर्णो मूर्च्छा तु ममत्वपरिणाम: ॥111॥
Meaning : Those, who, because of attachment, cannot renounce their own wives, they also should totally abstain from enjoying other females.
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मूर्च्छालक्षणकरणात् सुघटा व्याप्ति: परिग्रहत्वस्य ।
सग्रन्थो मूर्च्छावान् विनापि किल शेषसंगेभ्य: ॥112॥
Meaning : . This definition of Parigraha as attachment is comprehensively inclusive. One who is under the influence of attachment is, although he has renounced all other possessions, "with property"
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यद्येयं भवति तदा परिग्रहो न खलु कोऽपि बहिरंग: ।
भवति नितरां यतोऽसौ धत्ते मूर्च्छानिमित्तत्त्वम् ॥113॥
Meaning : If this be so, then there can be no external Parigraha at all. It certainly is the cause of attachment.
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एवमतिव्याप्ति: स्यात्परिग्रहस्येति चेद्भवेन्नैवम् ।
यस्मादकषायाणां कर्मग्रहणे न मूर्च्छास्ति ॥114॥
Meaning : This is over-lapping and will include the drawing in of Karmic molecules by passionless saints as Parigraha, This is not so, because there is no attachment.
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अतिसंक्षेपाद् द्विविध: स भवेदाभ्यन्तरश्च बाह्यश्च ।
प्रथमश्चतुर्दशविधो भवति द्विविधो द्वितीयस्तु ॥115॥
Meaning : Very briefly speaking, Parigraha is of two kinds, internal and external. The first is of 14 kinds, and the second is of two kinds.
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मिथ्यात्ववेदरागास्तथैव हास्यादयश्च षड् दोषा: ।
चत्वारश्च कषायाश्चतुर्दशाभ्यन्तरा ग्रन्था: ॥116॥
Meaning : The fourteen internal possessions, attachments, are wrong belief, sexual inclinations, the six defects, laughter etc., and the four passions.
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अथ निश्चित्तसचित्तौ बाह्यस्य परिग्रहस्य भेदौ द्वौ ।
नैष: कदापि संग: सर्वोऽप्यतिवर्तते हिंसाम् ॥117॥
Meaning : External Parigraha is of two kinds with reference to living and non-living objects. All this Parigraha never excludes Himsa.
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उभयपरिग्रहवर्जनमाचार्या: सूचयन्त्यहिंसेति ।
द्विविधपरिग्रहवहनं हिंसेति जिनप्रवचनज्ञा: ॥118॥
Meaning : The Acharyas , who are well versed in Jaina Philosophy, call the renunciation of Parigraha of both sorts as Ahimsa, and the appropriation of Parigraha of two sorts as Himsa,
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हिंसापर्यायत्वात् सिद्धा हिंसान्तरंगसंगेषु ।
बहिरंगेषु तु नियतं प्रयातु मूर्च्छैव हिंसात्वम् ॥119॥
Meaning : Internal attachment is proved to be Himsa because of its being a form of Himsa. Attachment to external objects certainly establishes the fact of Himsa.
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एवं न विशेष: स्यादुन्दुरुरिपुहरिणशावकादीनाम् ।
नैवं भवति विशेषस्तेषां मूर्च्छाविशेषेण ॥120॥
Meaning : If this be so, there would be no difference between a cat and a young deer. No, it is not so, there is a difference as to the degree of attachinent.
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हरिततृणांकुरचारिणिमन्दा मृगशावके भवति मूर्च्छा ।
उन्दुरुनिकरोन्माथिनि मार्जारे सैव जायते तीव्रा ॥121॥
Meaning : Attachment is weak in the young deer who lives on green blades of grass; it is strong in the cat which destroys a host of mice.
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निर्बाधं संसिध्येत् कार्यविशेषो हि कारणविशेषात् ।
औधस्यखण्डयोरिह माधुर्य्यप्रीतिभेद इव ॥122॥
Meaning : The effect is certainly influenced by the cause, like the difference in desire for sweetness in milk or sugar.
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माधुर्यप्रीति: किल दुग्धे मन्दैव मन्दमाधुर्ये ।
सैवोत्कटमाधुर्ये खण्डे व्यपदिश्यते तीव्रा ॥123॥
Meaning : In the case of one who likes milk, which is moderately sweet, the desire for sweetness, is feeble. That desire is said to be intense in the case of one who likes sugar, which is extremely sweet.
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तत्त्वार्थाश्रद्धाने निर्युक्तं प्रथममेव मिथ्यात्वम् ।
सम्यग्दर्शनचौरा: प्रथमकषायाश्च चत्वार: ॥124॥
Meaning : At first for acquiring belief in Tattwarthas, the principles, as they are, wrong belief, and the - four Passions of the first degree, which prevent Right Belief, should be got rid of.
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प्रविहाय च द्वितीयान् देशचरित्रस्य सन्मुखायात: ।
नियतं ते हि कषाया: देशचरित्रं निरुन्धन्ति ॥125॥
Meaning : Again having suppressed the passions of second which certainly obstruct partial conduct, laymen approach partialvows.
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नजशक्त्या शेषाणां सर्वेषामन्तरङ्गसङ्गानाम् ।
कर्त्तव्य: परिहारो मार्दवशौचादि भावनया ॥126॥
Meaning : All remaining internal attachments should be suppressed, with self-exertion through humility, contentment and such meditations.
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बहिरङ्गादपि सङ्गात् यस्मात्प्रभवत्यसंयमोऽनुचित: ।
परिवर्जयेदशेषं तमचित्तं वा सचित्तं वा ॥127॥
Meaning : All external attachments, whether living or nonliving should be avoided; because improper non-control is brought about by external possession even,
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योऽपि न शक्यस्त्युक्तं धनधान्यमनुष्यवास्तुवित्तादि ।
सोऽपि तनूकरणीयो निवृत्तिरूपं यतस्तत्त्वं ॥128॥
Meaning : And if one is unable to wholly renounce cattle, corn, servants, buildings, wealth etc, he also, should at least limit them; because renunciation is the Right principle.
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रात्री-भोजन त्याग
रात्रौ भुञ्जानानां यस्मादनिवारिता भवति हिंसा ।
हिंसाविरतैस्तस्मात् त्यक्तव्या रात्रिभुक्तिरपि ॥129॥
Meaning : Those who take their meals at night cannot avoid Himsa. Therefore abstainers from Himsa, should give up night-eating also.
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रागाद्युदयपरत्वादनिवृत्तिर्नातिवर्तते हिंसाम् ।
रात्रिं दिवमाहरत: कथं हि हिंसा न संभवति ॥130॥
Meaning : Absence of vow, is due to the influence of passions and Himsa is not thereby excluded. How is it possible then to avoid Himsa when food is taken day and night. Commentary. Himsa and desire have already been shown to be concomitants. Absence or non-adoption of vow, presupposes desire. Hence one who has not restricted his craving for food to the day only, cannot avoid Himsa.
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यद्येवं तर्हि दिवा कर्त्तव्यो भोजनस्य परिहार: ।
भोक्तव्यं तु निशायां नेत्थं नित्यं भवति हिंसा ॥131॥
Meaning : If that be, so, then one may give up taking food in the day, by eating at night only, one would not be committing Himsa at all times.
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नैवं वासरभुक्तेर्भवति हि रागोऽधिको रजनिभुक्तौ ।
अन्नकवलस्य भुक्तेर्भुक्ताविव मांसकवलस्य ॥132॥
Meaning : No, it is not so. There is stronger desire in eating at night than in eating in the day.as in the eating of a morsel of flesh and the eating of a morsel of grain.
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अर्कालोकेन विना भुञ्जान: परिहरेत् कथं हिंसाम् ।
अपि बोधित: प्रदीपे भोज्यजुषां सूक्ष्मजीवानाम् ॥133॥
Meaning : How can one avoid Himsa when food is taken without the light of the sun; even when a lamp is lighted, minute insects get mixed up with eatables.
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क वा बहुप्रलपितैरिति सिद्धं यो मनोवचनकायै: ।
परिहरति रात्रिभुक्तिं सततमहिंसां स पालयति ॥134॥
Meaning : Why discuss further. It is established that he who has renounced night-eating, through mind, body or speech, always observes Ahimsa.
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इत्यत्र त्रितयात्मनि मार्गे मोक्षस्य ये स्वहितकामा: ।
अनुपरतं प्रयतन्ते प्रयान्ति ते मुक्तिमचिरेण ॥135॥
Meaning : Thus, those who desire self-advancement make constant exertions, here, in the there-fold path of liberation, and attain salvation without delay.
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परिधय इव नगराणि व्रतानि किल पालयन्ति शीलानि ।
व्रतपालनाय तस्माच्छीलान्यपि पालनीयानि ॥136॥
Meaning : Just as the encircling walls guard towns, so do Sheelas protect the Anu-Vratas, fore in order to practise the Vratas, the Sheelas also should be practised.
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गुण-व्रत
प्रविधाय सुप्रसिद्धैर्मर्यादां सर्वतोप्यभिज्ञानै: ।
प्राच्यादिभ्यो दिग्भ्य: कर्त्तव्या विरतिरविचलिता ॥137॥
Meaning : Having fixed the limits from well-known objects, in all directions, east etc., one should steadily practise Dig Vrata.
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इति नियमितदिग्भागे प्रवर्तते यस्ततो बहिस्तस्य ।
सकलासंयमविरहाद्भवत्यहिंसाव्रतं पूर्णम् ॥138॥
Meaning : He who thus confines his activities within the limited directions, follows complete vow of Ahimsa as regards what is beyond those limits, because of total absence of nonrestraint there.
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तत्रापि च परिमाणं ग्रामापणभवनपाटकादीनाम् ।
प्रविधाय नियतकालं करणीयं विरमणं देशात् ॥139॥
Meaning : Then, again, one should fix a limit for a fixed time, to village, market, house, street etc.. and thus follow Desha Vrata.
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इति विरतो बहुदेशात् तदुत्थहिंसाविशेषपरिहारात् ।
तत्कालं विमलमति: श्रयत्यहिंसां विशेषेण ॥140॥
Meaning : The pure-minded, who thus confines the extent of his activities practises absolute Ahimsa for that time by renouncing all Himsa possible in the vast space which has been given up.
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पापर्द्धिजयपराजयसङ्गरपरदारगमनचौर्याद्या: ।
न कदाचनापि चिन्त्या: पापफलं केवलं यस्मात् ॥141॥
Meaning : One should never think of hunting, victory, defeat, battle, adultery, theft, etc., because they only lead to sin.
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विद्यावाणिज्यमषीकृषिसेवाशिल्पजीविनां पुंसाम् ।
पापोपदेशदानं कदाचिदपि नैव वक्तव्यम् ॥142॥
Meaning : Sinful advice should never be given to persons living upon art, trade, writing, agriculture, arts and crafts, service, and industry.
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भूखननवृक्षमोट्टनशाड्वलदलनाम्बुसेचनादीनि ।
निष्कारणं न कुर्याद्दलफलकुसुमोच्चयानपि च॥143॥
Meaning : One should not without reason dig ground, uproot trees, trample lawns, sprinkle water etc., nor pluck leaves fruit, and flowers.
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असिधेनुविषहुताशनलाङ्गलकरवालकार्मुकादीनाम् ।
वितरणमुपकरणानां हिंसाया: परिहरेद्यत्नात् ॥144॥
Meaning : One should be careful not to give instruments of Himsa, such as knife, poison, fire, plough, sword, bow, etc.
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रागादिवर्द्धनानां दुष्टकथानामबोधबहुलानाम् ।
न कदाचन कुर्वीत श्रवणार्जनशिक्षणादीनि ॥145॥
Meaning : One may not listen to, accept, or teach such bad stories as increase attachment etc., and are full of absurdities.
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सर्वानर्थप्रथमं मथनं शाैचस्य सद्म मायाया: ।
दूरात्परिहरणीयं चौर्यासत्यास्पदं द्यूतम् ॥146॥
Meaning : Renounce gambling from a distance. It is the first of all evils, the destroyer of contentment, the home of deceit, and the abode of theft and falsehood.
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एवंविधमपरमपि ज्ञात्वा मुञ्चत्यनर्थदण्डं य: ।
तस्यानिशमनवद्यं विजयमहिंसाव्रतं लभते ॥147॥
Meaning : He who deliberately renounces all other unnecessary sins, leads his Ahimsa vow ceaselessly up to admirable victory
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शिक्षा-व्रत
रागद्वेषत्यागान्निखिलद्रव्येषु साम्यमवलम्ब्य ।
तत्त्वोपलब्धिमूलं बहुश: सामायिकं कार्यम् ॥148॥
Meaning : By giving up "Rag-dvesha" affection and repulsion and observing equanimity in all objects, one should prac. tise Samayika, equanimity, continuously, which brings about a realisation of the true nature of Self.
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रजनीदिनयोरन्ते तदवश्यं भावनीयमविचलितम् ।
इतरत्र पुन: समये न कृतं दोषाय तद्गुणाय कृतम् ॥149॥
Meaning : This Samayik must be regularly practised at the end of each night and day. If it is performed at other times. it is not improper, but is beneficial.
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सामायिकश्रितानां समस्तसावद्ययोगपरिहारात् ।
भवति महाव्रतमेषामुदयेऽपि चरित्रमोहस्य ॥150॥
Meaning : Those who have attained equanimity have com. plete vows, because of the renunciation of all sinful activities, although their Charitra-moha-karma is in operation.
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सामायिकसंस्कारं प्रतिदिनमारोपितं स्थिरीकर्त्तुम् ।
पक्षार्द्धयोर्द्वयोरपि कर्त्तव्द्योऽवश्यमुपवास: ॥151॥
Meaning : To strengthen the daily practice of Samayik a Discipline, one must observe fasting twice each fortnight.
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मुक्तसमस्तारम्भ: प्रोषधदिनपूर्ववासरस्यार्द्धे ।
उपवासं गृह्णीयान्ममत्वमपहाय देहादौ ॥152॥
Meaning : Free from all work, and having given up affection for the body etc., one should commence fasting at middle of the day previous to Proshadha day, .
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श्रित्वा विविक्तवसतिं समस्तसावद्ययोगमपनीय ।
सर्वेन्द्रियार्थविरत: कायमनोवचनगुप्तिभिस्तिष्ठेत् ॥153॥
Meaning : One should then retire to a secluded spot, renounce all sinful activities, abstain from indulgence in all objects of the senses, and observe due restraint of body, speech and mind.
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धर्मध्यानासक्त को वासरमतिवाह्य विहितसान्ध्यविधिम् ।
शुचिसंस्तरे त्रियामां गमयेत्स्वाध्यायजितनिद्र: ॥154॥
Meaning : He should pass the day, wrapped in spiritual contemplation; perform Samayika at sunset, vanquish sleep by self-study, and thus pass the night on a pure mat.
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प्रात: प्रोत्थाय तत: कृत्वा तात्कालिकं क्रियाकल्पम् ।
निर्वर्तयेद्यथोक्तं जिनपूजां प्रासुकैर्द्रव्यै: ॥155॥
Meaning : He should rise in the morning, perform the necessary duties of the time, and engage in worship of Jina, as pres. cribed, with Prasuk objects, .
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उक्तेन ततो विधिना नीत्वा दिवसं द्वितीयरात्रिं च ।
अतिवाहयेत्प्रयत्नादर्धं च तृतीयादिवसस्य ॥156॥
Meaning : The day, the second night, and the half of the third day should carefully be passed in the manner stated above.
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इति य: षोडशयामान् गमयति परिमुक्तसकलासावद्य: ।
तस्य तदानीं नियतं पूर्णमहिंसाव्रतं भवति ॥157॥
Meaning : He who having set himself free from all sinful activities, passes 16 Yamas in the above manner certainly observes the vow of Ahimsa in its thoroughness.
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भोगोपभोगहेतो: स्थावरहिंसा भवेत् किलामीषाम् ।
भोगोपभोग विरहाद् भवति न लेशोऽपि हिंसाया: ॥158॥
Meaning : On account of Bhoga and Upabhoga, Himsa of immobile beings only is caused. By renunciation of Bhoga and Upabhoga, not the slightest Himsa is occasioned.
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वाग्गुप्तेर्नास्त्यनृतं न समस्तादानविरहित: स्तेयम् ।
नाब्रह्म मैथुनमुच: संगो नांगेपयमूर्छस्य ॥159॥
Meaning : There is no falsehood, because of the control of speech ; there is no stealing, because of the abstinence from all appropriation there is no incontinence , because of abstinence from all sexual intercourse. There is no attachment , because of the absence of the feeling of attachment even to one's body.
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इत्थमशेषितहिंसा: प्रयाति स महाव्रतित्वमुपचारात् ।
उदयति चरित्रमोहे लभते तु न संयमस्थानम् ॥160॥
Meaning : Having thus got rid of all Himsa, he practically reaches the stage of a Mahavrati ; but he cannot attain the spiritual stage of a Saint, because of the operation of Right-Conduct-deluding Karma.
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भोगोपभोगमूला विरताविरतस्य नान्यतो हिंसा ।
अधिगम्य वस्तुतत्त्वं स्वशक्तिमपि तावपि त्याज्यौ ॥161॥
Meaning : One with partial vows incurs Himsa arising from the use of articles of Bloga, and Upabhoga, and not otherwise. He should therefore ascertain the reality of things, and renounce these two also, in accordance with his own capacity.
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एकमपि प्रजिघांसुर्निहन्त्यनन्तान्यतस्ततोऽवश्यम् ।
करणीयमशेषाणां परिहरणमनन्तकायानाम्॥162॥
Meaning : The use of all Anant-Kaya vegetables must be given up, because in destroying one, infinite are killed.
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नवनीतं च त्याज्यं योनिस्थानं प्रभूतजीवानाम् ।
यद्वापि पिण्डsशुद्धौ विरुद्धमभिधीयते किञ्चित् ॥163॥
Meaning : Butter is the birth place of numerous Jivas. It should also be renounced. Even when its substance is pure, it has been declared to be prohibited.
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अविरुद्धा अपि भोगा निजशक्तिमपेक्ष्य धीमता त्याज्या: ।
अत्याज्येष्वपि सीमा कार्यैकदिवानिशोपभोग्यतया ॥164॥
Meaning : Having due regard to his own powers, the wise should even renounce those objects of enjoyment, which are not prohibited; and in respect of those even which he cannot renounce, he should limit the enjoyment by day or night.
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पुनरपि पूर्वकृतायां समीक्ष्य तात्कालिकीं निजां शक्तिम् ।
सीमन्यन्तरसीमा प्रतिदिवसं भवति कर्त्तव्या ॥165॥
Meaning : Again having regard to one's capacity at the time, a further limit to the limits already set, should be made every day.
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इति य: परिमितभोगै: सन्तुष्टस्त्यजति बहुतरान् भोगान् ।
बहुतरहिंसाविरहात्तस्याऽहिंसा विशिष्टा स्यात् ॥166॥
Meaning : He who being thus contented with a few limited enjoyments, renounces the vast majority of them, observes Ahimsa par-excellence because of abstention from considerable Himsa.
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विधिना दातृगुणवता द्रव्यविशेषस्य जातरूपाय ।
स्वपरानुग्रहहेतो: कर्त्तव्योऽवश्यमतिथये भाग: ॥167॥
Meaning : For mutual good, one possessed of the qualifications of a donor, should, in a proper manner, give a portion of appropriate things to a saint, who is like one at birth.
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संग्रहमुच्चस्थानं पादोदकमर्चनं प्रणामं च ।
वाक्कायमन: शुद्धिरेषणशुद्धिश्च विधिमाहु: ॥168॥
Meaning : The inanner is said to be, respectful welcome, high seat, washing the feet, worship, bowing, purity of thought, speech, and body, and purity of food.
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ऐहिकफलानपेक्षा क्षान्तिर्निष्कपटतानसूयत्वम् ।
अविषादित्वमुदित्वे निरहंकारित्वमिति हि दातृगुणा: ॥169॥
Meaning : The qualifications of a donor are, disregard of worldly benefit, forbearance, sincerity, absence of jealousy, sorrow, joy, and pride.
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रागद्वेषासंयममद्दु:खभयादिकं न यत्कुरुते ।
द्रव्यं तदेव देयं सुतप: स्वाध्याय वृद्धिकरम् ॥170॥
Meaning : Only such things should be given as help in the prosecution of studies, and the due observance of austerities, and which do not bring about fondness, disgust, incontinence, intoxication, pain, fear, etc.
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पात्रं त्रिभेदमुक्तं संयोगो मोक्षकारणगुणानाम् ।
अविरतसम्यग्दृष्टि: विरताविरतश्च सकलविरतश्च ॥171॥
Meaning : The recipients are of three classes, according to their respective possession of qualities leading to Moksha. They are true believers without yows, with partial vows, and with full vows.
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हिंसाया: पर्यायो लोभोऽत्र निरस्यते यतो दाने ।
तस्मादतिथिवितरणं हिंसाव्युपरमणमेवेष्टम् ॥172॥
Meaning : In making a gift one gets over greed, which is a form of Himsa, and hence gifts made to a worthy recipient amount to a renunciation of Himsa.
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गृहमागताय गुणिने मधुकरवृत्या परानपीडयते ।
वितरति यो नातिथये स कथं न हि लोभवान् भवति ॥173॥
Meaning : Why should one be not called greedy if he does not.offer to a saint who visits his home, who is well qualified and who, acting like a honey-bee, accepts gifts without causing any injury to others.
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कृतमात्मार्थं मुनये ददाति भक्तमिति भावितस्त्याग: ।
अरतिविषादविमुक्त: शिथिलितलोभो भवत्यहिंसैव ॥174॥
Meaning : When one gives to a saint food out of what he has prepared for himself, such thoughtfully offered gift, which is made without any disregard or regret, with suppressed greed, is itself Ahimsa.
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इयमेकैव समर्था धर्मस्वं मे मया समं नेतुम् ।
सततमिति भावनीया पश्चिमसल्लेखना भक्त्या ॥175॥
Meaning : . One should ever be devotedly thinking of Sallekhana at the end, that "it is only this which would enable me to carry my wealth of piety withme."
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मरणान्तेऽवश्यमहं विधिना सल्लेखनां करिष्यामि ।
इति भावनापरिणतोऽनागतमपि पालयेदिदं शीलम् ॥176॥
Meaning : "I shall certainly observe Sallekhna properly at the approach of death," is the thought one should constantly have and thus be practising the vow prematurely.
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मरणेऽवश्यं भाविनि कषायसल्लेखनातनूकरणमात्रे ।
रागादिमन्तरेण व्याप्रियमाणस्य नात्मघातोऽस्ति ॥177॥
Meaning : On account of the absence of any emotion, there is no suicide by one acting in this manner, on the certain aproach of death, because by the observance of Sallekhana, the passions are attenuated
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यो हि कषायाविष्ट: कुम्भकजलधूमकेतुविषशस्त्रै: ।
व्यपरोपयति प्राणान् तस्य स्यात्सत्यमात्मवध: ॥178॥
Meaning : He who, actuated by passions, puts an end to his life by stopping breath, or by water, fire, poison, or weapons, is certainly guilty of suicide.
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नीयन्तेऽत्र कषाया हिंसाया हेतवो यतस्तनुताम् ।
सल्लेखनामपि तत: प्राहुरहिंसाप्रसिद्ध्यर्थम् ॥179॥
Meaning : In the practice of Sallekhana , all passions, which cause Himsa, are subdued, and hence Sallekhana is said to lead to Ahimsa.
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इति यो व्रतरक्षार्थं सततं पालयति सकलशीलानि ।
वरयति पतिंवरेव स्वयमेव तमुत्सुका शिवपदश्री: ॥180॥
Meaning : Like a damsel desiring a husband, the goddess of final beatitude herself longingly chooses him as a husband, who for protection of the Vratas, ceaselessly observes all the Sheelas.
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अतिचारा: सम्यक्त्वे व्रतेषु शीलेषु पञ्च पञ्चेति ।
सप्ततिरमी यथोदितशुद्धिप्रतिबन्धिनो हेया: ॥181॥
Meaning : The following 70 defects, five in respect of each of the vratas, Sheelas and Right belief, and which prevent their prescribed purity, should be avoided
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शंका तथैव काङ्क्षा विचिकित्सा संस्तवोऽन्यदृष्टीनाम् ।
मनसा च तत्प्रशंसा सम्यग्दृष्टेरतीचारा: ॥182॥
Meaning : Scepticism, desire, disgust, praise of wrong believers, and thinking admiringly of them, are the defects of Right Belief.
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छेदनताडनबन्धा भारस्यारोपणं समधिकस्य ।
पानान्नयोश्च रोध: पञ्चाहिंसाव्रतस्येति ॥183॥
Meaning : Mutilating, beating, tying up, overloading, withholding food or drink, are 5 transgressions of the vow of Ahimsa.
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मिथ्योपदेशदानं रहसोऽभ्याख्यानकूटलेखकृती ।
न्यासापहारवचनं साकारमन्त्रभेदश्च ॥184॥
Meaning : False preaching, disclosing secrets, forgery, breach of trust, and divulging inferences drawn from behaviour or gestures .
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प्रतिरूपव्यवहार: स्तेननियोगस्तदाहृतादानम् ।
राजविरोधातिक्रमहीनाधिकमानकरणे च ॥185॥
Meaning : Adulteration, abetment of theft, receiving stolen property, illegal traffic, and false weights and measures .
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स्मरतीव्राभिनिवेशोऽनङ्गक्रीडान्यपरिणयनकरणम् ।
अपरिगृहीतेतरयोर्गमने चेत्वरिकयो: पञ्च ॥186॥
Meaning : Intense sexual desire, unnatural sexual indulgence, arranging marriage of those outside the family, asso. ciation with immoral married or unmarried women, are 5 .
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वास्तुक्षेत्राष्टापदहिरण्यधनधान्यदासदासीनाम् ।
कुप्यस्य भेदयोरपि परिमाणातिक्रिया: पञ्च ॥187॥
Meaning : Exceeding the limits regarding house and land, gold, and silver, cattle and corn, man and woman servant, clothes and utensils, are 5 .
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ऊर्ध्वमधस्तात्तिर्यग्व्यतिक्रमा: क्षेत्रवृद्धिराधानम् ।
स्मृत्यन्तरस्य गदिता: पंचेति प्रथमशीलस्य ॥188॥
Meaning : Exceeding the limits above, below, and in di. rections, increasing boundaries, and forgetting the limits, are said to be 5 of the first Sheela .
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प्रेष्यस्य संप्रयोजनमानयनं शब्दरूपविनिपातौ ।
क्षेपोऽपि पुद्गलानां द्वितीयशीलस्य पंचेति ॥189॥
Meaning : Sending, detaining, speaking out, making gestures, throwing articles, limits 5 of the second Sheela .
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कन्दर्प: कौत्कुच्यं भोगानर्थक्यमपि च मौखर्यम् ।
असमीक्षिताधिकरणं तृतीयशीलस्य पंचेति ॥190॥
Meaning : Uttering obscene words, gesticulating with obscene words, misuse of articles of use, gossip, and acting unthinkingly 5 of the third Sheela .
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वचनमन:कायानां दु:प्रणिधानं त्वनादरश्चैव ।
स्मृत्यनुपस्थानयुता: पंचेति चतुर्थशीलस्य ॥191॥
Meaning : Misdirection of speech, mind and body; lack of interest, and forgetting due observances are 5 of the fourth Sheela .
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अनवेक्षिताप्रमार्जितमादानं संस्तरस्तथोत्सर्ग: ।
स्मृत्यनुपस्थानमनादरश्च पञ्चोपवासस्य ॥192॥
Meaning : Taking up articles, using seats, passing excrements, without looking at and sweeping, forgetting the rules, and lack of interest are 5 of Upavasa .
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आहारो हि सचित्त: सचित्तमिश्र सचित्तसम्बन्ध: ।
दुष्पक्वोऽभिषवोपि च पञ्चामी षष्ठशीलस्य ॥193॥
Meaning : Eating articles having life, articles mixed with those having life, articles in contact with those having life, articles not well cooked or digested, aphrodisiacal food are 5 transgressions of the sixth Sheela .
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परदातृव्यपदेश: सचित्तनिक्षेपतत्पिधाने च ।
कालस्यातिक्रमणं मात्सर्य्यं चेत्यतिथिदाने ॥194॥
Meaning : Delegation of host's duties, placing the food on Sachitta articles, covering the food with Sachitta, not serving meal at proper time, lack of interest are transgressions in Achitta-dana .
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जीवितमरणाशंसे सुहृदनुराग: सुखानुबन्धश्च ।
सनिदान: पञ्चैते भवन्ति सल्लेखनाकाले ॥195॥
Meaning : A desire to live, a desire to die, attachment to friends, recollection of pleasures, and desire for future pleasures, these 5 are at the time of Salle. khana.
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इत्येतानतिचारानपरानपि संप्रतर्क्य परिवर्ज्य ।
सम्यक्त्वव्रतशीलैरमलै: पुरुषार्थसिद्धिमेत्यचिरात् ॥196॥
Meaning : One with control, who has understood these transgressions, and has avoided them, soon attains the spiritual goal through faultless right faith, vows, and Sheelas.
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चारित्रान्तर्भावात् तपोपि मोक्षाङ्गमागमे गदितम् ।
अनिगूहितनिजवीर्यैस्तदपि निषेव्यं समाहितस्वान्तै: ॥197॥
Meaning : Austerity is also said, in the Scriptures, to be helpful to Moksha because it is included in Right Conduct, Therefore it ought to be practised by those who have a well-controlled mind, and who do not ignore their capacities.
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अनशनमवमौदर्यं विविक्तशय्यासनं रसत्याग: ।
कायक्लेशो वृत्ते: सङ्ख्या च निषेव्यमिति तपो बाह्यम् ॥198॥
Meaning : Fasting, reduced diet, sleeping and resting in lonely places, renouncing the Rasas bodily suffering, mental vow to accept food under undisclosed conditions, are external austerities and should be practised.
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विनयो वैयावृत्त्यं प्रायश्चित्तं तथैव चोत्सर्ग: ।
स्वाध्यायोऽथ ध्यानं भवति निषेव्यं तपोऽन्तरङ्गमिति ॥199॥
Meaning : Respect, service, expiation, renunciation, study and concentration are the internal austerities which should be observed.
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जिनपुङ्गवप्रवचने मुनीश्वराणां यदुक्तमाचरणम् ।
सुनिरूप्य निजां पदवीं शक्तिं च निषेव्यमेतदपि ॥200॥
Meaning : Having due regard to one's own status and capacity, a should practise the conduct of saint, as described in the Scriptures.
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इदमावश्यकषट्कं समतास्तववन्दनाप्रतिक्रमणम् ।
प्रत्याख्यानं वपुषो व्युत्सर्गश्चेति कर्त्तव्यम् ॥201॥
Meaning : Equanimity, praising, bowing, repentance and renunciation, and giving up attachment for the body are the six duties, which should be observed.
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सम्यग्दण्डो वपुष: सम्यग्दण्डस्तथा च वचनस्य ।
मनस: सम्यग्दण्डो गुप्तीनां त्रितयमवगम्यम् ॥202॥
Meaning : One should carefully observe the three controls, proper control of body, proper control of speech, and proper control of mind.
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सम्यग्गमनागमनं सम्यग्भाषा तथैषणा सम्यक् ।
सम्यग्ग्रहनिक्षेपौ व्युत्सर्ग: सम्यगिति समिति: ॥203॥
Meaning : Careful movement, careful speech, careful eating, careful placing and removal of things, careful evacuation of excrement, are the Samitis to be observed.
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धर्म: सेव्य: क्षान्तिर्मृदुत्वमृजुता च शौचमथ सत्यम् ।
अकिञ्चन्यं ब्रह्म त्यागश्च तपश्च संयमश्चेति ॥204॥
Meaning : Forgiveness, humility, straight forwardness truth, contentment, Restraint, austerities, charity, nonattachment, and chastity are the observances to be followed.
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अधु्रवमशरणमेकत्वमन्यताऽशौचमास्रवो जन्म: ।
लोकवृषबोधिसंवरनिर्जरा: सततमनुप्रेक्ष्या: ॥205॥
Meaning : Transitoriness, helplessness, mundaneness, loneliness, separateness, impurity, inflow, stoppage and shedding , Universe, variety of right path, and nature of Right path, should be contemplated continuously.
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क्षुत्तृष्णा हिममुष्णं नग्नत्वं याचनारतिरलाभ: ।
दंशो मशकादीनामाक्रोशो व्याधिदु:खमङ्गमलम् ॥206॥
स्पर्शश्च तृणादीनामज्ञानमदर्शनं तथा प्रज्ञा ।
सत्कारपुरस्कार: शय्या चर्या वधो निषद्या स्त्री ॥207॥
द्वाविंशतिरप्येते परिषोढव्या: परीष सततम् ।
संक्लेशमुक्तमनसा संक्लेशनिमित्तभीतेन ॥208॥
Meaning : Hunger, thirst, Cold, heat, insect bite nudity, ennui, women, walking, sitting, resting, abuse, beating, begging, non-obtaining, disease, contact with thorny shrubs etc., dirt, respect and disrespect, conceit of knowledge, lack of knowledge,slack belief, are 22 sufferings. These should be ever endured without any feeling of vexation, by one who desires to get rid of all cause for pain.
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इति रत्नत्रयमेतत्प्रतिसमयं विकलमपि गृहस्थेन ।
परिपालनीयमनिशं निरत्ययां मुक्तिमभिलषिता ॥209॥
Meaning : Ratna-Traya, the three Jewels should be followed, even partially, every moment of time without cessation by a householder desirous of everlasting liberation.
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बद्धोद्यमेन नित्यं लब्ध्वा समयं च बोधिलाभस्य ।
पदमवलम्ब्य मुनीनां कर्त्तव्यं सपदि परिपूर्णम् ॥210॥
Meaning : With a determined continuous effort, one should, when the opportunity for full attainment of Ratna-Traya is available, adopt the order of saints, and make it complete, without delay.
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असमग्रं भावयतो रत्नत्रयमस्ति कर्मबन्धो य: ।
स विपक्षकृतोऽवश्यं मोक्षोपायो न बन्धनोपाय:॥211॥
Meaning : Even when Ratna-Traya is partially followed, whatever bondage of Karma there is, is due to its antithesis , because Ratna-Traya is assuredly the way to liberation, and can never be the cause of bondage.
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येनांशेन सुदृष्टिस्तेनांशेनास्य बन्धनं नास्ति ।
येनांशेन तु रागस्तेनांशेनास्य बन्धनं भवति ॥212॥
येनांशेन ज्ञानं तेनांशेनास्य बन्धनं नास्ति ।
येनांशेन तु रागस्तेनांशेनास्य बन्धनं भवति ॥213॥
येनांशेन चरित्रं तेनांशेनास्य बन्धनं नास्ति ।
येनांशेन तु रागस्तेनांशेनास्य बन्धनं भवति ॥214॥
Meaning : there is no bondage so far as there is right belief; there is bondage so far as there is passion. there is no bondage so far as there is knowledge; there is bondage so far as there is passion. there is no bondage so far as there is conduct; there is bondage so far as there is passion.
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योगात्प्रदेशबन्ध: स्थितिबन्धो भवति तु कषायात् ।
दर्शनबोधचरित्रं न योगरूपं कषायरूपं च ॥215॥
Meaning : Pradesha Bandha, bondage of Karmic molecules is due to soul's vibratory activity, and Sthiti Bandha, duration bondage, is due to passions. But Right Belief, Knowledge and Conduct have neither the nature of vibrations nor of passions.
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दर्शनमात्मविनिश्चितिरात्मपरिज्ञानमिष्यते बोध: ।
स्थितिरात्मनि चारित्रं कुत एतेभ्यो भवति बन्ध: ॥216॥
Meaning : Right belief is conviction in one's own Self. Knowledge is a knowledge of one's own Self; conduct is absorption in one's own Self. How can there be Bondage by these.
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सम्यक्त्वचरित्राभ्यां तीर्थकराहारकर्म्मणो बन्ध: ।
योऽप्युपदिष्ट: समये न नयविदां सोऽपि दोषाय ॥217॥
Meaning : Whatever bondage of Tirthankar Karma, or Ahi. raka Karma, has been described in the Scripture as due to Right Belief and Conduct, would not appear to be a mistake to those who are learned in the points of view.
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सति सम्यक्त्वचरित्रे तीर्थकराहारबन्धकौ भवत: ।
योगकषायौ नासति तत्पुनरस्मिन्नुदासीनम् ॥218॥
Meaning : In presence of Right Belief and Conduct, only vibratory activity and passions cause the bondage of Tirthankara and Aharaka Karmas. Therefore they are quite unconcerned in this matter.
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ननु कथमेवं सिद्ध्यति देवायु: प्रभृतिसत्प्रकृतिबन्ध: ।
सकलजनसुप्रसिद्धो रत्नत्रयधारिणां मुनिवराणाम् ॥219॥
Meaning : How then is there the bondage of good Karmas like celestial age, etc., to saints following Ratna Traya, well known to all persons, possible.
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रत्नत्रयमिह हेतुर्निर्वाणस्यैव भवति नान्यस्य ।
आस्रवति यत्तु पुण्यं शुभोपयोगोऽयमपराध: ॥220॥
Meaning : . Ratna Traya is the cause of Nirvana only, and of nothing else. The good Karmas which inflow, are due to the Aparadha, Defect of Shubhopayoga, good thought activity.
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एकस्मिन् समवायादत्यन्तविरुद्धकार्ययोरपि हि ।
इह दहति घृतमिति यथा व्यवहारस्तादृशोऽपि रूढिमिति ॥221॥
Meaning : In one , distinctly contradictory effects may exist simultaneously. Ordinarily it is said that "Ghee burns" . Similarly, it is so here, from the practical point of view.
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सम्यक्त्वबोधचारित्रलक्षणो मोक्षमार्ग इत्येष: ।
मुख्योपचाररूप: प्रापयति परं पदं पुरुषम् ॥222॥
Meaning : This path of salvation, known as Right Belief, Knowledge and Conduct combined, has a Real and a Practical aspect; it leads the soul to the highest Stage
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नत्यमपि निरुपलेप: स्वरूपसमवस्थितो निरुपघात: ।
गगनमिव परमपुरुष: परमपदे स्फुरति विशदतम: ॥223॥
Meaning : Ever free from contact, free from obstruction, fully absorbed in one's own self, the Highest supremely pure Soul is effulgent, like the sky, in the Highest Stage.
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कृतकृत्य: परमपदे परमात्मा सकलविषयविषयात्मा ।
परमानन्दनिमग्नो ज्ञानमयो नन्दति सदैव ॥224॥
Meaning : Quite contented, all knowables being reflected in Him, immersed in supreme Bliss, the embodiinent of know. ledge, the Paramat:na is eternally Happy in the Highest Stage.
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एकेनाकर्षन्ती श्लथयन्ती वस्तुतत्त्वमितरेणत्र ।
अन्तेन जयति जैनी नीतिर्मन्थाननेत्रमिव गोपी ॥225॥
Meaning : Like a milk maid, drawing one of the rope and loosening the other, Jaina Philosophy deals with the reality of things and succeeds in the Essence.
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वर्णै: कृतानि चित्रै: पदानि तु पदै: कृतानि वाक्यानि ।
वाक्यै: कृतं पवित्रं शास्त्रमिदं न पुनरस्माभि: ॥226॥
Meaning : Words have been made by various alphabets, phrases have been made by words. This sacred treatise has been made by phrases ; and not by us.
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