nikkyjain@gmail.com
Date : 17-Nov-2022
Index
| गाथा / सूत्र | विषय |
|---|
| 001) | मंगलाचरण पूर्वक ग्रन्थ-रचना करने की प्रतिज्ञा |
| 002) | पापनाशक और सुखदायक उपदेश |
| 003) | कटु उपदेश से भी भयभीत न होने की प्रेरणा |
| 004) | सच्चे उपदेशों की दुर्लभता |
| 005) | उपदेशदाता वक्ता का स्वरूप |
| 006) | उपदेशदाता वक्ता का स्वरूप |
| 007) | सच्चे श्रोता का स्वरूप |
| 008) | धर्माचरण की प्रेरणा |
| 009) | आप्त की उपासना की प्रेरणा |
| 010) | सम्यग्दर्शन का स्वरूप और भेद-प्रभेद |
| 011) | सम्यक्त्व के आज्ञा आदि दस भेद |
| 012) | आज्ञा मार्ग और उपदेश सम्यक्त्व का स्वरूप |
| 013) | सूत्र, बीज और संक्षेप सम्यक्त्व का स्वरूप |
| 014) | विस्तार, अर्थ, अवगाढ़ और परमावगाढ़ सम्यक्त्व का स्वरूप |
| 015) | सम्यग्दर्शन से ही मंदकषाय, शास्त्रज्ञान, चारित्र और तप की पूज्यता |
| 016) | सुकुमार (सरल) क्रिया करने का उपदेश |
| 017) | अणुव्रत ग्रहण करने की प्रेरणा |
| 018) | संसार के सभी प्राणियों को धर्म करने का उपदेश |
| 019) | विषय सुख भोगते हुए भी धर्म की रक्षा करने की प्रेरणा |
| 020) | धर्माचरण से सुख भंग होने के भय का निराकरण |
| 021) | कृषक के उदाहरण से धर्म रक्षा की प्रेरणा |
| 022) | धर्म का फल बिना मांगे ही |
| 023) | आत्मा के परिणामों से ही पुण्यऔर पाप की उत्पत्ति |
| 024) | धर्म संचय न करनेवालों की निन्दा |
| 025) | विषय सुख भोगते हुए भी धर्मोपार्जन सम्भव है |
| 026) | धर्म का फल |
| 027) | धर्म का घात करने से पाप होता है |
| 028) | शिकारादि कार्य प्रत्यक्ष दुःख के कारण |
| 029) | शिकार आदि में आसक्ति अत्यन्त निर्दयता |
| 030) | झूठ और चोरी के त्याग की प्रेरणा |
| 031) | पुण्यशालियों को उपसर्ग भी दुःखदायक नहीं |
| 032) | पुण्योदय बिना पुरुषार्थ भी कार्यकारी नहीं |
| 033) | हिंसादिक के त्यागी सत्पुरुष आज भी हैं |
| 034) | लौकिक जीवों की मूर्खतापूर्ण प्रवृत्ति |
| 035) | विषयान्ध पुरुष की दुर्दशा का वर्णन |
| 036) | विषयाभिलाषा की व्यर्थता |
| 037) | पुण्योपार्जन की प्रेरणा |
| 038) | विषयों का स्वाद अत्यन्त कटु |
| 039) | तृष्णा की विकरालता |
| 040) | परिग्रह त्याग की प्रेरणा |
| 041) | गृहस्थाश्रम के त्याग की प्रेरणा |
| 042) | गृहस्थाश्रम में होनेवाले निरर्थक क्लेशों का वर्णन |
| 043) | आशारूपी अनि से दग्ध व्यक्ति की चेष्टा |
| 044) | पुण्योदय के बिना कार्यसिद्धि नहीं |
| 045) | न्यायोपार्जित धन से कभी सम्पदा नहीं बढ़ती |
| 046) | धर्म, सुख, ज्ञान और गति का स्वरूप |
| 047) | धनोपार्जन छोड़कर धर्म-साधन की प्रेरणा |
| 048) | बाह्य पदार्थों में इष्ट-अनिष्ट बुद्धि के त्याग की प्रेरणा |
| 049) | आशारूपी नदी के पार होने की प्रेरणा |
| 050) | विषयाभिलाषा से व्याकुल जीव की चेष्टा |
| 051) | आशा के वशीभूत जीव का अविवेक |
| 052) | जगत की क्षणभंगुरता |
| 053) | वर्तमान दु:खों का वर्णन |
| 054) | आत्म कल्याण की प्रेरणा |
| 055) | तृष्णा से उत्पन्न दुःख का वर्णन |
| 056) | मोहरूपी अग्नि की विशेषता |
| 057) | मोह-निद्रा का वर्णन |
| 058) | मोह-निद्रा के वश हुए प्राणी की दशा |
| 059) | शरीर की बन्दीगृह से तुलना |
| 060) | घर-कुटुम्ब आदि का स्वरूप |
| 061) | समभाव धारण करने की प्रेरणा |
| 062) | लक्ष्मी की अस्थिरता |
| 063) | शरीर की नश्वरता |
| 064) | विषयों के त्याग की प्रेरणा |
| 065-066) | परिग्रह रहित यती ही महासुखी |
| 067) | मुनियों के गुणों की प्रशंसा |
| 068) | मुनियों के गुणों की प्रशंसा |
| 069) | शरीर का विनाश निश्चित |
| 070) | इस नश्वर आयु और शरीरादिकों के द्वारा अविनश्वर पद प्राप्त किया जा सकता है |
| 071) | आयु की क्षणभंगुरता |
| 072) | आयु की क्षणभंगुरता |
| 073) | श्वास की उत्पत्ति में ही दुःख |
| 074) | संसार में जीवन बहुत थोड़ा |
| 075) | अनेक प्रयत्नों के बाद भी मनुष्यों की रक्षा संभव नहीं |
| 076) | काल से अधिक बलवान कोई नहीं |
| 077) | काल द्वारा प्राणियों को मारने की विधि |
| 078) | यमराज का आकस्मिक आगमन |
| 079) | मरण से रहित कोई नहीं |
| 080) | स्त्री शरीर से प्रीति छोड़ने की प्रेरणा |
| 081) | मनुष्य पर्याय की काने गन्ने से तुलना |
| 082) | आयु की अनिश्चितता |
| 083) | कुटुम्बीजन हितकारी नहीं |
| 084) | विवाहादि में सहायक बन्धुजन ही वास्तविक शत्रु |
| 085) | तृष्णारूपी अग्नि में जलने पर शांति की भ्रान्ति |
| 086) | बाल सफेद होने का यथार्थ आशय |
| 087) | संसार-समुद्र का स्वरूप |
| 088) | ज्ञान-ज्योतिवन्त जीव धन्य हैं |
| 089) | बाल्यादि तीनों अवस्थाओं में धर्म की दुर्लभता |
| 090) | बाल्यादि तीनों अवस्थाओं में कर्म जनित दुःख |
| 091) | वृद्धावस्था से आत्महित की प्रेरणा |
| 092) | विषयी जीवों को युक्तिपूर्वक उपालम्भ |
| 093) | व्यसनी को हिताहित का अभाव |
| 094) | बुद्धिमानों का प्रमादी होना शोचनीय |
| 095) | ज्ञानियों का राजादिक का दास होना विचारणीय |
| 096) | धर्म प्राप्ति का विधान |
| 097) | यतियों का पर-हित के प्रति अनुराग |
| 098) | शरीर : समस्त आपदाओं का स्थान |
| 099) | गर्भावस्था के दुःख |
| 100) | अज्ञानी की मूर्खता |
| 101) | कामजन्य वेदना |
| 102) | उत्तरोत्तर उत्कृष्ट त्याग के उदाहरण |
| 103) | विरक्ति होने पर सम्पत्ति के त्याग में क्या आश्चर्य ? |
| 104) | लक्ष्मी का त्याग होने पर विभिन्न परिणामवाले त्यागी |
| 105) | शरीर से मोह-त्याग की प्रेरणा |
| 106) | रागादि छोड़ने की प्रेरणा |
| 107) | दया-दम आदि के मार्ग पर चलने की प्रेरणा |
| 108) | भेद-ज्ञान और वीतरागता की प्रेरणा |
| 109) | बाल-ब्रह्मचारियों की प्रशंसा |
| 110) | परमात्मा बनने का रहस्य |
| 111) | तप करने की प्रेरणा |
| 112) | ध्यान तप का ध्येय और फल |
| 113) | तप ही समस्त सिद्धियों का साधन है |
| 114) | तप की महिमा |
| 115) | समाधि में ध्यान को सुरक्षित रखने की प्रेरणा |
| 116) | तप करने में ज्ञान की महिमा |
| 117) | इस शरीर के साथ आधे क्षण भी रहना सह्य नहीं |
| 118) | परीषह सहने की प्रेरणा |
| 119) | विधि का विलास अलंघ्य है |
| 120) | संयमधारियों की महिमा |
| 121) | ज्ञानियों की दीपक से तुलना |
| 122) | अशुभ और शुभ छोड़ने का क्रम |
| 123) | ज्ञानियों का तप और श्रुत के प्रति अनुराग कल्याणकारी है |
| 124) | अशुभराग में दोष की अधिकता |
| 125) | मोक्षमार्ग की यात्रा |
| 126) | स्त्रियों का महाविषमय स्वरूप |
| 127) | स्त्रीरूपी सर्प के विष की औषधि नहीं |
| 128) | मुक्ति-स्त्री से ही अनुराग की प्रेरण |
| 129) | नारी को सरोवर की उपमा |
| 130) | नारी, काम द्वारा निर्मित घातस्थल है |
| 131) | नारी के प्रति आसक्ति में निर्लज्जता |
| 132) | काम सेवन में खेद |
| 133) | स्त्री की योनि का वीभत्सरूप |
| 134) | विषय-सुख का पोषण करनेवाले ठग |
| 135) | नारी विष से भी अधिक भयानक है |
| 136) | स्त्रियों को चन्द्रमा की उपमा देना उचित नहीं है |
| 137) | मन की नपुंसकता |
| 138) | तप की श्रेष्ठता |
| 139) | गुण हीनता से हानि होती है |
| 140) | दोष का अंश भी निन्द्य है |
| 141) | दोष बतानेवाले दुर्जन भी हितकारी हैं |
| 142) | गुरु के कठोर वचन भी हितकारी हैं |
| 143) | धर्मात्माओं की दुर्लभता |
| 144) | विवेकी जन प्रशंसा में सन्तुष्ट नहीं होते |
| 145) | ज्ञानियों में श्रेष्ठ कौन ? |
| 146) | अहित का त्याग और हित में प्रवर्तन करने की प्रेरणा |
| 147) | गुणों का ग्रहण और दोषों के त्याग की प्रेरणा |
| 148) | विवेकियों का कर्त्तव्य |
| 149) | यथार्थ चारित्र पालनेवाले मुनि विरले ही हैं ! |
| 150) | स्वच्छन्द प्रवृत्ति करनेवालों की संगति का निषेध |
| 151) | अयाचक वृत्ति धारण करने की प्रेरणा |
| 152) | कौन दीन और कौन अभिमानी |
| 153) | याचक का गौरव दाता में चला जाता है |
| 154) | वाञ्छक और अवाञ्छक की स्थिति |
| 155) | दरिद्रता की श्रेष्ठता ! |
| 156) | आशारूपी खाई की अगाधता |
| 157) | आशाएरूपी खाई भरने का उपाय : तृष्णा का परित्याग |
| 158) | निर्ग्रन्थों द्वारा परिग्रह-ग्रहण का निषेध |
| 159) | कलि-काल का चक्रवर्तित्व |
| 160) | कर्मों के निमित्त से होनेवाली हानि |
| 161) | इन्द्रिय-सुख के लिए भी धैर्य की आवश्यकता |
| 162) | महामुनियों का कुछ भी बिगाड़ने में कर्म असमर्थ |
| 163) | आशा को निराश करनेवालों का कर्म कुछ नहीं बिगाड़ सकता |
| 164) | स्तुत्य और निद्य व्यक्तियों की चरम स्थिति |
| 165) | विषयाभिलाषियों द्वारा तप छोड़ने पर आश्चर्य |
| 166) | तप से च्युत होनेवालों की निर्भयता पर आश्चर्य |
| 167) | तप को मलिन करनेवालों की निन्दा |
| 168) | आश्चर्य-उत्पत्ति के दो प्रमुख कारण |
| 169) | रागादि का नाश करने की प्रेरणा |
| 170) | शास्त्राभ्यास की प्रेरणा |
| 171) | वस्तु का अनेकान्तिक स्वरूप |
| 172) | प्रमाण से सिद्ध वस्तु का अनेकान्तिक स्वरूप |
| 173) | परस्पर विरुद्ध धर्ममय सभी पदार्थ |
| 174) | आत्मा का असाधारण स्वरूप |
| 175) | ज्ञान का फल और मोह की महिमा |
| 176) | भव्य और अभव्य में अंतर |
| 177) | ध्यान की प्रक्रिया |
| 178) | अज्ञानी को कर्म-बन्ध पूर्वक होने वाली निर्जरा |
| 179) | अविपाक निर्जरा की प्रेरणा |
| 180) | बन्ध और मुक्ति का कारण |
| 181) | पाप, पुण्य और मुक्ति का कारण |
| 182) | राग-द्वेष का कारण |
| 183) | मोह का स्वरूप और उसके विनाश का उपाय |
| 184) | मृत्यु के पश्चात् मित्र भी शत्रु हैं |
| 185) | इष्ट-वियोग में शोक करनेवाले की स्थिति |
| 186) | शोक का कारण और फल तथा उसके अभाव की प्रेरणा |
| 187) | पर-लोक में कौन सुखी और कौन दुःखी ? |
| 188) | जन्म की मरण से समानता |
| 189) | लाभ और पूजादि की कामना का निषेध |
| 190) | तप और श्रुत का वास्तविक फल |
| 191) | विषयाभिलाषा से अनर्थ |
| 192) | विषयों का दोष जानकर भी उनके सेवन में आश्चर्य |
| 193) | आत्म-हितकारी आचरण की प्रेरणा |
| 194) | बाह्य तप करने की प्रेरणा |
| 195) | शरीर ही अनर्थों की परम्परा का कारण है |
| 196) | अज्ञानियों द्वारा शरीर-पोषण का प्रयोजन |
| 197) | अज्ञानियों द्वारा शरीर-पोषण का प्रयोजन |
| 198) | इससे तो गृहस्थ अवस्था ही श्रेष्ठ है |
| 199) | शरीर और स्त्री से राग छोड़ने की प्रेरणा |
| 200) | दो द्रव्यों में एकत्व होना असम्भव |
| 201) | शरीर से ममत्व और सुख की आशा रखना आश्चर्यजनक है |
| 202) | शरीर को धिक्कार है |
| 203) | सच्चे ज्ञान और सच्चे साहस का स्वरूप |
| 204) | रोग होने पर ज्ञानियों की परिणति |
| 205) | रोग होने पर ज्ञानियों की परिणति |
| 206) | रोग मिटने से सुख मानना अज्ञान है |
| 207) | असाध्य रोग होने पर शरीर से उदास होने की प्रेरणा |
| 208) | शरीर का ग्रहण जन्म का और त्याग मुक्ति का कारण है |
| 209) | शरीर के कारण जीव भी अस्पृश्य |
| 210) | शरीर के तीन प्रकार |
| 211) | शरीर के तीन प्रकार |
| 212) | कषाय-शत्रु को जीतना आसान |
| 213) | कषायों के रहते हुए गुणों की प्राप्ति होना दुर्लभ |
| 214) | कषायों के आधीन होनेवालों का उपहास |
| 215) | साधर्मियों के प्रति ईर्ष्या के त्याग की प्रेरणा |
| 216) | क्रोध से होनेवाली हानि |
| 217) | मान से होनेवाली हानि |
| 218) | मान के त्याग की प्रेरणा |
| 219) | सब पदार्थ एक दूसरे से बढ़कर हैं, अतः गर्व करना व्यर्थ है |
| 220) | माया से होनेवाली हानि |
| 221) | माया से होनेवाली हानि |
| 222) | माया से होनेवाली हानि |
| 223) | लोभ से होनेवाली हानि |
| 224) | निकट भव्य जीवों को होनेवाले भाव |
| 225) | निकट भव्य जीवों को होनेवाले भाव |
| 226) | गुणों से मण्डित मुनिराज ही मुक्ति के पात्र |
| 227) | रत्नत्रय की रक्षा करने की प्रेरणा |
| 228) | संयम के उपकरणों से भी अनुराग करने का निषेध |
| 229) | तप और श्रुतरूपी निधि की रक्षा करने की प्रेरणा |
| 230) | आशारूपी शत्रु से सावधान रहने की शिक्षा |
| 231) | मोह का सर्वथा नाश करने की प्रेरणा |
| 232) | वीतरागता के अभाव में दुःख |
| 233) | इन्द्रिय-सुख से दुःखों की शान्ति असम्भव |
| 234) | ज्ञान-चारित्ररूपी मूल्य चुकाकर मोक्ष प्राप्त करने की प्रेरणा |
| 235) | भोग्य और अभोग्य के विकल्पों से पार |
| 236) | प्रवृत्ति और निवृत्ति से पार अवस्था प्राप्त करने की प्रेरणा |
| 237) | प्रवृत्ति, निवृत्ति और उनके कारण |
| 238) | अपूर्व-अपूर्व भाव करने की प्रेरणा |
| 239) | हेय-उपादेय का स्वरूप |
| 240) | अशुभादि के त्याग का क्रम |
| 241) | आत्मा और बन्ध की सिद्धि पूर्वक मोक्ष की सिद्धि |
| 242) | शरीरादि से प्रीति ही आपत्ति |
| 243) | देह के प्रति एकत्व बुद्धि के त्याग की प्रेरणा |
| 244) | विद्वानों का अपूर्व कौशल |
| 245) | बन्ध और निर्जरा की परिपाटी |
| 246) | योगी कौन ? |
| 247) | प्रतिज्ञाओं के बाँध से तपरूपी सरोवर की सुरक्षा |
| 248) | अल्प दोष भी बहुत हानिकारक है |
| 249) | पर- निन्दा के त्याग की प्रेरणा |
| 250) | गुणवानों के अल्प दोष भी प्रसिद्ध |
| 251) | ज्ञानियों की वैचारिक दशा |
| 252) | विवेकियों का आचरण |
| 253) | तन और चेतन की भिन्नता |
| 254) | शरीर से राग छोड़ने की प्रेरणा |
| 255) | मोह-त्याग की प्रेरणा |
| 256) | साधुओं को सभी पदार्थ सुख के निमित्त |
| 257) | कर्मोदय होने पर मुनिराज को खेद नहीं होता |
| 258) | मुनिराज की ध्यानस्थ अवस्था |
| 259) | निस्पृह मुनिराज से प्रार्थना |
| 260) | चारित्रवन्त साधु धन्य हैं ! |
| 261) | भेद-विज्ञान की महिमा |
| 262) | सज्जनों द्वारा परिग्रह-त्यागी वन्दनीय |
| 263) | कर्मोदय में उदासीन जीव को नवीन कर्म-बन्ध नहीं |
| 264) | यतियों की वृत्ति आश्चर्य की भूमि |
| 265) | मुक्ति में ज्ञानादि गुणों का नाश मानना मिथ्या |
| 266) | आत्मा का स्वरूप |
| 267) | अनन्त सुखमय हैं सिद्ध भगवान |
| 268) | ग्रन्थ के अभ्यास का फल |
| 269) | गुरुवर जिनसेनाचार्य का स्मरण |
| 270) | अन्तिम मङ्गलाचरण |
!! श्रीसर्वज्ञवीतरागाय नम: !!
श्रीमद्-भगवत्गुणभद्राचार्य-देव-प्रणीत
श्री
आत्मानुशासन
मूल संस्कृत गाथा
आभार :
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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: ॥सकलकलुषविध्वंसकं, श्रेयसां परिवर्धकं, धर्मसम्बन्धकं, भव्यजीवमन: प्रतिबोधकारकं, पुण्यप्रकाशकं, पापप्रणाशकमिदं शास्त्रं श्रीआत्मानुशासन नामधेयं, अस्य मूलाग्रन्थकर्तार: श्रीसर्वज्ञदेवास्तदुत्तरग्रन्थकर्तार: श्रीगणधरदेवा: प्रतिगणधरदेवास्तेषां वचनानुसारमासाद्य श्रीमद्-भगवत्गुणभद्राचार्य विरचितं, श्रोतार: सावधानतया शृणवन्तु ॥
मंगलं भगवान् वीरो मंगलं गौतमो गणी
मंगलं कुन्दकुन्दार्यो जैनधर्मोऽस्तु मंगलम् ॥
सर्वमंगलमांगल्यं सर्वकल्याणकारकं
प्रधानं सर्वधर्माणां जैनं जयतु शासनम् ॥जो न्यूनता विपरीतता अर अधिकता से रहित है ।
सन्देह से भी रहित है स्पष्टता से सहित है ॥
जो वस्तु जैसी उसे वैसी जानता जो ज्ञान है ।
जाने जिनागम वे कहें वह ज्ञान सम्यग्ज्ञान है ॥र.क.श्रा.-42॥
मुक्तिमग के मग तथा जो ललित में भी ललित हैं ।
जो भविजनों के कर्ण-अमृत और अनुपम शुद्ध हैं ॥
भविविजन के उग्र दावानल शमन को नीर हैं ।
मैं नमूँ उन जिनवचन को जो योगिजन के वंद्य हैं ॥नि.सा.-क.१५॥
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लक्ष्मीनिवासनिलयं विलीनविलयं निधाय हृदि वीरम् ।
आत्मानुशासनमहं वक्ष्ये मोक्षाय भव्यानाम् ॥१॥
Meaning : Having established in my heart Lord Vīra – the abode of 'Lakshmī' and rid of the karmic dirt – I shall expound 'Ātmānushāsana' for the potential beings so that they may attain liberation .
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दुःखाद्विभेषि नितरामभिवाञ्छसि सुखमतोऽहमप्यात्मन् ।
दुःखापहारि सुखकरमनुशास्मि तवानुमतमेव ॥२॥
Meaning : O soul! As you are extremely scared of misery and long for happiness, therefore, I will expound that cherished reality which results in your happiness after destroying misery.
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यद्यपि कदाचिदस्मिन् विपाकमधुरं तदात्वकटु किंचित् ।
त्वं तस्मान्मा भैषीर्यथातुरो भेषजादुग्रात् ॥३॥
Meaning : Although what is expounded here may occasionally appear to be a bit bitter, still it will result in favourable outcome. Just as the sick person does not get upset by the bitter pill, you also don’t get frightened.
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जना घनाश्च वाचालाः सुलभाः स्युर्वथोत्थिताः।
दुर्लभा ह्यन्तरार्द्रास्ते जगदभ्युज्जिहीर्षवः ॥४॥
Meaning : Noisy men and clouds, with no purposeful consequence, are common; only the moist men and clouds that benefit the world are rare.
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प्राप्तसमस्तशास्त्रहृदयः प्रव्यक्तलोकस्थितिः
प्रास्ताशः प्रतिभापरः प्रशमवान् प्रागेव दृष्टोत्तरः।
प्रायः प्रश्नसहः प्रभुः परमनोहारी परानिन्दया
ब्रू याद्धर्मकथां गणी गुणनिधिः प्रस्पष्टमिष्टाक्षरः॥५॥
Meaning : The one who has the wisdom about the reality of substances, has assimilated the core of the Scripture, knows the ways of the world, has no desire for worldly riches and honour, has sharp intellect, is serene, has sharp wit to know beforehand the answers to all future questions, has the ability to face with calmness almost all kinds of questions, enjoys lordship over the audience, is attractive, and is a repository of good qualities; such leader of the congregation should deliver his discourse in clear and sweet words, without speaking ill of others.
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श्रुतमविकलं शुद्धा वृत्तिः परप्रतिबोध ने
परिणतिरुरूद्योगो मार्गप्रवर्तन सद्विधौ ।
बुधनुतिरनुत्सेको लोकज्ञता मृदुताऽस्पृहा
यतिपति गुणा यस्मिन्नन्ये च सोऽस्तु गुरुः सताम् ॥६॥
Meaning : The ‘guru’ or the ‘spiritual teacher’ of the discerning disciple is the one who possesses the following and other qualities of the chief preceptor : complete knowledge of the Scripture; pure conduct or purity in the activities of the mind, the speech and the body; expertise in preaching others; keen interest in promulgation of the lofty path ; reverenced by the learned and with reverence for the unusually learned; modesty; knowledge of the worldly ways; tenderness; and free from worldly desires.
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भव्य: किं कुशलं ममेति विमृशन् दुःखाद् भृशं भीतवान्।
सौख्येषी श्रवणादिबुद्धिविभवः श्रुत्वा विवार्य स्फुटम् ।
धर्म शर्मकरं दयागुणमयं युक्त्यागमाभ्यां स्थितं
गृण्हन् धर्मकथां श्रुतावधिकृतः शास्यो निरस्ताग्रहः ॥७॥
Meaning : The one who is bhavya*, i.e., has the potential to attain liberation; deliberates over the desirable life-course; is very fearful of misery; seeks real happiness; is endowed with sharp intellect including keen listening; and adopts, after due reflection, the benevolent Doctrine that is in conformity with the reason and the Scripture – such an unprejudiced disciple is worthy of listening to the discourse.
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पापाद् दुःखं धर्मात् सुखमिति सर्वजनसुप्रसिद्धमिदम् ।
तस्माद्विहाय पावं चरतु सुखार्थी सदा धर्मम् ॥८॥
Meaning : It is well-known that demerit begets suffering and merit begets happiness. Therefore, the potential soul seeking happiness must refrain from demerit and follow incessantly the conduct that leads to merit .
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सर्वः प्रेप्सति सत्सुखाप्तिमचिरात् सा सर्वकर्मक्षयात्
सद्वृतात् स च तच्च बोधनियतं सोऽप्यागमात् स श्रुतेः।
सा चाप्तात् स च सर्वदोषरहितो रागादयस्तेऽप्यतः
तं युक्त्या सुविचार्य सर्वसुखदं सन्तः श्रयन्तु श्रिये ॥९॥
Meaning : All living beings wish for early attainment of real happiness; real happiness arises on destruction of all karmas; destruction of karmas is caused by observing right conduct; right conduct ensues from right knowledge; right knowledge is obtained from the Scripture ; the Scripture comprises the discourse on the twelve-departments ; the discourse on the twelve-departments emanates from the Omniscient Lord ; the Omniscient Lord is completely rid of imperfections ; the imperfections are nothing but faults such as attachment . Therefore, the worthy seeker of real happiness must, after due discernment, take refuge in the Omniscient Lord , the source of all that is beneficial.
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श्रद्धानं द्विविधं त्रिधा दशविधं मौढ्याद्य पोढं सदा
संवेगादिविवर्धितं भवहरं व्यज्ञानशुद्धिप्रदम् ।
निश्चिन्वन् नव सप्ततत्त्वमचलप्रासादमारोहतां
सोपानं प्रथमं विनेयविदुषामाद्येयमाराधना ॥१०॥
Meaning : Having belief in the true nature of substances is right faith . It is of two kinds depending on whether it is attained by intuition or by acquisition of knowledge . It is of three kinds depending on the disposition or thought-activity . That disposition which has subsidence as its object or cause, is subsidential . Similarly with regard to destructional and destruction-cum-subsidential . It is also of ten kinds, like revelation by Lord Jina, as will be detailed in the next four verses. Rid of the twenty-five imperfections like the three kinds of follies, and enriched further by qualities like perpetual fear of the cycle of existence – saÉvega, such right faith is the cause of the cessation of transmigration ; it purifies the knowledge by filtering out the three contaminators called wrong-sensory-knowledge , wrong-scripturalknowledge and wrong-clairvoyance . It ascertains the seven substances of reality – tattva, like the soul and the non-soul, or the nature of the nine substances which comprise merit and demerit besides the seven substances. For the intelligent disciple wishing to climb to the top of the edifice called liberation , this right faith is the first rung of the ladder. As such, right belief is the first of the four adorations
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आज्ञामार्गसमुद्भवमुपदेशात्सूत्रबीजसंक्षेपात्
विस्तारार्थाभ्यां भवमवपरमावादिगाढं च ॥११॥
Meaning : Such right faith is also of ten kinds:
1) ājñāsamudbhava, 2) mārgasamudbhava,
3) upadeśasamudbhava, 4) sūtrasamudbhava,
5) bījasamudbhava, 6) sankShepasamudbhava,
7) vistārasamudbhava, 8) arthasamudbhava,
9) avagādha, and 10) paramāvagādha.
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आज्ञा सम्यक्त्वमुक्तं यदुत विरुचितं वीतरागाज्ञयैव
त्यक्तग्रन्थप्रपञ्चं शिवममृतपथं श्रद्दधन्मोहशान्तेः ।
मार्गश्रद्धानमाहुः पुरुषवरपुराणोपदेशोप जाता
या सज्ञानागमाब्धि प्रसुतिभिरुपदेशादिरादेशि दृष्टिः ॥१२॥
Meaning : When, on subsidence of perception-delusion , right faith arises due to belief on the nature of substances as revealed by Lord Jina, without the study of the Scripture, it is called ājñāsamudbhava. When, on subsidence of perception-delusion and disinterest in worldly occupations, right faith arises due to keen interest in the propitious path to liberation,without the study of the Scripture, it is called mārgasamudbhava. When right faith arises on listening to the discourse on the sixty-three great personages as detailed in the purāõa, it is called upadeśasamudbhava by the apostles who have mastered the Scriptureocean.
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आकर्ण्याचारसूत्रम् मुनिचरणविधेः सूचनं श्रद्दधानः
सूक्तासौ सूत्रदृष्टिर्दुरधिगमगतेरर्थसार्थस्य बीजैः ।
कैश्चिज्जातोपलब्धेरसमशमवशाब्दीजदृष्टिः पदार्थान्
संक्षेपेणैव बुद्ध्वा रुचिमुपगतवान् साधु संक्षेपदृष्टिः ॥१३॥
Meaning : When right faith arises on listening to the discourse on rules of conduct for the ascetics as detailed in the caranānuyoga, it is called the glorious sūtrasamudbhava. It is difficult to attain knowledge of the nature of substances of reality or of subjects like mathematics. When, on extraordinary subsidence of perception-delusion , right faith arises in some potential soul on acquisition of knowledge of the above mentioned subjects through incantation of the first-letter of a mantra, it is called bījasamudbhava. When right faith arises in a potential soul through acquisition of only brief knowledge about the nature of substances, it is called saÉkÈepasamudbhava.
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यः श्रुत्वा द्वादशाङगी कृतरुचिरथ तं विद्धि विस्तार दृष्टिम्
संजातार्थात्कुतश्चित्प्रवचनवचनान्यन्तरेणार्थदृष्टि:।
दृष्टिः साङ्गाङ्गबाह्यप्रवचनमवगाह्योत्थिता यावगाढा
कैवल्यालोकितार्थे रुचिरिह परमावादिगाढेति रूढा ॥१४॥
Meaning : When right faith arises in a potential soul by listening to all the twelve departments of the Scripture , it is called vistārasamudbhava. When right faith arises in a potential soul due to an object, it being the instrumental cause, detailed in the ańgabāhya*, without reading the Scripture itself, it is called arthasamudbhava. When right faith arises in a potential soul due to the study of the Scripture – the twelve departments and the fourteen miscellaneous concepts called the ańgabāhya – it is called the avagāçha @ samyagdarśana . When right faith gets to the level of complete faith in substances as seen in perfect and direct knowledge – omniscience – it is called # the paramāvagāçha samyagdarśana .
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शमबोधवृत्ततपसां पाषाणस्येव गौरवं पुंसः ।
पूज्यं महामणेरिव तदेव सम्यक्त्वसंयुक्तम् ॥१५॥
Meaning : In the man without right faith , these – calmness , knowledge , conduct and austerity – do not have much value, like the heavy stone; in the man with right faith, these become adorable , like the precious gem.
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मिथ्यात्वातङ्कवतो हिताहितप्राप्त्यनाप्तिमुग्धस्य ।
बालस्येव तवेयं सुकुमारैव क्रिया क्रियते ॥१६॥
Meaning : This gentle remedy of adoration of right faith is being administered to you, suffering from the disease of wrong-belief and unable to discriminate between what is good and what is bad.
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विषयविषभाशनोत्थितमोहज्वरजनिततीव्रतृष्णस्य।
निःशक्तिकस्य भवतः प्रायः पेयाधुपक्रमः श्रेयान् ॥१७॥
Meaning : As you are suffering from delusion-fever which has resulted in severe lust due to the intake of adverse food, i.e., indulgence in sense-pleasures, and as your strength is diminishing progressively, medicine comprising liquid-food, etc., is advised.
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सुखितस्य दुःखितस्य च संसारे धर्म एव तव कार्यः ।
सुखितस्य तदभिवृद्धयै दुःखभुजस्तदुपघाताय ॥१८॥
Meaning : O soul! In this world, whether you are happy of miserable, dharma* should be your only pursuit. If you are happy, dharma will increase your happiness; if you are miserable, it will remove your misery.
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धर्मारामतरूणां फलानि सर्वेन्द्रियार्थसौख्यानि ।
संरक्ष्य तांस्ततस्तान्युञ्चिनु यैस्तैरुपायैस्त्वम् ॥१९॥
Meaning : All pleasures borne out of the sense-objects are the fruits of the trees in the garden of dharma. Therefore, O soul, guard deftly, by all means, these trees and harvest their fruits .
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धर्मः सुखस्य हेतुर्हेतुर्न विराधकः स्वकार्यस्य ।
तस्मात्सुखभङ्गभिया माभूधर्मस्य विमुखस्त्वम् ॥२०॥
Meaning : Dharma is the cause of happiness , and the cause does not oppose its own effect . Therefore, fearing deprivation of happiness, you should not be indifferent to dharma.
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धर्मादवाप्तविभवो धर्म प्रतिपाल्य भोगमनुभवतु।
बीजादवाप्तधान्यः कृषीवलस्तस्य बीजमिव॥२१॥
Meaning : The farmer obtains food grain by growing the seed and while consuming food grain he preserves a part of it for future use as the seed. The prosperity that you have obtained has originated from dharma. You also consume your riches while preserving the seed, i.e., dharma.
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संकल्प्यं कल्पवृक्षस्य चिन्त्यं चिन्तामणेरपि ।
असंकल्प्यमसंचिन्त्यं फलं धर्मादवाप्यते ॥२२॥
Meaning : The wish-fulfilling tree provides fruit according to the wish and the magical-thought-gem provides fruit according to the thought. However, the fruit that dharma provides is automatic, beyond the wish and the thought.
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परिणाममेव कारणमाहुः खलु पुण्यपापयोः प्राज्ञाः।
तस्मात् पापापचयः पुण्योपचयश्च सुविधेयः ॥२३॥
Meaning : Knowledgeable men aver that, for sure, soul-modification is the cause of merit as well as demerit . Therefore, you should destroy demerit and accumulate merit.
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कृत्वा धर्मविघातं विषयसुखान्यनुभवन्ति ये मोहात् ।
आच्छिद्य तरून् मूलात् फलानि गृण्हन्ति ते पापाः॥२४॥
Meaning : The men who, out of delusion , wipe out dharma while indulging in sense-pleasures are like those vicious men who uproot the tree for the sake of fruits.
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कर्तृत्वहेतुकर्तृत्वानुमतेः स्मरणचरणवचनेषु ।
यः सर्वथाभिगम्यः स कथं धर्मो न संग्राह्यः ॥२५॥
Meaning : The dharma can be pursued through the mind , the body and the speech , and, in each case, by doing , causing it done and approval ; why should such dharma not be amassed?
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धर्मो वसेन्मनसि यावदलं स ताव
द्धन्ता न हन्तुरपि पश्य गतेऽथ तस्मिन् ।
दृष्टा परस्परहतिर्जनकात्मजानां
रक्षा ततोऽस्य जगतः खलु धर्म एव॥२६॥
Meaning : See, so long as dharma fills the mind through and through, the man does not kill even his slayer. But when the mind is without dharma, the father and the son are seen killing each other. Therefore, this world is safe only in presence of dharma.
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न सुखानुभवात् पापं पापं तद्धेतुघातकारम्भात् ।
नाजीर्णम् मिष्टान्नान्ननु तन्मात्राद्यतिक्रमणात् ॥२७॥
Meaning : There is no demerit in mere sensual enjoyment, but there is demerit in initiation of activities resulting in injury , etc., thereby destroying dharma that promotes non-injury . See, indigestion is not caused by sweet-food but by its excessive consumption.
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अप्येतन्मृगयादिकं यदि तव प्रत्यक्षदुःखास्पदं
पापराचरितं पुरातिमयदं सौख्याय संकल्पतः ।
संकल्पं तमनुज्झितेन्द्रियसुखैरासेविते धीधनै:
धर्म्ये कर्मणि किं करोति न भवाँल्लोकद्वयश्रेयसि॥२८॥
Meaning : O worthy soul! Evil-passions , like hunting, are evidently abodes of misery; only the sinners indulge in these, and, being the cause of misery in future lives, these are excessively frightful. Even these, just by mentalresolve , may appear to be your sources of enjoyment. Men of discrimination engage, without leaving sensual enjoyment, in laudable conduct that brings propitiousness in this world and the next. Why should you not take a mental-resolve to adopt such laudable conduct?
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भीतमूर्तीर्गतत्राणा निर्दोषा देहवित्तकाः।
दन्तलग्नतृणा घ्नन्ति मृगीरन्येषु का कथा॥२९॥
Meaning : When the hunters do not hesitate to kill even the doe whose body trembles with fear, who is unprotected, innocent, has the body as her sole possession, and with blades of grass between her teeth, what to say of other animals
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पैशुन्यदैन्यदम्भस्तेयानृतपातकादिपरिहारात।
लोकद्वयहितमर्जय धर्मार्थयश:सुखायार्थम् ॥३०॥
Meaning : O worthy soul! For securing dharma , wealth, renown and happiness, here and hereafter, renounce traits such as back-biting, dejection, deceitfulness, theft, and falsehood.
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पुण्यं कुरुष्व कृतपुण्यमनीदृशोऽपि
नोपद्रवोऽभिभवति प्रभवेच्च भूत्यै ।
संतापयञ्जगदशेषमशीतरश्मिः
पद्मेषु पश्य विदधात्रि विकाशलक्ष्मीम्॥३१॥
Meaning : O worthy soul! Acquire merit . Even bizarre mishaps cannot affect those with merit. On the contrary, these mishaps become sources of their glory and wellbeing. See, the sun which torments the whole world brings about prosperity of bloom in the lotuses.
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नेता यत्र बृहस्पतिः प्रहरणं वज्रं सुराः सैनिकाः
स्वर्गौ दुर्यमनुग्रहः खलु हरेरैरावणो वारणः ।
इत्याश्चर्यबलान्वितोऽपि बलभिद्भग्नः परैः सङ्गरे
तद्वयक्तं ननु दैवमेव शरणं धिग्धिग्वृथा पौरुषम् ॥३२॥
Meaning : The extremely mighty Indra, who had BÃhaspati* as his advisor, thunderbolt as his weapon, celestial beings as his army, heaven as his fortress, Airāvata as his elephant, and Hari as his benefactor, lost battle against the demons . It is clear, therefore, that own-fate is the only protection; self-effort is futile and contemptible.
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भर्तारः कुलपर्वता इव भुवो मोहं विहाय स्वयं
रत्नानां निधयः पयोधय इव व्यावृत्तवित्तस्पहाः ।
स्पृष्टाः कैरपि नो नभो विभुतया विश्वस्य विश्रान्तये
सन्त्यद्यापि चिरन्तनान्तिकचराः सन्तः कियन्तोऽप्यमी ॥३३॥
Meaning : Worthy saints who have vanquished delusion and are disciples of ancient-preceptors exist even today. They tend the people, like the mountain-chains protect the earth. Owning gems, like right faith , but with no desire for wealth, they are like the oceans which are repositories of precious jewels.Untouched , they provide solace to all, like the expanse of space which, though untouched, provides room to all
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पिता पुत्रं पुत्रः पितरमभिसंधाय बहुधा
विमोहादीहेते सुखलवमवाप्तुं नृपपदम् ।
अहो मुग्धो लोको मृतिजननदंष्ट्रान्तरगतो
न पश्यत्यश्रान्तं तनुमपहरन्तं यमममुम् ॥३४॥
Meaning : Under the spell of delusion , both, the son and the father, try to deceive each other for obtaining the mundane pleasures of kingship. It is strange that this silly world does not see the god-of-death who is incessantly snatching away this body, placed in the jaws of birth and death.
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अन्धादयं महानन्धो विषयान्धीकृतेक्षणः ।
चक्षषान्धो न जानाति विषयान्धो न केनचित् ॥३५॥
Meaning : The one who is blinded by the sense-pleasures is more blind than the one who is called ‘blind’ in worldly parlance. The latter is unable to perceive through his eyes only but the former cannot perceive through any of his senses .
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आशागर्तः प्रतिप्राणि यस्मिन् विश्वमणूपमम् ।
कस्य किं कियदायाति वृथा वो विषयैषिता ॥३६॥
Meaning : Every living being carries in him that deep pit of desires in which the world appears to be just like an atom. This be the case, how much can each living being get? Almost nothing. It is, therefore, futile to carry desires for the sense-objects.
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आयुःश्रीवपुरादिकं यदि भवेत्पुण्यं पुरोपार्जितं
स्यात् सर्व न भवेन्न तच्च नितरामायासितेऽप्यात्मनि ।
इत्यार्याः सुविचार्य कार्यकुशलाः कार्येऽत्र मन्दोद्यमा
द्रागागामिभवार्थमेव सततं प्रीत्या यतन्ते तराम् ॥३७॥
Meaning : Long-life, wealth and body, etc., are obtained from the previously earned merit . The soul devoid of such merit cannot have these attributes even after excessive toil. Therefore, excellent men with discrimination, as a result of their deliberation, are only mildly enthused toward worldly occupations. But they work hard, incessantly and cheerfully, for the sake of their future lives.
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कः स्वादो विषयेष्वसौ कटुविषप्रख्येष्वलं दुःखिना
यानम्वेष्टुमिव त्वयाऽशुचिकृतं येनाभिमानामृतम् ।
आज्ञातं करणैर्मनः प्रणिधिभिः पित्तज्वराविष्टवत्
कष्टं रागरसैः सुधीत्स्वमपि सन् व्यत्यासितास्वादनः ॥३८॥
Meaning : What taste is there in the bitter poison of sense-pleasures in whose search you have distressed yourself and defiled the nectar of your self-esteem? Alas! It is clear that, though knowledgeable but as if suffering from the bilious-fever, your senses, the messengers of the mind chasing sense-pleasures, have perverted your taste.
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अनिवृत्तेर्जगत्सर्वं मुखादवशिनष्टि यत् ।
तत्तस्याशक्तितो भोक्तुं वितनोर्भानुसोमवत् ॥३९॥
Meaning : In spite of your limitless craving, the sense-objects have escaped your mouth and remained in this world; this is due to the lack of your strength. It is akin to the parts of the sun and the moon that remain uncovered from the mouth of Rāhu*!
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साम्राज्यं कथमप्यवाप्य सुचिरात्संसारसारं पुनः
तत्यक्त्वैव यदि क्षितीश्वरवराः प्राप्ताः श्रियं शाश्वतीम् ।
त्वं प्रागेव परिग्रहान् परिहर त्याज्यान गृहीत्वापि ते
मा भूभौतिकमोदकव्यतिकरं संपाद्य हास्यास्पदम् ॥४०॥
Meaning : Even the ‘king-of-kings’ who attains, after a long time and great effort, lordship over the entire world has to renounce all his grandeur to attain the eternal bliss of liberation. Why not you renounce beforehand the worldly sense-objects? You would thus save yourself from ridicule, as the wanderer saint who had picked up, with the intention of washing it and not to eat, the piece of sweet-food which had fallen in filth.
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सर्व धर्ममयं क्वचित्क्वचिदपि प्रायेण पापात्मकं
क्वाप्येतद् द्वयवत्करोति चरितं प्रज्ञाधनानामपि ।
तस्मादेष तदन्धरज्जुवलनं स्नानं गजस्याथवा
मत्तोन्मत्तविचेष्टितं न हि हितो गेहाश्रमः सर्वथा ॥४१॥
Meaning : The stage of the householder for even those rich in wisdom, in general, results in these kinds of conduct: full of merit , full of demerit , and part merit and part demerit . It is like the making of a rope by the blind , or the bathing of an elephant , or the actions of the inebriated man . This stage of the householder is not wholly beneficial.
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कृष्ट्वोप्त्वा नृपतीन्निषेव्य बहुशो भ्रान्त्वा वनेऽम्भोनिधौ
किं क्लिश्नासि सुखार्थमत्र सुचिरं हा कष्टमज्ञानतः।
तैलं त्वं सिकतास्वयं मृगयसे वाञ्छेद्विषाज्जीवितुं
नन्वाशाग्रहनिग्रहात्तव सुखं न ज्ञातमेतत्त्वया ॥४२॥
Meaning : Why, in search of happiness, since long, are you tormenting yourself by ploughing the field, sowing the seeds, serving the kings, and wandering about in forests and on seas? It is a pity that the torment you experience springs from ignorance; it is like searching for oil in the sand, or wishing to live on poison. O worthy soul! Are you not aware that the happiness that you seek surely lies in vanquishing the demon of desires?
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आशाहुताशनग्रस्तवस्तूच्चैर्वंशजां जनाः ।
हा किलैत्य सुखच्छायां दुःखधर्मापनोदिनः ॥४३॥
Meaning : It is a pity that ignorant men, burning with the fuel of desires, wish to get relief from the heat of anguish by seeking comfort in the shadow of high-rise bamboo-trees*!
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खातेऽभ्यासजलाशयाऽजनि शिला प्रारब्धनिर्वाहिणा
भयोऽभेदि रसातलावधि ततः कृच्छात्सुतुच्छं किल ।
क्षारं वायुदगात्तदप्युपहतं पूतिकृमिश्रेणिभिः
शुष्कं तच्च पिपासतोऽस्य सहसा कष्ट विधेश्चेष्टितम् ॥४४॥
Meaning : In search of water in his vicinity, the thirsty man began by digging the earth. He struck a rock. Continuing his quest, he dug till he reached the under-world . With great difficulty, he got only a little brackish water that was stinking and full of worms. That too dried up quickly as he thought of drinking it. The ways of karmas are truly amazing!
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शुद्धैर्धनैविवर्धन्ते सतामपि न संपदः।
न हि स्वच्छाम्बुभिः पूर्णाः कदाचिदपि सिन्धवः॥४५॥
Meaning : The wealth of even good men is not particularly increased by pious money; spates in rivers are never caused by pure water.
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स धर्मो यत्र नाधर्मस्तत्सुखं यत्र नासुखम् ।
तज्ज्ञानं यत्र नाज्ञानं सा गतिर्यत्र नागतिः॥४६॥
Meaning : Dharma is that where there is no adharma ; happiness is that where there is no misery; knowledge is that where there is no ignorance; and ‘gati’ or state-of-existence is that where there is no coming back to the world.
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वार्तादिभिर्विषयलोल विचारशून्यम्
क्लिश्नासि यन्मुहुरिहार्यपरिग्रहार्थम् ।
तच्चेष्टितं यदि सकृत्परलोकबुद्धया
न प्राप्यते ननु पुनर्जननादि दुःखम् ॥४७॥
Meaning : O pleasure-seeker! Entangled in sense-pleasures and without discrimination, you have troubled yourself, over and over again, to obtain wealth, in occupations such as farming, animal-husbandry, and commerce. If you had troubled yourself, just once, with the intention of improving your next life, you would have certainly got rid of misery borne out of repeated births and deaths.
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संकल्प्येदमनिष्टमिष्टमिदमित्यज्ञातयाथात्म्यको
बाह्ये वस्तुनि किं वृथैव गमयस्यासज्य कालं मुहुः ।
अन्तःशान्तिमुपैहि यावददयप्राप्तान्तकप्रस्फुर
ज्ज्वालाभीषणजाठरानलमुखे भस्मीभवेन्नो भवान् ॥४८॥
Meaning : O worthy soul! Ignorant of the true nature of substances you have classified these as either desirable or undesirable. Why do you waste your time, over and over, by getting attached to external objects ? Before you get reduced to ashes on getting burnt by the glittering flames of cruel and copious fire of death, attain internal happiness that is marked by freedom from attachment and aversion .
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आयातोऽस्यतिदूरमङग परवानाशासरित्प्रेरितः
कि नावैषि ननु त्वमेव नितरामेनां तरीतुं क्षमः।
स्वातन्त्र्यं व्रज यासि तीरमचिरान्नो चेद् दुरन्तान्तक ग्राहव्यात्तगभीरवक्त्रविषमे मध्ये भवाब्धेर्भवेः ॥४९॥
Meaning : O soul! Floating in the river of desires, in a state of dependence, you have gone very far astray. Are you not aware that, in reality, you are quite capable of crossing this river of desires? Hence, experience independence so that you soon reach the shore of this river. If you do not exert soon, floating in the current of this river of desires, you are bound to enter the ocean of worldly existence that is more terrible than the deep and wide-open mouth of the crocodile of death.
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आस्वाद्याद्य यदुज्झितं विषयिभिर्व्यावृत्तकौतूहलै स्तद्भूयोऽप्यविकुत्सयन्नभिलषस्यप्राप्तपूर्वं यथा
जन्तो किं तव शान्तिरस्ति न भवान् यावद् दुराशामिमा
मंहःसंहतिवीरवैरिपृतनाश्रीवैजयन्ती हरेत् ॥५०॥
Meaning : You long for, without a sense of revulsion and as if you had never enjoyed these earlier, the sense-pleasures that the sensual men have chucked up as they got rid of delusion. O soul! Can you ever get real happiness until you conquer the craving for evil sensepleasures that confront you in form of brave enemy-army comprising host of sins and whose flag flies high?
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भङ्क्त्वा भाविभवांश्च भोगिविषमान् भोगान् बुभुक्षुर्भृशं
मृत्वापि स्वयमस्तभीतिकरुणः सर्वान्जिघांसुर्मुधा।
यद्यत्साधुविगर्हितं हतमतिस्तस्यैव धिक् कामुकः कामक्रोधमहाग्रहाहितमनाः किं किं न कुर्याज्जनः ॥५१॥
Meaning : The man devoid of fear and compassion, pointlessly
wishes to kill all, and desires endlessly in this life
enjoyment of pleasures which are frightful, like the
serpent. Also, the overtly sensuous man cannot get the
divine pleasures in his next-life . Fie on
the wretch who desires for that which is censured by the
saints! It is right; which despicable activity is not possible
by the man whose mind is besieged by the great demons
of lust and anger? He engages mindlessly in all sorts of
deplorable activities.
🏠
श्वो यस्यानि यः स एव दिवसो ह्यस्तस्य संपद्यते
स्थैर्यं नाम न कस्यचिज्जगदिदं कालानिलोन्मूलितम् ।
भ्रातर्भान्तिमपास्य पश्यसि तरां प्रत्यक्षमक्ष्णोर्न किं
येनात्रैव मुहुर्मुहुर्बहुतरं बद्धस्पृहो भ्राम्यसि ॥५२॥
Meaning : The day which is seen by a man as ‘tomorrow’, becomes
‘yesterday’ for him. Nothing is permanent here; this
world is being blown incessantly by the wind of ‘time’
. O brother! Why don’t you give up illusion, and see
what is visible directly to your eyes? Like a slave of
desires, you repeatedly long for external, transient
objects and have consequently been wandering in this
world from a very long time.
🏠
संसारे नरकादिषु स्मृतिपथेप्युद्वेगकारिण्यलं
दुःखानि प्रतिसेवितानि भवता तान्येवमेवासताम्।
तत्तावत्स्मर सस्मरस्मितशितापाङपैरनङगायुधै
र्वामानां हिमदग्धमुग्धतरुवद्यत्प्राप्तवान्निर्धन॥५३॥
Meaning : Just the recollection of the worldly existence causes
extreme anguish; no point in discussing the sufferings
you have experienced in worldly states of
existence, like the infernal being. O worthy soul! But
then you bear in mind the suffering, like ‘burning’ of a
young sapling bitten by frost, when here, as a pauper, you
were attacked by the arrows of Cupid in form of
voluptuous smiles and piercing glances of women.
🏠
उत्पन्नोऽस्यसि दोषधातुमलवद्देहोऽसि कोपादिवान्
साधिव्याधिरसि प्रहीणचरितोऽस्यस्यात्मनो वञ्चकः।
मृत्युव्यात्तमुखान्तरोऽसि जरसा ग्रास्योऽसि जन्मिन् वृथा
किं मत्तोऽस्यसि किं हितारिरहिते किं वासि बद्धस्पृहः ॥५४॥
Meaning :
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उग्रग्रीष्मकठोरधर्मकिरणस्फूर्जद्गभस्तिप्रभैः
संतप्तः सकलेन्द्रियैरयमहो संवृद्धतृष्णो जनः।
अप्राप्याभिमतं विवेकविमुखः पापप्रयासाकुल-
स्तोयोपान्तदुरन्तकर्दमगतक्षीणोक्षयत् क्लिश्यते॥५५॥
Meaning : Anguished, as if by the scorching and blinding rays of the
unrelenting summer sun, by the senses, and athirst for
sense-pleasures, the man loses his sense of
discrimination. As he gets anguished seeking the desired
pleasures, he engages himself in sinful activities. His
anguish on not getting hold of the desired pleasures is
akin to the anguish of the powerless ox who, thirsty for
water, gets entrapped in the deep mire at the edge of a
piece of water.
🏠
लब्धेन्धनो ज्वलत्यग्निः प्रशाम्यति निरिन्धनः ।
ज्वलत्युभयथाप्युच्चैरहो मोहाग्निरुत्कटः॥५६॥
Meaning : The fire burns when fed with the fuel and gets
extinguished for want of the fuel. But it is a wonder that
the grave fire of delusion blazes strongly in both situations – when it is fed with the objects of the senses
and also when it is not fed with the objects of the senses.
🏠
किं मर्माभ्यभिनन्न भीकरतरो दुःकर्मगर्मुद्गजः
किं दुःखज्वलनावलीविलसितैर्नालेढि देहश्चिरम् ।
किं गर्जद्यमतूरभैरवरवान्नाकर्णयन्निर्णयं
येनायं न जहाति मोहविहितां निद्रामभद्रां जनः ॥५७॥
Meaning : O worthy soul! Has not the terrible assembly of evilkarmas, like a colony of the bees, stung and wounded the
vitals of the man? Has his body not been set ablaze, for a
long time, by the flames of the fire of suffering? Has he
not heard the dreadful sound of the thundering bugles of
death? Then why does he not give up the delusiongenerated slumber that is sure to give rise to grief?
🏠
तादात्म्यं तनुभिः सदानुभवनं पाकस्य दुःकर्मणो
व्यापारः समयं प्रति प्रकृतिभिर्गाढं स्वयं बन्धनम् ।
निद्रा विश्रमणं मृतेः प्रतिभयं शश्वग्मृतिश्च ध्रुवं
जन्मिन् जन्मनि ते तथापि रमसे तत्रैव चित्रं महत् ॥५८॥
Meaning : O living being! In this world, characterized by births and
deaths, you are identified by the body that you adopt,
meaning thereby that you are always subservient to the
body that you adopt, one after the other. Under the dark
spell of sinful karmas, you experience misery at all times.
Your occupation is bondage of karmas, like the
knowledge-obscuring , every instant and
of your own accord; your only rest is when you go to
sleep; you are always afraid of death but, surely, it is
inevitable. The wonder is that you still get engrossed in
this appalling world.
🏠
अस्थिस्थूलतुलाकलापघटितं नद्धं शिरास्नायुभि
श्चर्माच्छादितमस्रसान्द्रपिशितैर्लिप्तं सुगुप्तं खलैः कर्मारातिभिरायुरुद्घनिगलालग्नं शरीरालयं
कारागारमवैहि ते हतमते प्रीतिं वृथा मा कृथाः ॥५९॥
Meaning : O imprudent being! Know that your body is like a prisonhouse built of bones acting as thick logs of wood, fastened
by muscles and veins, covered up by skin, plastered with
the mixture of blood and wet-flesh, guarded by the enemy
in form of evil-karmas, and confined by the heavy
shackles of age . Do not have foolish fondness for
this prison-house.
🏠
शरणमशरणं वो बन्धवो बन्धमूलं
चिरपरिचितदारा द्वारमापद्गृहाणाम् ।
विपरिमृशत पुत्राः शत्रवः सर्वमेतत्
त्यजत भजत धर्मं निर्मलं शर्मकामाः ॥६०॥
Meaning : O worthy souls! All those you consider as your refuge are
not so. Your kinsmen, which engender attachment and
aversion, are the cause of bondage of karmas. Your wife,
whom you have known for long, is the door to the abodes
of adversity. Know your sons too to be your enemies.
Reflecting in this manner, forsake them all and, as you
desire happiness, engage in adoration of the pristine
dharma.
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तत्कृत्यं किमिहेन्धनैरिव धनैराशग्निसंधुक्षणैः
संबन्धेन किमङ्ग शश्वदशुभैः संबन्धिभिर्बन्धुभिः।
किं मोहाहिमहाबिलेन सदृशा देहेन गेहेन वा
देहिन् याहि सुखाय ते समममुं मा गाः प्रमादं मुधा ॥६१॥
Meaning : O embodied being! Why worry about wealth that acts as
fuel for the fire of your cravings? Why worry about family
and other relations who constantly push you into
wickedness. What is the use of the body or the home
which are like the deep holes of the serpent of delusion
? For happiness, therefore, calm down your
cravings; no use being lax.
🏠
आदावेव महावलैरविचलं पट्टेन बद्धा स्वयं
रक्षाध्यक्षभुजासिपञ्जरवृता सामन्तसंरक्षिता।
लक्ष्मीर्दीपशिखोपमा क्षितिमतां हा पश्यतां नश्यति
प्रायः पातितचामरानिलहतेवान्यत्र काशा नृणाम् ॥६२॥
Meaning : The grandeur of the royal kingdom is first secured by tying it inextricably to mighty vassals wearing head-gears to display their allegiance. The guards, with swords in their hands, are in place to protect it. Then there is the army. Still, it perishes in a jiff, as the flame of the earthen-lamp by the wind of the fly-whisk. What hope is there for the steadiness of the fortune of the ordinary man?
🏠
दीप्तोभयाग्रवातारिदारूदरगकीटवत् ।
जन्ममृत्युसमाश्लिष्टे शरीरे बत सीदसि॥६३॥
Meaning : O worthy soul! It is unfortunate that you, wrapped in the
body of life and death, are being tormented like the insect
trapped in the hollow log of castor-wood burning at both
ends.
🏠
नेत्रादीश्वरचोदितः सकलुषो रूपादिविश्वाय किं
प्रेष्यः सीदसि कुत्सितव्यतिकरैरंहांस्यलं बृहयन् ।
नीत्वा तानि भुजिष्यतामकलुषो विश्वं विसृज्यात्मवा
नात्मानं धिनु सत्सुखी धुतरजाः सद्वृत्तिभिर्निर्वृतः ॥६४॥
Meaning : O worthy being! As the meek slave of your senses, like the eye, or the mind that rules over your senses, why do you chase anxiously the sense-pleasures, like the beautyobjects, and get involved in lowly conduct which only adds to your sins? Take control of your senses and, getting rid of anxiousness, ignore totally those sensepleasures. Make your soul happy by mastering the senses. Adopt such right conduct and you will wash off your sins. On being liberated, you will enjoy excellent bliss.
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अर्थिनो धनमप्राप्य धनिनोऽप्यवितृप्तितः।
कष्टं सर्वेऽपि सीदन्ति परमेकः सुखी सुखी॥६५॥
परायत्तात् सुखाद् दुःखं स्वायत्तं केवलं वरम् ।
अन्यथा सुखिनामानः कथमासंस्तपस्विनः ॥६६॥
Meaning : The poor are unhappy due to lack of wealth and the rich are unhappy due to discontentment. Alas! Everybody is unhappy. Only the contented ascetic is happy.
The happiness of the rich is dependent . The self-imposed or self-dependent unhappiness is better than the happiness which is dependent. Had this not been true, who would call the ascetics who observe austerities ‘happy’?
🏠
यदेतत्स्वच्छन्दं विहरणमकार्पण्यमशनं
सहायै: संवासः श्रुतमुपशमैकश्रमफलम् ।
मनो मन्दस्पन्दं बहिरपि चिरायाति विमृशन्
न जाने कस्येयं परिणतिरुदारस्य तपसः ॥६७॥
Meaning : The itinerary of the ascetics is at their free will; their partaking of food is without pleading; they live in the company of virtuous people; due to the effort of studying the Scripture, their faults like attachment subside; and their tranquil mind, engrossed in the contemplation of the Self, reflects hardly on externalities. Even after deep deliberation for a long time, I just do not know what great austerities have endowed them with such attributes!
🏠
विरतिरतुला शास्त्रे चिन्ता तथा करुणा परा
मतिरपि सदैकान्तध्वान्तप्रपञ्चविभेदिनी।
अनशनतपश्चर्या चान्ते यथोक्तविधानतो
भवति महतां नाल्पस्येदं फलं तपसो विधेः ॥६८॥
Meaning : Further, the following exertions of the supreme souls are the outcome of great, not minor, austerities: extraordinary detachment from the sense-pleasures; unceasing study of the Scripture; supreme compassion; sharp intellect that has the power to dispel the darkness of delusion caused by absolutism; and, finally, giving up the body by relinquishing food as per the prescribed method, at the end of life.
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उपायक्रोटिदूरक्षे स्वतस्तत इतोऽन्यतः ।
सर्वतः पतनप्राये काये कोऽयं तवाग्रहः ॥६९॥
Meaning : Why your insistence on protecting the body that cannot be defended even after employing tens of millions of measures, by self or by others, and whose annihilation is certain? In other words, by no means can the body be protected from destruction; your insistence on protecting it is futile.
🏠
अवश्यं नश्वरैरेभिरायुःकायादिभिर्यदि ।
शाश्वतं पदमायाति मुधायातमवैहि ते ॥७०॥
Meaning : If through these essentially perishable age and body , you are able to attain the eternal state then know that you have attained it effortlessly.
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गन्तुमुच्छ्वासनिःश्वासैरभ्यस्यतज संततम् ।
लोकः पृथग तो वाञ्छत्यात्मानमजरामरम् ॥७१॥
Meaning : The living being , through inhalation and exhalation, exhausts his age . But the ignorant, due to these very inhalation and exhalation, considers his soul to be free from decay and death.
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मलत्यायुः प्रायः प्रकटितघटीयन्त्रसलिलं
खलः कायोऽप्यायुर्गतिमनुपतत्येव सततम् ।
किमस्यान्यैरन्यैर्द्वमयमिदं जीवितमिह
स्थितो भ्रान्त्या नावि स्वमिव मनुते स्थास्नुमपधीः ॥७२॥
Meaning : The age is getting consumed incessantly like the emptying of the buckets in a water-wheel and this wicked body too is treading the same steps . Then, what can the living being gain through the wife, the sons and the friends who are clearly distinct from the Self? Here, in this world, the living being is alive till he has these two . Still,the ignorant sees his life as enduring, as the person sailing in the boat sees himself as non-moving.
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उच्छ्वासः खेदजन्यत्वाद् दुःखमेषोऽत्र जीवितम् ।
तद्विरामो भवेन्मृत्युर्नृणां भणं कुतः सुखम् ॥७३॥
Meaning : Inhalation arises on account of unease and, therefore, it is misery. Here, life is till inhalation exists and its cessation is death. In such a situation, where is the happiness for the living beings?
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जन्मतालद्रुमाज्जन्तुफलानि प्रच्युतान्यधः।
अप्राप्य मृत्युभूभागमन्तरे स्युः कियच्चिरम् ॥७४॥
Meaning : The living beings are the fruits falling down from the palm-tree, the seat of birth. How long can these remain in the intervening space before touching the earth, the ground of death?
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क्षितिजलधिभिः संख्यातीतैर्बहिः पवनस्त्रिभिः
परिवृतमतः खेनाधस्तात्खलासुरनारकान् ।
उपरि दिविजान मध्ये कृत्वा नरान् विधिमन्त्रिणा
पतिरपि नृणां त्राता नैको ह्यलंघ्यतमोऽन्तकः ॥७५॥
Meaning : The creator-minister has put the human-region in the middle, the evil-minded ‘asura’ and the infernal beings below it, and the celestial beings above it. Transversely, he placed the human-region in the centre of innumerable continents and oceans. Further, he secured the entire universe-space with three sheaths, called ghanodadhivātavalaya, ghanavātavalaya, and tanuvātavalaya. All these are surrounded by the infinite non-universe-space . In spite of such security, neither the creator-minister nor the king-of-kings are able to secure the human beings. In this world, death is inviolable.
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अविज्ञातस्थानो व्यपगततनुः पापमलिनः
खलो राहुर्भास्वद्दशशतकराक्रान्तभुवनम् ।
स्फुरन्तं भास्वन्तं किल गिलति हा कष्टमपरः
परिप्राप्ते काले विलसति विधौ को हि बलवान् ॥७६॥
Meaning : It is a great pity that the wicked Rāhu, of unknown abode, trunkless* and black with sin, verily swallows the glowing and powerful sun that embraces the earth with its thousand dazzling arms . Indeed, no one is more powerful than karmas when these get to fruition. With completion of the age-karma , no one can escape death.
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उत्पाद्य मोहमदविव्हलमेव विश्वं
वेधाः स्वयं गतघृणष्ठकवद्ययेष्टम् ।
संसारभीकरमहागहनान्तराले
हन्ता निवारयितुमत्र हि कः समर्थः ॥७७॥
Meaning : Brahmā , like a bandit, first makes the worldly beings unconscious by the wine of delusion and then kills them, as he pleases, in midst of this frightful and dense forest of worldly existence. Can anyone else come to the rescue of worldly beings?
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कदा कथं कुतः कस्मिन्नित्यतर्क्यः खलोऽन्तकः ।
प्राप्नोत्येव किमित्याध्वं यतध्वं श्रेयसे बुधाः ॥७८॥
Meaning : Wicked death is certain to strike; it cannot be guessed as to when, how, whence, and where. O wise men! Why are you sitting unconcerned? Do something for your own safety. The idea here is that the discriminating men must remain vigilant and concerned about own welfare.
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असामवायिकं मृत्योरेकमालोक्य कंचन ।
देशं कालं विधिम् हेतुं निश्चिन्ताः सन्तु जन्तवः ॥७९॥
Meaning : O living being! Remain fearless where there is no connection with death, in terms of place, time, method and cause.
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अपिहितमहाघोरद्वारं न किं नरकापदा
मुपकृतवतो भूयः किं तेन चेदमपाकरोत् ।
कुशलविलयज्वालाजाले कलत्रकलेवरे
कथमिव भवानत्र प्रीतः पृथग्जनदुर्लभे ॥८०॥
Meaning : O worthy soul! Why do you get attracted to the femalebody that only the ignorant consider difficult to get? The female-body is like the cluster of flames that burns down all your merit , and a dreadful door that leads to miseries of the infernal regions. And, has not the same female-body you have bestowed favours on repeatedly wronged you by its adverse conduct?
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व्यापत्पर्वमयं विरामविरसं मूलेऽप्यभोग्योचितं
विष्वक् क्षुत्क्षतपातकुष्ठकुथिता द्युग्रामयश्छिद्रितम् ।
मानुष्यं घुणभक्षितेक्षुसदृशं नामैकरम्यं पुनः
निःसारं परलोकबीजमचिरात्कृत्वेह सारीकुरु ॥८१॥
Meaning : Like the sugarcane infested with wood-worms, the human mode is purposeless; charming in name only. Similar to the sugarcane, the human mode is marked by internodes of misfortune; the end part is without much juice ; the root is unfit for consumption ; and it has pores all around due to frightful diseases like hunger, wounds, leprosy, and malodour. O worthy soul! Without delay, make your human mode purposeful by turning it into a seed for the next birth.
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प्रसुप्तो मरणाशंकां प्रबुद्धो जीवितोत्सवम् ।
प्रत्यहं जनयन्नेष तिष्ठेत् काये कियच्चिरम् ॥८२॥
Meaning : While in sleep, the man provides illusion of death and while awake, he celebrates life. This is his story, day in and day out. How long can he survive in this body?
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सत्यं वदात्र यदि जन्मनि बन्धुकृत्य
माप्तं त्वया किमपि बन्धुजनाद्धितार्थम् ।
एतावदेव परमस्ति मृतस्य पश्चात्
संभूय कायमहितं तव भस्मयन्ति ॥८३॥
Meaning : O soul! Come out with the truth if any real, brotherly favour has been done to you by your brothers andrelations in this world. The only favour that they do to you is to assemble after your death and cremate your adversarial body.
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जन्मसंतानसंपादिविवाहादिविधायिनः ।
स्वाः परेऽस्य सकृत्प्राणहारिणो न परे परे ॥८४॥
Meaning : The relatives who perform activities, like arranging marriages, which extend worldly cycle of births and deaths are enemies of this soul. Others, who take away life only once, are not the real enemies.
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धनरन्धनसंभारं प्रक्षिप्याशाहुताशने ।
ज्वलन्तं मन्यते भ्रान्तः शान्तं संघक्षणक्षणे ॥८५॥
Meaning : The deluded man gets a sense of satisfaction while he rages the fire of his cravings by feeding it with the faggot of wealth.
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पलितच्छलेन देहान्निर्गच्छति शद्धिरेव तव बद्धे: ।
कथमिव परलोकार्थ जरी वराकस्तदा स्मरति ॥८६॥
Meaning : O soul! As your hair is graying, it seems, the purity of your intellect is leaving your body. In this state of affairs,how can a pitiable old man remember his duties for the welfare of his next life?
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इष्टार्थोद्यदनाशितं भवसुखक्षाराम्भसि प्रस्फुरन् नानामानसदुःखवाडवशिखासंदीपिताभ्यन्तरे ।
मृत्यूत्पत्तिजरातरङ्गचपले संसारघोरार्णवे
मोहग्राहविदारितास्यविवराद्दूरे चरा दुर्लभाः ॥८७॥
Meaning : The dreadful ocean of worldly existence is full of brackish water, incapable of quenching thirst, in form of pleasures that charming objects provide. As the ocean burns from inside due to the flames of the oceanic-fire, the worldly existence burns due to the fire of various kinds of mental agony. It is unsteady due to the waves of death, birth and old-age. It is full of cruel water-animals, like the crocodile of delusion, with gaping mouths; it is rare to find men who can keep themselves away from these gaping
mouths.
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अव्युच्छिन्नैः सुखपरिकरैर्लालिता लोलरम्ये:
श्यामाङ्गीनां नयनकमलैरर्चिता यौवनान्तम् ।
धन्योऽसि त्वं यदि तनुरियं लब्धबोधेर्मृगीभि
र्दग्धारण्ये स्थलकमलिनीशङ्कयालोक्यते ते ॥८८॥
Meaning : This body has been nourished unremittingly by the objects-of-enjoyment and, in the middle of youth, adored by the amorously playful and charming eye-lotuses of beautiful women. If, on acquisition of the discriminatingknowledge , the doe mistakes your body for a land-lotus in a burnt down forest, you are truly praiseworthy
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बाल्ये वेत्सि न किंचिदप्यपरिपूर्णाङगो हितं वाहितं
कामान्धः खलु कामिनीद्रुमघने भ्राम्यन् वने यौवने ।
मध्ये वुद्धतृषार्जितुं वसु पशुः क्लिश्नासि कृष्यादिभि
र्वार्द्धिक्येऽर्धमृतः क्व जन्म फलि ते धर्मो भवेन्निर्मलः ॥८९॥
Meaning : In the childhood, when the body is not fully developed, the man is ignorant of what is favourable and what is unfavourable. In the young-age, blinded by sex-desire, he roams around in the forest populated densely with trees that are young women; here also he is ignorant of what is favourable and what is unfavourable. In the middle-age, to pacify increased cravings, he troubles himself earning money through occupations like farming and commerce; here too he is ignorant of what is favourable and what is unfavourable. In the old-age, his body becomes flaccid, like the half-dead; here again he is ignorant of what is favourable and what is unfavourable. In such a situation, O worthy soul, when will you adopt right conduct that will make success of your life?
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बाल्येऽस्मिन् यदनेन ते विरचितं स्मर्तुं च तन्नोचितं
मध्ये चापि धनार्जनव्यतिकरैस्तन्नास्ति यत्नापितः ।
वार्द्धिक्येऽप्यभिभूय दन्तदलनाद्याचेष्टितं निष्ठुरं
पश्याद्यापि विधेर्वशेन चलितुं वाउछत्यहो दुर्मते ॥९०॥
Meaning : O unwise soul! The harm that karmas did to you in the childhood is not fit even to be remembered. There is no misery that karmas did not make you suffer in the middle-age when, in pursuit of wealth, you undertook difficult tasks. In the old-age, karmas have punished you, disparagingly and mercilessly, with acts like uprooting your teeth. See, in spite of such unfavourable acts, you still wish to live under control of karmas.
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अश्रोत्रीव तिरस्कृतापरतिरस्कारश्रुतीनां श्रुतिः
चक्षुर्वीक्षितुमक्षमं तव दशां दूष्यामिवान्ध्यं गतम् । भीत्येवाभिमुखान्तकादतितरां कायोऽप्ययं कम्पते
निष्कम्पस्त्वमहो प्रदीप्तमवनेऽप्यासे जराजर्जरे ॥९१॥
Meaning : O old-man! Your ears have turned deaf as if not wishing to hear the offending words of others. Your eyes have turned blind as if not able to see your disgusting condition. Your body, too, is trembling intensely as if out of fear of the approaching death. It is a great surprise that in this old body that is like the house on fire, you continue to live unruffled.
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अतिपरिचितेष्ववज्ञा नवे भवेत् प्रीतिरिति हि जनवादः।
तं किमिति मृषा कुरुषे दोषासक्तो गुणेष्वरतः ॥९२॥
Meaning : It is a well-known adage that familiarity breeds contempt and novelty attracts. Why do you belie this by your attraction for the evils and aversion for the virtues?
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हंसैर्न भुक्तमतिकर्कशमम्भसापि
नो संगतं दिनविकासि सरोजमित्थम् ।
नालोकितं मधुकरेण मृतं वृथैव
प्रायः कुतो व्यसनिनां स्वहिते विवेकः ॥९३॥
Meaning : The goose does not consume the lotus. Being too unrelenting, the lotus does not befriend the water and it blooms only during the day and closes during the night. The bee does not see all this and, enamoured by its scent, gets entrapped and dies. It is right; the sensualist has no concern for own good!
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प्रजैव दुर्लभा सुष्ठु दुर्लभा सान्यजन्मने ।
तां प्राप्य ये प्रमाद्यन्ते ते शोच्याः खलु धीमताम् ॥९४॥
Meaning : It is uncommon to have wisdom that is able to discriminate between what is beneficial and what is not. To have such discrimination pertaining to the next life is still more uncommon. The learned men pity those who, even after owning such wisdom, remain negligent .
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लोकाधिपाः क्षितिभुजो भुवि येन जाताः
तस्मिन् विधौ सति हि सर्वजनप्रसिद्ध ।
शोच्यं तदेव यदमी स्पृहणीयवीर्या
स्तेषां बुधाश्च बत किंकस्तां प्रयान्ति ॥९५॥
Meaning : Although everyone knows the means by which men become the rulers of the earth and the kings, it is a pity that even exceptionally mighty and learned men accept servitude to those rulers and kings.
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यस्मिन्नस्ति स भूभृतो धृतमहावंशाः प्रदेशः परः।
प्रज्ञापारमिता धृतोन्नतिधनाः मूर्ध्ना ध्रियन्ते श्रियै ।
भूयांस्तस्य भुजङगदुर्गमतमो मार्गो निराशस्ततो
व्यक्तं वक्तुमयुक्तमार्यमहतां सर्वार्यसाक्षात्कृतः ॥९६॥
Meaning : The verse has two meanings.
The first is the literal meaning:
a) The mountains are covered with tall bamboo trees;their expanse can only be imagined; their wealth is the height; the space that these mountains adorn with their beauty is the excellent space. Serpents on its long route make it extremely difficult to tread the path. Its directions cannot be well-specified. It is, therefore, inappropriate for the great men to describe it. But that has been seen directly by the second minister, named Sarvārya.
The second is the inferred meaning:
b) The word ‘pradeśa’ in the verse implies ‘dharma’. By following dharma, men are born in monarchical families like IkÈvāku; they attain great wisdom, and acquire immense virtues and prosperity. Other men, desirous of wealth, bow their heads in front of such rulers of men. Dharma is the most excellent possession. The path of dharma consists in following conduct of many kinds, including giving of gifts and self-restraint. It is free from desires and, as such, those with voluptuous inclinations cannot access it. It cannot be expounded clearly by even eminent personages. This dharma was seen directly bySarvārya – the one who is worshipped by all – or, the Omniscient Lord.
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शरीरेऽस्मिन् सर्वाशुचिनि बहुदुःखेऽपि निवसन्
व्यरंसीन्नो नैव प्रथयति जनः प्रीतिमधिकाम् ।
इदं दृष्ट्वाप्यस्माद्विरमयितुमेनं च यतते
यतिर्याताख्यानै: परहितरर्ति पश्य महतः ॥९७॥
Meaning : The body is impure all over, and the cause of many miseries. Still, the man living in such a body does not become averse to it. On the other hand, he becomes greatly attached to it. The saints, who wish only his wellbeing, try to engender in him through excellent discourses a sense of detachment for the impure body. The fondness of such high-minded persons for the wellbeing of others is laudable.
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इत्थं तथेति बहुना किमुदीरितेन
भूयस्त्वयैव ननु जन्मनि भुक्तमुक्तम् ।
एतावदेव कथितं तव संकलय्य
सर्वापदां पदमिदं जननं जनानाम् ॥९८॥
Meaning : O worthy soul! No point narrating in detail the nature of the body. In this world, you have yourself enjoyed and discarded the body many times over. Briefly and in essence, the teaching for you is that this body of the living beings is home to all kinds of miseries.
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अन्तर्वान्तं वदनविवरे क्षुत्तृषार्तः प्रतीच्छन्
कर्मायत्तः सुचिरमुदरावस्करे वृद्धगृद्धया।
निष्पन्दात्मा कृमिसहचरो जन्मनि क्लेशभीतो
मन्ये जन्मिन्नपि च मरणात्तन्निमिताद्विभेषि ॥९९॥
Meaning : During the course of pregnancy, the living being, swayed by karmas, lives in the womb of the mother, the seat of excrement. Inflicted by hunger and thirst, and with increased craving, he awaits, with open mouth, the remnant food that has been eaten by the mother. In tight space, he is unable to move his body parts, has to live with bodily worms, and remains ever afraid of the pain in being born. O the one, born! You are afraid of death. It appears to me that since you have already experienced the pain in being born, and since you know that death entails new birth, therefore, you are afraid of death.
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अजाकृपाणीयमनुष्ठितं त्वया विकल्पमुग्धेन भवादितः पुरा ।
यदत्र किंचित्सुखरूपमाप्यते तदार्य विद्धयन्धकवर्तकीयम् ॥१००॥
Meaning : O noble man! Before your present life, marked by right faith , you had acted like the ‘ajākÃpāõīya’*, without pondering over what needed to be accepted and rejected in this world. Whatever little objects of happiness you got were obtained by the logic of ‘andhaka-vartakīya’.
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हा कष्टमिष्टवनिताभिरकाण्ड एव
चण्डो विखण्डयति पण्डितमानिनोऽपि ।
पश्याद्भुतं तदपि धीरतया सहन्ते
दग्धुं तपोऽग्निभिरमुं न समुत्सहन्ते ॥१०१॥
Meaning : It is a pity that even those who consider themselves to be wise get destroyed unpredictably by the strong sensualdesire for lovely women. It is surprising that these men accept, with fortitude, such destruction brought about by their sensual-desires and do not attempt to burn down their sensual-desires by the fire of austerities.
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आर्थिभ्यस्तृणवद्विचिन्त्य विषयान् कश्चिच्छ्यिं दत्तवान्
पापां तामवितर्पिणीं विगणयन्नादात् परस्त्यक्तवान् ।
प्रागेवाकुशलां विमृश्य सुभगोऽप्यन्यो न पर्यग्रहीत्
एते ते विदितोत्तरोत्तरवराः सर्वोत्तमारत्यागिनः ॥१०२॥
Meaning : One wise man, considering the sense-pleasures worthless as blades of grass, gives his wealth to those who solicit it; another discerning man, considering the same wealth as the cause of evil and of anxiety, does not give it to others but leaves it as it is. The third, with excellent discrimination, perceives wealth as unfavourable and does not accrue it in the first place. These three exhibit successively higher levels of renunciation.
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विरज्य संपदः सन्तस्त्यजन्ति किमिहाद्भुतम् ।
मा वमीत् किं जुगुप्सावान् सुभुक्तमपि भोजनम् ॥१०३॥
Meaning : Is it any wonder that noble men get detached from wealth and renounce it? Does a man, filled with disgust, not vomit up the food that he had earlier relished?
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श्रियं त्यजन् जडः शोकं विस्मयं सात्त्विकः स ताम् ।
करोति तत्त्वविच्चित्रं न शोकं न च विस्मयम् ॥१०४॥
Meaning : The fool gets to grief in leaving wealth. The enterprising gets to pride in leaving wealth. However, the one who knows the nature of substances, neither gets to grief nor to pride in leaving wealth.
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विमृश्योच्चैर्गर्भात् प्रभृति मृतिपर्यन्तमखिलं मुधाप्येतत्क्लेशाशुचिभयनिकाराद्यबहुलम् ।
बुधैस्त्याज्यं त्यागाद्यदि भवति मुक्तिश्च जडधीः
स कस्त्यक्तुं नालं खलजनसमायोगसदृशम् ॥१०५॥
Meaning : The inclination of the man toward his body, from its conception to death, is futile; it is full of anxiety, impurity, fear, and disdain. Knowing this, the wise men should abandon it. If such abandonment results in liberation, which fool will not be able to give it up, like the company of a wicked man? In other words, the man with discernment certainly abandons the body
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कुबोधरागादिविचेष्टितैः फलं
स्वयापि भूयो जननादिलक्षणम् ।
प्रतीहि भव्य प्रतिलोमवृत्तिभिः
ध्रुवं फलं प्राप्स्यसि तद्विलक्षणम् ॥१०६॥
Meaning : O worthy soul! As fruits of your actions, based on wrongknowledge, attachment and aversion, etc., you have acquired, over and over again, births and deaths in this world. Rest assured that by opposite actions, based on right-knowledge and indifference to worldly pursuits, you will certainly obtain the opposite fruit, i.e., the state of everlasting bliss.
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दयादमत्यागसमाधिसंततेः पथि प्रयाहि प्रगुणं प्रयत्नवान् ।
नयत्यवश्यं वचसामगोचरं विकल्पदूरं परमं किमप्यसौ ॥१०७॥
Meaning : O worthy soul! With a clear mind, make efforts to tread the path that is marked by compassion , self-restraint , renunciation , and meditation . This path certainly leads to that excellent state of liberation which is beyond words and rid of all inquisitiveness .
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विज्ञाननिहतमोहं कुटीप्रवेशो विशुद्धकायमिव ।
त्यागः परिग्रहाणामवश्यमजरामरं कुरुते ॥१०८॥
Meaning : O worthy soul! With a clear mind, make efforts to tread the path that is marked by compassion , self-restraint , renunciation , and meditation . This path certainly leads to that excellent state of liberation which is beyond words and rid of all inquisitiveness .
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अभुक्त्वापि परित्यागात् स्वोच्छिष्टं विश्वमासितम् ।
येन चित्रं नमस्तस्मै कौमारब्रह्मचारिणे ॥१०९॥
Meaning : It is a wonder that the young celibate throws up for the world all objects of enjoyment that were available to him, without first enjoying these himself. Our salutation to him!
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अकिंचनोऽहमित्यास्स्व त्रैलोक्याधिपतिर्भवेः ।
योगिगम्यं तव प्रोक्तं रहस्यं परमात्मनः ॥११०॥
Meaning : O worthy soul! Establish yourself in the thought, ‘nothing belongs to me’. This will make you the lord of the three worlds. Here, I have revealed the secret of the ‘pure-soul’ ; such ‘pure-soul’ is realized only by advanced saints , or, a subject of their realization.
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दुर्लभमशुद्धमासुखमविदितमृतिसमयमल्पपरमायुः
मानुष्यमिहैव तपो मुक्तिस्तसैव तत्तप: कार्यम् ॥१११॥
Meaning : This human mode-of-existence – manuÈya paryāya – is difficult to attain, impure, and void of happiness. In this mode, the time of death cannot be known. Even the longest possible age of a human being is short when compared to the age of a celestial being. Still, austerity can be observed only in the human mode-ofexistence and liberation can only be attained through observance of austerity
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आराध्यो भगवान् जगत्त्रयगुरुर्वृत्तिः सतां संमता
क्लेशस्तच्चरणस्मृतिः क्षतिरपि प्रप्रक्षयः कर्मणाम् ।
साध्यं सिद्धिसुखं कियान् परिमितः कालो मनः साधनं
सम्यक्चेतसि चिन्तयन्तु विधुरं किं वा समाधौ बुधाः ॥११२॥
Meaning : The ‘pure-soul’ , the Lord of the three worlds, is worthy of adoration through meditation. Noble men take delight in such meditation. If at all such meditation involves any trouble, it is concentrating the mind on the Lotus Feet of the Lord. If at all it involves any loss, it is the loss of the evil karmas. The bliss of liberation is its fruit. How much time does it take? Not much; just an ‘antarmuhūrta’ . The control of the mind is its method. O wise men! Concentrate, therefore, on the ‘pure-soul’ in a proper manner; what hardship does it entail?
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द्रविणपवनप्राध्मातानां सुखं किमिहेक्ष्यते
किमपि किमयं कामव्याधः खलीकुरुते खलः ।
चरणमपि किं स्प्रष्टुं शक्ताः पराभवपांसवः
वदत तपसोऽप्यन्यन्मान्यं समीहितसाधनम् ॥११३॥
Meaning : What happiness can the men, swayed by the strong wind of wealth, attain? This implies that the happiness attained through austerity can never be attained by those craving for wealth. Can the evil hunter in form of carnal lust harm the man fortified by austerity? Further, can the dust of disgrace ever touch even the feet of the man fortified by austerity? O worthy souls! Tell me if there is a better means than austerity for attaining the desired goal of liberation.
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इहैव सहजान् रिपून् विजयते प्रकोपादिकान्
गुणाः परिणमन्ति यानसुभिरप्ययं वाञ्छति ।
पुरश्च पुरुषार्थसिद्धिरचिरात्स्वयं यायिनी
नरो न रमते कयं तपसि तापसंहारिणि ॥११४॥
Meaning : In this world, the ascetic vanquishes his natural enemies, like the passions of anger, etc., through the power of austerity . He acquires merits which are dearer to him than own-life. Further, in the after-life he automatically and speedily attains liberation as the culmination of his human effort. This being the case, why should the man not engage in austerity that destroys all anguish?
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तपोवल्ल्यां देहः समुपचितपुण्योर्जितफल:
शलाट्वग्रे यस्य प्रसव इव कालेन गलितः।
व्यशुष्यच्चायुष्यं सलिलमिव संरक्षितपयः
स धन्यः संन्यासाहुतभुजि समाधानचरमम् ॥११५॥
Meaning : The body of the ascetic vanishes when, in time, it has produced the excellent fruit of merit on the creeper of austerity ; it is like the flower that vanishes, in time and on its own, from the top of the unripe fruit. His age dries up safeguarding his asceticism including the virtuous and the pure meditation; it is like the water that dries up safeguarding the milk from the fire. Blessed is such an ascetic.
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अमी प्ररूढवैराग्यास्तनुमप्यनुपाल्य यत्
तपस्यन्ति चिरं तद्धि ज्ञातं ज्ञानस्य वैभवम् ॥११६॥
Meaning : Certainly, it is the magnificence of knowledge which develops, in the hearts of the ascetics, indifference to worldly existence – vairāgya – and they go on to perform austerities , while protecting their bodies, for a very long time.
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क्षणार्धमपि देहेन साहचर्य सहेत कः।
यदि प्रकोष्ठमादाय न स्याद्वोधो निरोधकः ॥११७॥
Meaning : Which discriminating man would have wanted to live, even for half a moment, with this body if knowledge , holding his wrist, had not prevented him ?
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समस्तं साम्राज्यं तृणमिव परित्यज्य भगवान्
तपस्यन् निर्माणः क्षुधित इव दीनः परगृहान् ।
किलाद्भिक्षार्थी स्वयमलभमानोऽपि सुचिरं
न सोढव्यं किं वा परमिह परैः कार्यवशतः ॥११८॥
Meaning : Even Lord ãÈabha Deva, after renouncing, like worthless blades of grass, the splendour of his kingdom and accepting austerities , had to visit without selfesteem, others’ houses for food, like a famished, poor man. He did not get it and had to roam like this for a long time *. Then, should the other men – ordinary as well as illustrious – not endure afflictions for the sake of attaining their goals?
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पुरा गर्भादिन्द्रो मुकुलितकरः किंकर इव
स्वयं स्रष्टा सृष्टेः पतिरथ निधीनां निजसुतः ।
क्षुधित्वा षण्मासान् स किल पुरुरप्याट जगती
महो केनाप्यस्मिन् विलसितमलङ्घ्यं हतविधेः ॥११९॥
Meaning : In whose service Indra had presented himself, six months before conception, as a servant with folded hands; who himself was the creator of the world-order having taught the distressed subjects the ways of earning livelihood at the onset of the era of labour; whose son Bharata was the master of divine treasures ; even such a great personage – Ādinātha Tīrthańkara – had to wander on earth without getting food for six months. This is amazing. It is right that no one in this world is able to transgress the ways of the evil own-fate .
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प्राक् प्रकाशप्रधानः स्यात् प्रदीप इव संयमी।
पश्चात्तापप्रकाशाभ्यां भास्वानिव हि भासताम् ॥१२०॥
Meaning : The ascetic, in the beginning, is endowed primarily with luminousness*, like the earthen-lamp . Later on, he is endowed with both, heat** and luminousness, like the sun.
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भूत्वा दीपोपमो धीमान् ज्ञानचारित्रभास्वरः ।
स्वमन्यं भासयत्येष प्रोद्वमत्कर्म कज्जलम् ॥१२१॥
Meaning : The wise ascetic who is like the earthen-lamp is endowed with luminosity of knowledge and conduct . During this period, while ejecting the collyrium * of karmas, he illumines self as well as others.
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अशुभाच्छुभमायातः शुद्धः स्यादयमागमात् ।
रवेरप्राप्तसंध्यस्य तमसो न समुद्गमः ॥१२२॥
Meaning : Such accomplished, worthy soul, due to the effect of the scriptural knowledge, moves from the stage of disposition that is inauspicious to auspicious and finally, void of all karmic dirt, to pure . It is right; as there is no trace of darkness in the sun till dusk, the ascetic who has reached the pure stage, has no trace of inauspicious or even auspicious dispositions.
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विधूततमसो रागस्तपःश्रुतनिबन्धनः ।
संध्याराग इवार्कस्य जन्तोरभ्युदयाय सः ॥१२३॥
Meaning : The attachment in respect of austerities and the Scripture that the ascetic who has destroyed the darkness of ignorance retains is like the red light emanating from the sun at the break of dawn; soon it becomes bright as the sun rises.
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विहाय व्याप्तमालोकं पुरस्कृस्य पुनस्तमः ।
रविवद्रागमागच्छन् पातालतलमृच्छति ॥१२४॥
Meaning : The sun, when it leaves the expanse of bright light and embraces the red tinge of darkness, falls into the underworld, i.e., it vanishes. In the same way, the man who leaves the light of knowledge that illumines the nature of substances and embraces ignorance, falls into the underworld, i.e., the infernal state of existence.
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ज्ञानं यत्र पुरःसरं सहचरी लज्जा तपः संबलं
चारित्रं शिबिका निवेशनभुवः स्वर्गा गुणा रक्षकाः ।
पन्थाश्च प्रगुणः शमाम्बुबहुलश्छाया दयाभावना
यानं तं मुनिमापयेदभिमतं स्थानं विना विप्लवैः ॥१२५॥
Meaning : Where knowledge is the guide, modesty is the companion, austerity or control of desires is the provision, conduct is the palanquin, heavens are the resting places, virtues like freedom from attachment are the guards, the path is straight with abundance of water of tranquility, and compassion is the shade; such a journey, removing all obstructions and hindrances on the way, reaches the ascetic to his desired destination .
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मिथ्या दृष्टिविषान् वदन्ति फणिनो दृष्टं तदा सुस्फुटम् यासामर्धविलोकनैरपि जगद्दम् दह्यते सर्वतः ।
तास्त्वय्येव विलोमवर्तिनि भृशं भ्राम्यन्ति बद्धक्रुधः
स्त्रीरूपेण विषं हि केवलमतस्तद्गोचरं मा स्म गाः ॥१२६॥
Meaning : People call certain kinds of cobras that eject venom into the eyes of the onlooker, ‘dÃÈÇiviÈa’; this is not appropriate. Such ‘dÃÈÇiviÈa’ is clearly seen in women whose seductive half-glances burn down the victim from all sides. O ascetic! As you have turned away from them, you have made them extremely angry and they are roaming near you. They are just venom in form of women; do not fall prey to them.
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क्रुद्धाः प्राणहरा भवन्ति भुजगा दष्ट्वैव काले क्वचित्
तेषामौषधयश्च सन्ति बहवः सद्यो विषब्युच्छिदः ।
हन्युः स्त्रीभुजगाः पुरेह च मुहुः क्रुद्धाः प्रसन्नास्तथा
योगीन्द्रानपि तान् निरौषधविषा दृष्टाश्च दृष्ट्वापि च ॥१२७॥
Meaning : The cobras can kill only at certain times, as they bite only in rage; further, there are many remedies for removing their poison. The women in form of cobras, however, can kill in rage and in love, here and hereafter, over and over again, not sparing even the master-ascetics. They kill both, those they see and those who see them. And, there is no remedy for removing their poison.
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एतामुत्तमनायिकामभिजनावर्ज्यां जगत्प्रेयसीं
मुक्तिश्रीललनां गुणप्रणयिनीं गन्तुं तवेच्छा यदि ।
तां त्वं संस्कुरु वर्जयान्यवनितावार्तामपि प्रस्फुतटं
तस्यामेव रतिम् तनुष्व नितरां प्रायेण सेर्ष्याः स्त्रियः ॥१२८॥
Meaning : O worthy soul! That beautiful and high-born woman, called ‘mukti’ or ‘liberation’, can only be had by noble men. She is the love of the whole world and a lover of virtues. Adorn her with the ornament of the Three Jewels , if you desire to have her. Do not even talk of any other woman. Have excessive love solely for her, since women, in general, are jealous.
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वचनसलिलैर्हासस्वच्छैस्तरङ्गसुखोदरैः
वदनकमलैर्बाह्ये रम्याः स्त्रियः सरसीसमाः।
इह हि बहवः प्रास्तप्रज्ञास्तटेऽपि पिपासवो
विषयविषमग्राहग्रस्ताः पुनर्न समुद्गताः ॥१२९॥
Meaning : Women, like lakes, are only outwardly pretty to look at. As lakes look pretty with waves of clear water and lotuses, women, too, have lovely talk and laughter , and charming faces . As many foolish men, inflicted by thirst, enter the lakes from their banks and get swallowed by cruel water-animals, similarly, many ignorant men, inflicted by sensual-desire, go near the women and get killed by excessive lust. They are pushed into deplorable states of existence, like the infernal state of existence. It is extremely difficult to yet again get birth as a human being.
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पापिष्ठैर्जगतीविधीतमभितः प्रज्वाल्य रागानलं
क्रुद्धैरिन्द्रियलुब्धकैर्भयपदैः संत्रासिताः सर्वतः ।
हन्तैते शरणैषिणो जनमृगाः स्त्रीछद्मना निर्मितं
घातस्थानमुपाश्रयन्ति मदनव्याधाधिपस्याकुलाः ॥१३०॥
Meaning : It is a pity that the hunters in form of excessively evil, cruel and frightening sense-pleasures have inflamed the fire of desire around men in this world. To escape excessive heat of this fire, men enter the slaughter-house – lust for women – built deceitfully by Cupid, the masterhunter, and are killed.
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अपत्रप तपोऽग्निना भयजुगुप्सयोरास्पदं
शरीरमिदमर्धदग्धशववन्न किं पश्यसि ।
वृथा व्रजसि किं रतिम् ननु न भीषयस्यातुरो
निसर्गतरलाः स्त्रियस्त्वदिह ताः स्फुटं बिभ्यति ॥१३१॥
Meaning : O shameless ! Your body has become like a halfburnt corpse – an object of fear and disgust – due to the fire of your austerities . Then, why do you get anxious and seek pointlessly enjoyment from women? Such a body of yours certainly frightens the women, fearful by nature.
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उत्तुङगसंगतकुचाचलदुर्गदूर
माराद्वलित्रयसरिद्विषमावतारम् ।
रोमावलीकुसृतिमार्गमनङगमूढाः
कान्ताकटीविवरमेत्य न केऽत्र खिन्नाः ॥१३२॥
Meaning : The vulva is hard to access due to high and adjoining hilly forts of breasts; the adjacent belly with three-fold rivers make the passage fearful; and the path is beset with labyrinthine arrays of hairy forest-bushes. Which men, blinded by lust, have not got into trouble as they each the vulva?
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वर्चोंगृहं विषयिणां मदनायुधस्य नाडीव्रणं विषमनिर्वृतिपर्वतस्य । प्रच्छन्नपादुकमनङगमहाहिरन्ध्रमाहुर्बुधाः जघनरन्ध्रमदः सुदत्याः॥१३३॥
Meaning : The hole in the centre of the hips of woman with beautiful teeth is described by learned men as home to the waste of lustful men; a fistula in the weapon of Cupid, or, a wound on the nerve; a concealed pit in the arduous path to liberation; and a hole of the dreadful snake of lust.
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अध्यास्यापि तपोवनं बत परे नारीकटीकोटरे
व्याकृष्टा विषयै: पतन्ति करिणः कूटावपाते यया ।
प्रोचे प्रीतिकरीं जनस्य जननीं प्राग्जन्मभूमिं च यो
व्यक्तं तस्य दुरात्मनो दुरुदितैर्मन्ये जगद्वञ्चितम् ॥१३४॥
Meaning : Men take to the woods to practise austerities. Still, attracted by sexual-indulgence, they fall into woman’s private parts; just as the male elephants fall into the camouflaged pits. The evil poets, who call woman’s private parts, the birthplace of living beings, attractive, clearly deceive the world by their wicked words
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कण्ठस्थः कालकूटोऽपि शम्भोः किमपि नाकरोत् ।
सोऽपि दंदह्यते स्त्रीभिः स्त्रियो हि विषमं विषम् ॥१३५॥
Meaning : The poison * in the throat of Mahādeva could not harm him, but he was tormented by women. It is right; women are the deadliest poison.
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तव युवतिशरीरे सर्वदोदोषैकपात्रे
रतिरमृतमयूखाद्यर्थसाधर्म्यतश्चेत् ।
ननु शुचिषु शुभेषु प्रीतिरेष्वेव साध्वी
मदनमधुमदान्धे प्रायशः को विवेकः ॥१३६॥
Meaning : O worthy soul! The woman’s body is unequalled home to all imperfections but if you get attached to it due to its resemblance with things like the moon, why not, instead, get attached to these stainless and first-rate things? But what discernment can generally be found in the man blinded by intoxication of the wine of lust?
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प्रियामनुभवत्स्वयं भवति कातरं केवलं
परेष्वनुभवत्सु तां विषयिषु स्फुटं ल्हादते ।
मनो ननु नपुंसकं त्विति न शब्दतश्चार्थतः
सुधीः कथमनेन सन्नुमयथा पुमान् जीयते ॥१३७॥
Meaning : The mind can only get impatient for its beloved; it cannot enjoy her. Further, it takes delight in seeing others – the senses – enjoying her. The mind is certainly neuter, in grammar and in meaning. How does the mind win over the intelligent man who is masculine, in grammar and in meaning?
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राज्यं सौजन्ययुक्तं श्रुतवदुरुतपः पूज्यमत्रापि यस्मात्
त्यक्त्वा राज्यं तपस्यन् न लघुरतिलघुः स्यात्तपः प्रोह्य राज्यम् ।
राज्यात्तस्मात्प्रपूज्यं तप इति मनसालोच्य धीमानुदग्रं
कुर्यादार्यः समग्रं प्रभवभयहरं सत्तपः पापभीरुः ॥१३८॥
Meaning : In this world, sovereignty with just rule and austerity with scriptural knowledge, both are venerated. Between these two, if one leaves sovereignty and accepts austerity, he becomes great. On the contrary, if one leaves austerity and accepts sovereignty, he becomes very low. This establishes that austerity is much more adorable than sovereignty. Thinking like this, the sin-fearing man must adopt wholesome and absolute austerity that removes the fear of worldly existence.
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पुरा शिरसि धार्यन्ते पुष्पाणि विबुधैरपि ।
पश्चात्पादोऽपि नास्प्राक्षीत् किं न कुर्याद् गुणक्षतिः ॥१३९॥
Meaning : The flowers which were earlier placed on the heads of the celestial beings, later on , even the foot refuses to touch. It is right; what is not lost with the loss of merit?
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हे चन्द्रमः किमिति लाञ्छनवानभूस्त्वं
तद्वान् भवेः किमिति तन्मय एव नाभूः ।
किं ज्योत्स्नया मलमलं तव घोषयन्त्या
स्वर्भानुवन्ननु तथा सति नासि लक्ष्यः ॥१४०॥
Meaning : O moon! Why are you with the imperfection of dark spots? If you had to be with dark spots, why not all over? What use is your brightness which, in fact, amplifies the dark spots? Had you been with dark spots all over, you would have at least escaped the people’s gaze, like Rāhu.
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दोषान् कांश्चन तान् प्रवर्तकतया प्रच्छाद्य गच्छत्ययं
साधं तैः सहसा म्रियेद्यदि गुरुः पश्चात्करोत्येष किम् ।
तस्मान्मे न गुरुगुरुर्गुरुतरान् कृत्वा लघूंश्च स्फुटं
ब्रूते यः सततं समीक्ष्य निपुणं सोऽयं खलः सद्गुरुः ॥१४१॥
Meaning : If the preceptor , in order not to disturb the strength of his order or due to ignorance, covers upcertain faults of the disciple, and if the disciple dies with those faults, what then can he do? He fails to do good to his disciple. The disciple, therefore, reckons that the preceptor who covers up his faults is not the true preceptor. He feels that the wicked preceptor, who keeps a constant and sharp eye even on his minor faults and proclaims these with exaggeration, is his true preceptor .
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विकाशयन्ति भव्यस्य मनोमुकुलमंशवः ।
रवेरिवारविन्दस्य कठोराश्च गुरूक्तयः ॥१४२॥
Meaning : Even harsh words of the preceptor blossom the heart of the worthy disciple just as even the intense rays of the sun blossom the lotus-bud.
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लोकद्वयहितं वक्तुं श्रोतुं च सुलभाः पुरा ।
दुर्लभाः कर्तुमद्यत्वे वक्तुं श्रोतुं च दुर्लभाः ॥१४३॥
Meaning : In earlier days, the expounders of the ways of the dharma – beneficial for this life as well as for the future – and the listeners were easily found; those who adopted the prescribed conduct were available but scant. But today, neither the expounders nor the listeners are easily found; to find those who adopt the prescribed conduct is a far cry.
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गुणागुणविवेकिभिर्विहितमप्यलं दूषणं
भवेत् सदुपदेशवन्मतिमतामतिप्रीतये ।
कृतं किमपि धाष्टर्यतः स्तवनमप्यतीर्थोषितैः
न तोषयति तन्मनांसि खलु कष्टमज्ञानता ॥१४४॥
Meaning : If noble men, apt in discrimination between virtues and evils, at times, proclaim a certain fault, wise men take it as a favourable discourse and feel extremely contented. However, impudent praise by undiscriminating men, void of the knowledge of the Scripture, fails to satisfy those wise men. Certainly, ignorance is pitiful.
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त्यक्तहेत्वन्तरापेक्षौ गुणदोषनिबन्धनौ।
यस्यादानपरित्यागौ स एव विदुषां वरः ॥१४५॥
Meaning : The one whose acceptance of something depends solely on its merits, not on any other consideration, and rejection only on its demerits, is considered great among the wise.
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हितं हित्वाऽहिते स्थित्वा दुर्धीर्दुखायसे भृशम् ।
विपर्यये तयोरेधि त्वं सुखायिष्यसे सुधीः ॥१४६॥
Meaning : O worthy soul! Your folly makes you abandon right faith , etc., which are beneficial, and accept wrong faith , etc., which are harmful; you are, thus, making yourself miserable. Be discerning and do the opposite; abandon the harmful wrong faith, etc., and accept the beneficial right faith, etc. You will make yourself happy.
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इमे दोषास्तेषां प्रभवनभमीभ्यो नियमतः
गुणाश्चैते तेषामपि भवनमेतेभ्य इति यः ।
त्यजंस्त्याज्यान् हेतून् झटिति हितहेतून् प्रतिभजन्
स विद्वान् सद्वृत्तः स हि स हि निधिः सौख्ययशसोः ॥१४७॥
Meaning : These [wrong faith , etc.] are demerits and, as a rule, these [rise of perception-deluding , etc.] are its causes. These [right faith , etc.] are merits and, again, these [subsidence, destruction and subsidence-cum-destruction of perception-deluding , etc.] are its causes. Having thus ascertained the causes, the man who abandons those that are harmful and accepts those that are beneficial is wise. He only is equipped with right conduct ; he only is the storehouse of happiness and renown.
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साधारणौ सकलजन्तुषु वृद्धिनाशौ
जन्मान्तरार्जितशुभाशुभकर्मयोगात् ।
धीमान् स यः सुगतिसाधनवृद्धिनाशः
तत्यत्ययाद्विगतधीरपरोऽभ्यधायि ॥१४८॥
Meaning : The rise and fall due to karmas that have earned merit and demerit in the past life are common to all living beings. However, the one who attends to the rise and fall responsible for attainment of the excellent state of existence is called wise. On the contrary, the one who attends to the rise and fall responsible for attainment of the wretched state of existence is called a fool.
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कलौ दण्डो नीतिः स च नृपतिभिस्ते नृपतयो
नयन्त्यर्थार्थं तं न च धनमदोऽस्त्याश्रमवताम् ।
नतानामाचार्या न हि नतिरताः साधुचरिताः
तप:स्थेषु श्रीमन्मणय इव जाताः प्रविरलाः ॥१४९॥
Meaning : In this kali age , justice is by punishment, and punishment is awarded by the kings. The kings use it to extract money but the woods-living ascetics have no money. Now, the preceptors , due to their fondness for obeisance, fail to put their follower-ascetics on the right path. In such a situation, among ascetics, those who observe right conduct, as prescribed, are extremely rare, like glittering gems.
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एते ते मुनिमानिनः कवलिताः कान्ताकटाक्षेक्षणै रङगालग्नशरावसन्नहरिणप्रख्या भ्रमन्त्याकुलाः ।
संघर्तुं विषयाटवीस्थलतले स्वान् क्वाप्यहो न क्षमाः
मा वाजीन्मरुदाहताभ्रचपलैः संसर्गमेभिर्भवान् ॥१५०॥
Meaning : Those who consider themselves ascetics, when bitten by the half-glances of women, roam around in distress; like deer with their bodies pierced by arrows. It is a pity that, in midst of the forest of desires, they are not able to rest themselves anywhere. O worthy soul! Do not get into the company of such unpredictable ascetics who are fickle like the clouds beaten by winds.
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गेहं गुहाः परिदधासि दिशो विहायः
संव्यानमिष्टमशनं तपसोऽभिवृद्धिः।
प्राप्तागमार्थ तव सन्ति गुणा: कलत्र
मप्रार्थ्यवृत्तिरसि यासि वृथैव याञ्चाम् ॥१५१॥
Meaning : O knower of the essence of the Scripture! Caves are your residences; the directions and the sky clothe you; advancement in austerity is your pleasing food; and qualities like right faith , rather than women, are your charms. Thus, you have nothing to plead for. Do not unnecessarily become miserable by pleading for favours.
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परमाणोः परं नाल्पं नभसो न महत्परम् ।
इति ब्रुवन् किमद्राक्षीन्नेनौ दीनाभिमानिनौ ॥१५२॥
Meaning : ‘Nothing is smaller than the atom and bigger than the sky .’ The one who says this has not seen the men who plead and the men who are self-respecting.
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याचितुगौरवं दातुर्मन्ये संक्रान्तमन्यया ।
तदवस्थौ कथं स्यातामेतो गुरुलघू तदा ॥१५३॥
Meaning : I believe that the pride of the man who pleads gets transferred to the giver. Had it not been true, why, at the time of transaction, the man who gives appears imposing and the man who receives pitiable?
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अधो जिघृक्षवो यान्ति यान्त्यूर्ध्वमजिघृक्षवः।
इति स्पष्टं वदन्तौ वा नामोन्नामौ तुलान्तयोः ॥१५४॥
Meaning : The two pans of the scale, one going up and the other down, clearly indicate that the man who desires to take is on the pan that goes down – he becomes downcast – and the man who does not desire to take is on the pan that goes up – he becomes exalted.
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तस्वमाशासते सर्वे न स्वं तत्सर्वर्पि यत् । अर्थिवैमुख्यसंपादिसस्वत्वान्निःस्वता वरम् ॥१५५॥
Meaning : All men look forward to receiving charity from the man of wealth; however, no amount of wealth can satisfy all supplicants. It is, therefore, better to be poor than a man of wealth who causes dissatisfaction among the supplicants.
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आशाखनिरतीवाभूदगाधा निधिभिश्च या।
सापि येन समीभूता तत्ते मानधनं धनम् ॥१५६॥
Meaning : The extremely deep pit of desires cannot be levelled off by the divine treasures , but can be levelled off by the wealth of self-respect . Know that self-respect is your true wealth.
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आशाखनिरगाधेयमधःकृतजगत्त्रया।
उत्सर्योत्सर्प्य तत्रस्थानहो सद्भिः समीकृता ॥१५७॥
Meaning : In the bottomless pit of desires, the three worlds have gone down. It is a wonder that by successively renouncing objects, like wealth that the pit is filled with, noble men have levelled it off.
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विहितविधिना देहस्थित्यै तपांस्युपबृंहय
न्नशनमपरैर्भक्त्या दत्तं क्वचित्कियदिच्छति।
तदपि नितरां लज्जाहेतुः किलास्य महात्मनः
कथमयमहो गृण्हात्यन्यान् परिग्रहदुर्ग्रहान् ॥१५८॥
Meaning : In order to keep his body stable, the ascetic, rich in austerities , thinks of accepting a little food, offered with devotion by others, at a particular time and as per the method prescribed in the Scripture. This too causes great embarrassment to this great-soul . It is then a wonder if such a great-soul accepts other demonlike possessions.
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दातारो गृहचारिणः किल धनं देयं तदत्राशनं
गृण्हन्तः स्वशरीरतोऽपि विरताः सर्वोपकारेच्छया ।
लज्जैषैव मनस्विनां ननु पुनः कृत्वा कथं तत्फलं
रागद्वेषवशीभवन्ति तदिदं चक्रेश्वरत्वं कलेः ॥१५९॥
Meaning : The giver of the gift is the householder and the wealth that he offers with devotion to the worthy recipient is the food. The ascetic, who has the well-being of all in mind and who is unconcerned about own body, accepts this wealth of food. Even this desire for food causes embarrassment to the self-respecting ascetics. How, then, the givers and the recipients fall prey to attachment and aversion in respect of giving and taking of food? Surely, this is the ill-effect of the kali age .
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आमष्टं सहजं तव त्रिजगतोबोधाधिपत्यं तथा
सौख्यं चात्मसमुद्भवं विनिहतं निर्मूलतः कर्मणा ।
दैन्यात्तद्विहितैस्त्वमिन्द्रियसुखैः संतृप्यसे निस्त्रपः
स त्वं यश्चिरयातनाकदशनैर्बद्धस्थितस्तुष्यसि ॥१६०॥
Meaning : O soul! Your natural attribute of knowledge that encompasses objects of the three worlds has been destroyed by karma, and your natural bliss that is independent of all external objects has also been destroyed completely by karma. For long you have observed self-imposed inflictions like fasting and partaking of only the unsavoury food. Now, without shame, you are feeling satisfied with the lowly sensepleasures provided by karma.
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तृष्णा भोगेषु चेद्भिक्षो सहस्वाल्पं स्वरेव ते ।
प्रतीक्ष्य पाकं कि पीत्वा पेयं भुक्तिं विनाशये:॥१६१॥
Meaning : O ascetic! If you are seeking sensual-enjoyment, endure, for a while, little pain due to observance of vows, etc. These enjoyments will be yours in heaven. While the food is being cooked, why do you mar your appetite by drinking water, etc.?
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निर्धनत्वं धनं येषां मृत्युरेव हि जीवितम् ।
किं करोति विधिस्तेषां सतां ज्ञानकचक्षुषाम् ॥१६२॥
Meaning : What harm can karma do to the ascetics endowed with the knowledge-eye, whose wealth is their nonpossessiveness and whose life is their death?
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जीविताशा धनाशा च येषां तेषां विधिर्विधिः ।
किं करोति विधिस्तेषां येषामाशा निराशता ॥१६३॥
Meaning : Karma can do harm only to those who desire life and wealth; it can harm them by destroying their cherished life and wealth. What harm can karma cause to those whose desire for life and wealth has vanished completely? In fact, if it takes away their life or wealth, it furthers their cause.
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परां कोटिम् समारूढौ द्वावेव स्तुतिनिन्दयोः ।
यस्त्यजेत्तपसे चक्रं यस्तपो विषयाशया ॥१६४॥
Meaning : The man who leaves the grandeur of king-of-kings for the sake of austerities and, on the other hand, the man who leaves austerities for the sake of sense-pleasures, in turn, reach the highest levels of adoration and of derision.
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त्यजतु तपसे चक्रं चक्री यतस्तपसः फलं
सुखमनुपमं स्वोत्थं नित्यं ततो न तदद्भुतम् ।
इदमिह महच्चित्रं यत्तद्विषं विषयात्मकं
पुनरपि सुधीस्त्यक्तं भ क्तुं जहाति महत्तपः ॥१६५॥
Meaning : The happiness obtained as fruit of austerities is unparalleled , self-dependent , and eternal. There is no wonder if the king-of-kings leaves his kingdom for the sake of austerities . The great wonder, however, is when the wise man who had earlier renounced, like deadly poison, the sensepleasures, later on, leaves great austerities to indulge again in those sense-pleasures.
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शय्यातलादपि तुकोऽपि भयं प्रपातात्
तुङ्गात्ततः खलु विलोक्य किलात्मपीडाम् ।
चित्रं त्रिलोकशिखरादपि दूरतुङ्गाद्
धीमान स्वयं न तपसः पतनाद्विभेति ॥१६६॥
Meaning : Even a child, apprehending injury, is fearful of falling down from his elevated bedstead. It is, however, highly surprising that the ‘wise’ ascetic is not fearful of falling down, on his own doing, from the high of austerities , higher than the summit of the three worlds.
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विशुद्धयति दुराचारः सर्वोऽपि तपसा ध्रुवम् ।
करोति मलिनं तच्च किल सर्वाधरः परः ॥१६७॥
Meaning : The austerities , as a rule, purify evil-conduct. The other wretched man defiles even these austerities .
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सन्त्येव कौतुकशतानि जगत्सु किं तु
विस्मापकं तदलमेतदिह द्वयं नः ।
पीत्वामृतं यदि वमन्ति विसृष्टपुण्याः
संप्राप्य संयमनिधिम् यदि च त्यजन्ति ॥१६८॥
Meaning : In this world, there are hundreds of surprises. However, among these, two are the most striking: first, those unfortunate men who first drink nectar but vomit it subsequently; second, those who first acquire the treasure of austerities but leave it subsequently. The idea is that those who first acquire the treasure of austerities but leave it subsequently due to attraction for sense-pleasures are lowly men who first drink nectar but vomit it subsequently.
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इह विनिहतबह्वारम्भबाह्योरुशत्रो
रूपचितनिजशक्तेर्नापरः कोप्यपाय:।
अशनशयनयानस्थानदत्तावधान:
कुरु तव परिरक्षामान्तरान् हन्तुकामः ॥१६९॥
Meaning : O worthy soul! For you, who has destroyed the external enemy in form of excessive sinful activity and increased the internal soul-strength, there can be no remaining cause of misery. Desirous of extirpating your internal enemies , continue safeguarding your austerities by being vigilant in activities of eating, sleeping, roaming and sitting.
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अनेकान्तात्मार्थप्रसवफलभारातिविनते
वचःपर्णाकीर्णे विपुलनयशाखाशतयुते ।
समुत्तुङगे सम्यक् प्रततमतिमूले प्रतिदिनं
श्रुतस्कन्धे धीमान्, रमयतु मनोमर्कटममुम् ॥१७०॥
Meaning : The wise ascetic should everyday beguile his mindmonkey on the Scripture-tree that is drooping down with load of flowers and fruits in form of substances having varied attributes, covered with foliage in form of spoken-words , having hundreds of branches in form of points-of-view , lofty, and steady with deep roots of right and comprehensive sensory-knowledge .
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तदेव तदतद्रूपं प्राप्नुवन्न विरंस्यति ।
इति विश्वमनाद्यन्तं चिन्तयेद्विश्ववित् सदा ॥१७१॥
Meaning : A substance, at any time, exhibits contradictory attributes of affirmation as well as of negation , depending on the point-of-view. All substances, thus, are eternal. This way, the man, well-versed in the Scripture, should reflect on the world that is without a beginning and an end.
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एकमेकक्षणे सिद्धं ध्रौव्योत्पत्तिव्ययात्मकम् । अबाधितान्यतत्प्रत्ययान्यथानुपपत्तितः ॥१७२॥
Meaning : It is well-established that a substance, at any particular time, exhibits the characteristics of origination , destruction , and permanence . Without this understanding of the nature of substance, unobstructed knowledge in terms of distinction and non-distinction cannot subsist.
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न स्थास्नु न क्षणविनाशि न बोधमात्रं
नाभावमप्रतिहतप्रतिभासरोधात् ।
तत्त्वं प्रतिक्षणभवत्तदतत्स्वरूप
माद्यन्तहीनमखिलं च तथा यथैकम् ॥१७३॥
Meaning : Any substance – soul or non-soul – exhibits neither absolute permanence nor absolute transience . Also, the substance exhibits neither absolute cognition nor absolute non-existence ; no substance is actually seen as such. The substance is actually seen with its ever-changing attributes of affirmation as well as of negation or of permanence as well as of transience . It is without a beginning and an end. Just as a single substance is permanent as well as transient , one as well as many , and distinctive as well as non-distinctive , all substances exhibit these attributes.
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ज्ञानस्वभावः स्यादात्मा स्वभावावाप्तिरच्युतिः।
तस्मादच्युतिमाकांक्षन् भावयेज्ज्ञानभावनाम् ॥१७४॥
Meaning : The soul is of the nature of knowledge and the attainment of this own-nature, comprising infiniteknowledge, etc., is its imperishability, or liberation. Therefore, the worthy man desirous of imperishability, or liberation, should meditate on the knowledge-nature of the soul.
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ज्ञानमेव फलं ज्ञाने ननु श्लाघ्यमनश्वरम् ।
अहो मोहस्य माहात्म्यमन्यदप्यत्र मृग्यते ॥१७५॥
Meaning : The fruit of meditating on the knowledge-nature of the soul is the knowledge itself – laudable and imperishable. It is surprising, however, that ignorant men look for other fruits, such as accomplishment , of such meditation. This is due to strong delusion .
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शास्त्राग्नौ मणिवद्भव्यो विशुद्धो भाति निर्वृतः।
अङ्गारवत् खलो दीप्तो मली वा भस्म वा भवेत् ॥१७६॥
Meaning : As the jewel gets purified and resplendent on entering the fire, the potential soul, on entering the fire of the Scripture, gets purified and attains resplendent liberation. The wicked [non-potential ] soul, however, on entering the fire of the Scripture, gets scorched, turns dark like coal, and is reduced to ashes.
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मुहुः प्रसार्य संज्ञानं पश्यन् भावान् यथास्थितान् ।
प्रीत्यप्रीती निराकृत्य ध्यायेदध्यात्मविन्मुनिः ॥१७७॥
Meaning : The ascetic who knows the nature of the soul-substance should meditate by spreading out, over and over again, his right knowledge , ascertaining the nature of the substances as these actually are, and vanquishing attachment and aversion .
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वेष्टनोद्वेष्टने यावत्तावद् भ्रान्तिर्भवार्णवे।
आवृत्तिपरिवृत्तिभ्यां जन्तोर्मन्थानुकारिणः ॥१७८॥
Meaning : Like the churning equipment , the soul undergoes binding and shedding of karmas, similar to the rope getting wound and unwound, and its journey in the world-ocean continues .
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मुच्यमानेन पाशेन भ्रान्तिर्बन्धश्च मन्थवत् ।
जन्तोस्तथासौ मोक्तव्यो येनाभ्रान्तिरबन्धनम् ॥१७९॥
Meaning : The stick of the churner is perennially bound with the rope as winding and unwinding of its two ends take place. Similarly, the soul continues to get bound with new karmas and, as a consequence, its whirling around in the world continues. The rope should be loosened at both ends to stop bondage of new karmas, and soul’s whirling around in the world.
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रागद्वेषकृताभ्यां जन्तोर्बन्धः प्रवृत्त्यवृत्तिभ्याम्।
तत्त्वज्ञानकृताभ्यां ताभ्यामेवेक्ष्यते मोक्षः ॥१८०॥
Meaning : Association and dissociation out of attachment and aversion result in soul’s bondage ; association and dissociation out of knowledge of the reality result in liberation .
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द्वेषानुरागबुद्धिर्गुणदोषकृता करोति खलु पापम् ।
तद्विपरीता पुण्यं तदुभयरहितं तयोर्मोक्षम् ॥१८१॥
Meaning : Aversion to virtues and attachment to evils cause demerit . On the other hand, attachment to virtues and aversion to evils cause merit . Rid of both, attachment and aversion, the soul is freed from merit as well as demerit; this is the cause of stoppage and shedding of karmas.
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मोहबीजाद्रतिदद्वेषौ बीजान्मूलाङ्कुराविव ।
तस्माज्ज्ञानाग्निना दाह्यं तदेतौ निर्दिधिक्षुणा ॥१८२॥
Meaning : Just as the seed produces root and shoot, in the same way, the seed of delusion produces attachment and aversion . If you wish to burn down these two, attachment and aversion , burn down the seed of delusion by the fire of knowledge .
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पुराण ग्रहदोषोत्थो गम्भीरः सगतिः सरुक् ।
त्यागजात्यादिना मोहव्रणः शुद्धयति रोहति ॥१८३॥
Meaning : Delusion is like a wound, similarly painful. Just as the old, demon-inflicted, deep, fluid-oozing, and painful wound is cleaned and healed by the ointment of clarified butter , etc., in the same way, the wound of delusion, which too is old , inflicted by the demon of attachment-to-possessions, deep , cause of adverse states of existence, and a source of anguish, is cleaned and healed by the ointment of renunciation. Upon its healing, the soul moves to the summit of the universe.
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सुहृदः सुखयन्तः स्युर्दुःखयन्तो यदि द्विषः ।
सुहृदोऽपि कथं शोच्या द्विषो दुःखयितुं मृताः ॥१८४॥
Meaning : If those who cause happiness are considered friends and those who cause misery enemies and since such friends cause misery of parting when they die, they too are enemies. Why should one mourn them?
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अपरमरणे मत्वात्मीयानलङ्घ्यतमे रुदन्
विलपति तरां स्वस्मिन् मृत्यो तथास्य जडात्मनः ।
विभयमरणे भूयः साध्यं यशः परजन्म वा
कथमिति सुधीः शोकं कुर्यान्मृतेऽपि न केनचित् ॥१८५॥
Meaning : The dim-witted man laments, with loud cries, the inevitable death of others – the wife, the son, the friend, etc. – thinking them as his own. Same is the case at the approach of his own death. How can such dim-witted man attain renown and good after-life, the outcome of a fearless death? The wise man should not mourn the approach of death.
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हानेः शोकस्ततो दुःखं लाभाद्रागस्ततः सुखम् ।
तेनः हानावशोकः सन् सुखी स्यात्सर्वदा सुधीः ॥१८६॥
Meaning : The loss of something desirable causes anguish and, thereafter, misery. Its gain causes contentment and, thereafter, happiness. The wise man, therefore, not getting anguished by the loss of something desirable, should remain ever happy.
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सुखी सुखमिहान्यत्र दुःखी दुःखं समश्नुते ।
सुखं सकलसंन्यासो दुःखं तस्य विपर्ययः ॥१८७॥
Meaning : The man who is happy in this world attains happiness in the after-life too. The man who is unhappy in this world attains unhappiness in the after-life too. The reason is that getting detached from all worldly possessions – renouncing the sense-pleasures – is happiness and getting attached to the worldly possessions – indulging in the sense-pleasures – is unhappiness.
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मृत्योर्मृत्यन्तरप्राप्तिरुत्पत्तिरिह देहिनाम् ।
तत्र प्रमुदितान् मन्ये पाश्चात्ये पक्षपातिनः ॥१८८॥
Meaning : In this world, the birth is the interval between the previous death and the next death. I, therefore, reckon that those who rejoice the birth are endorsing the upcoming death.
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अधीत्य सकलं श्रुतं चिरमुपास्य घोरं तपो
यदीच्छसि फलं तयोरिह हि लाभपूजादिकम् ।
छिनत्सि सुतपस्तरोः प्रसवमेव शून्याशयः
कथं समुपलप्स्यसे सुरसमस्य पक्वं फलम् ॥१८९॥
Meaning : If you expect the fruit of your study of the entire Scripture and observance of severe austerities in terms of wealth and renown in this world then it should be understood that you are injudiciously destroying the very flowers of the tree of excellent austerities. How will you then obtain the lovely, delicious, ripe and juicy fruits?
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तथा श्रुतमधीष्व शश्वदिह लोकपंक्ति विना
शरीरमपि शोषय प्रथितकायसंक्लेशनैः ।
कषायविषयद्विषो विजयसे यथा दुर्जयान्
शमं हि फलमामनन्ति मुनयस्तपःशास्त्रयोः ॥१९०॥
Meaning : O worthy soul! In this world, you study the Scripture incessantly, without desire for renown and without pretense. Also, dry up your body through well-known austerities like endurance of bodily discomfiture so as to vanquish intractable enemies of passions and sense-pleasures . It is so because learned ascetics consider the suppression of attachment and aversion the only fruit of austerities and the study of the Scripture.
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दृष्ट्वा जनं व्रजसि किं विषयाभिलाषं
स्वल्पोऽप्यसौ तव महज्जनयत्यनर्थम् ।
स्तेहाद्युपक्रमजुषो हि यथातुरस्य
दोषो निषिद्धचरणं न तथेतरस्य ॥१९१॥
Meaning : O worthy soul! Why do you long for sense-pleasures as you see the sensuous men? Even a little longing for sense-pleasures is extremely harmful for you. It is right; consumption of oily things, like ghee, being harmful, is proscribed for the man under treatment, but it is not so for the others.
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अहितविहितप्रीतिः प्रीतं कलत्रमपि स्वयं
सकृदपकृतं श्रुत्वा सद्यो जहाति जनोऽप्ययम् ।
स्वहितनिरतः साक्षाद्दोषं समीक्ष्य भवे भवे
विषयविषवद्ग्रासाभ्यासं कथं कुरुते बुधः ॥१९२॥
Meaning : Even an ignorant man, himself fond of harmful sensepleasures, leaves, without delay, her beloved wife upon hearing her misconduct. O worthy soul! The man who is wise and engrossed in soul-advancement has seen directly the harmful effects of sense-pleasures, in various births. Then, how does he swallow, over and over again, the poisoned food of sense-pleasures?
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आत्मन्नात्मविलोपनात्मचरितैरासीर्दुरात्मा चिरं
स्वात्मा स्याः सकलात्मनीनचरितैरात्मीकृतैरात्मनः ।
आत्मेत्यां परमात्मतां प्रतिपतन् प्रत्यात्मविद्यात्मकः
स्वात्मोत्थात्मसुखो निषीदसि लसन्नध्यात्ममध्यात्मना ॥१९३॥
Meaning : O soul! For very long, by adopting conduct that destroys the soul-nature, you have lived as a vicious-soul . Now, by adopting such conduct that benefits the soul you become a righteoussoul . You can then reach the stage of the pure-soul , which can only be attained through self-effort. In this stage, the soul becomes of the nature of infinite-knowledge , and enjoyer of the soul-bliss that is independent of all external sense-objects. Such is the resplendent own-nature of the soul, realized by the soul itself.
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अनेन सुचिरं पुरा त्वमिह दासवद्वाहित
स्ततोऽनशनसाभिभक्तरसवर्जनादिक्रमैः।
क्रमेण विलयावधि स्थिरतपोविशेषैरिदं
कदर्थय शरीरकं रिपुभिवाद्य हस्तागतम् ॥१९४॥
Meaning : Till now, for a very long time, your body has driven you ike a slave in this world. Therefore, now you emaciate this despicable body, like an enemy that has fallen into your hands, gradually, till it persists, through special austerities like fasting, reduced diet, and giving up stimulating and delicious food.
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आदौ तनोर्जननमत्र हतेन्द्रियाणि
काङ्क्षन्ति तानि विषयान् विषयाश्च मान
हानिप्रयासभयपापकुयोनिदाः स्यु
मूलं ततस्तनुरनर्थपरंपराणाम् ॥१९५॥
Meaning : First the body is formed. It has evil senses which seek their respective pleasures; these sense-pleasures cause you disrepute, toil, fear, and wicked after-life. This way, conventionally, the cause of all misfortune is the body only
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शरीरमपि पुष्णन्ति सेवन्ते विषयानपि ।
नास्त्यहो दुष्करं नृणां विषाद्वाञ्छन्ति जीवितुम् ॥१९६॥
Meaning : The ignorant men nourish their body and indulge in sense-pleasures. Nothing is impossible for such men; they indulge in all wrong-doings. While doing so, they wish to live on poison.
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इतस्ततश्च त्रस्यन्तो विभावर्यां यथा मृगाः ।
वनाद्विशन्त्युपग्रामं कलौ कष्टं तपस्विनः ॥१९७॥
Meaning : The anguished forest-dwelling deer, out of fear of the lion and other animals, shift at night, for their safety, near a village. It is a pity that in this kali age , the anguished forest-dwelling ascetics, out of fear, shift at night, for their safety, near a village.
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वरं गार्हस्थ्यमेवाद्य तपसो भाविजन्मनः।
श्वः स्त्रीकटाक्षलुण्टाकलोप्यवैराग्यसंपदः ॥१९८॥
Meaning : If today’s austerities are to be robbed tomorrow by seductive half-glances of women, the wealth of asceticism is lost. The life of the householder is better than such asceticism that surely is the cause of future births.
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स्वार्थभ्रंशं त्वमविगणयंस्त्यक्तलज्जाभिमानः
संप्राप्तोऽमिन् परिभवशतैर्दुःखमेतत्कलत्रम् ।
नान्वेति त्वां पदमपि पदाद्विप्रलब्धोऽसि भूयः
सख्यं साधो यदि हि मतिमान् मा ग्रहीर्विग्रहेण ॥१९९॥
Meaning : O worthy soul! Having been associated with this body, you have accepted this distressful woman. While doing so, having left grace and self-respect, you do not count the hundreds of humiliations due to her. Further, not being able to acquire austerities and self-restraint meant for soul-development, you have lost the happiness of liberation; you do not count this too. These, the body and the woman, are certainly not going to walk with you even one step; you will again be deceived. Therefore, O ascetic, if you are wise, leave friendship with this body; leave infatuation for this body.
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न कोऽप्यन्योऽन्येन व्रजति समवायं गुणवता
गुणी केनापि त्वं समुपगतवान् रूपिभिरमा ।
न ते रूपं ते यानुपव्रजसि तेषां गतमतिः
ततश्च्द्येद्यो भेद्यो भवसि बहुदुःखो भववने ॥२००॥
Meaning : The possessor-of-attribute does not become one with another possessor-of-attribute. But you, due to karma, are getting one with this corporeal body. Certainly, the body, etc., that you consider one with you, are not your nature. Due to this infatuation for the body you are facing excessive miseries, being cut and pierced, in this forest of worldly existence.
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माता जातिः पिता मृत्युराधिव्याधी सहोद्गतौ ।
प्रान्ते जन्तोर्जरा मित्रम् तथाप्याशा शरीरके ॥२०१॥
Meaning : The origination of the body is the mother, its death is the father, the mental agony and the disease are the brothers, and the old-age, which arrives at the last stage, is the friend. Still, the ignorant man adores this body
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शुद्धोऽप्यशेषविषयावगमोऽप्यमूर्तोs
प्यात्मन् त्वमप्यतितरामशुचीकृतोऽसि।
मूर्तम् सदाशुचि विचेतनमन्यदत्र
किं वा न दूषयति धिग्धिगिदं शरीरम् ॥२०२॥
Meaning : O soul! You are by nature, pure, all-knowing, and without colour and taste, etc.; you have been greatly polluted by the body. It is right; which pure object that comes in contact with this corporeal, always dirty, and inanimate body, does not get polluted? Fie on such body
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हा हतोऽसि तरां जन्तो येनास्मिंस्तव सांप्रतम् ।
ज्ञानं कायाशुचिज्ञानं तत्त्यागः किल साहसम् ॥२०३॥
Meaning : O man! You have suffered a lot due to your association with the body. It is right that now you have realized how impure the body is. To renounce this body will be your real valour
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अपि रोगादिभिर्वृद्धर्न यतिः खेदमृच्छति ।
उडुपस्थस्य कः क्षोभः प्रवृद्धेऽपि नदीजले ॥२०४॥
Meaning : The ascetic is not distressed even by increased bodily afflictions, like disease. Indeed; what fear is there for the man on board a boat on rise of the water-level of the river?
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जातामयः प्रतिविधाय तनौ वसेद्वा
नो चेत्तनुं त्यजतु वा द्वितयी गतिः स्यात् ।
लग्नाग्निमावसति वन्हिममोह्य गेहं
निर्याय वा व्रजति तत्र सुधी किमास्ते ॥२०५॥
Meaning : When a disease supervenes, it should be combated with medicine, etc., to preserve the body. But if the disease is incurable and cannot be combated, then the body should be abandoned, as the second stage. For example, if the house is on fire, the man tries, as far as possible, to extinguish the fire and continues living in the house. But if the fire cannot be extinguished, he must abandon the house. Does any wise man continue living in such a burning house
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शिरःस्थं भारमुत्तार्य स्कन्धे कृत्वा सुयत्नतः ।
शरीरस्थेन भारेण अज्ञानी मन्यते सुखम् ॥२०६॥
Meaning : The ignorant man imagines a sense of relief from the load he is carrying on his head by removing it from the head and, with great difficulty, shifting it on to his shoulder.
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यावदस्ति प्रतीकारस्तावत्कुर्यात्प्रतिक्रियाम् ।
तथाप्यनुपशान्तानामनुद्वेगः प्रतिक्रिया ॥२०७॥
Meaning : So long as the diseases can be cured, efforts should be made. Still, if these remain incurable, there is no point grieving. This, truly, is the way to combat such diseases.
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यदादाय भिवेज्जन्मी त्यक्त्वा मुक्तो भविष्यति ।
शरीरमेव तत्त्याज्यं किं शेषैः क्षुद्रकल्पनैः ॥२०८॥
Meaning : The acquisition of the body makes the soul wander in the world. When there is no acquisition of the body, the soul is liberated. Therefore, it makes sense to leave the body. No point entertaining other mean thoughts.
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नयेत् सर्वाशुचिप्रायः शरीरमपि पूज्यताम् ।
सोऽप्यात्मा येन न स्पृश्यो दुश्चरित्रं धिगस्तु तत् ॥२०९॥
Meaning : The soul makes even the all-impure body an object of adoration; fie on the body that makes even such a soul untouchable.
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रसादिराद्यो भागः स्याज्जानावृत्त्यादिरन्वतः ।
ज्ञानादयस्तृतीयस्तु संसार्येवं त्रयात्मकः ॥२१०॥
Meaning : The worldly souls have three components: the first component is the seven-elementary-constituents , the second component is karmas like the knowledge-obscuring *, and the third component is the soul’s own-nature of knowledge, etc.
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भागत्रयमयं नित्यमात्मानं बन्धवर्तिनम् ।
भागद्वयात्पृथक् कर्तुं यो जानाति स तत्त्ववित् ॥२११॥
Meaning : The one who knows these three components of the eternal soul that presently is bound with karmas, and also the method of separating the first two from the eternal soul, is to be known as the knower of the reality.
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करोतु न चिरं घोरं तपः क्लेशासहो भवान् ।
चित्तसाध्यान् कषायारीन् न जयेद्यत्तदज्ञता ॥२१२॥
Meaning : If you do not observe severe austerities because of your inability to endure hardships, let it be. However, if you do not subjugate passions , etc., which are conquered through the control of the mind, then it is your ignorance.
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हृदयसरसि यावन्निर्मलेऽप्यत्यगाधे
वसति खलु कषायग्राहचक्रं समन्तात् ।
श्रयति गुणगुणोऽयं तन्न तावद्विशङ्कं
सयमशमविशेषस्तान् विजेतुं यतस्व ॥२१३॥
Meaning : As long as cruel water-animals, in form of cluster of passions , exist in your pristine and unfathomable lake of the heart , certainly, fearless existence of cluster of virtues, in form of forbearance, etc., is not possible. Therefore, O worthy soul! With observance of vows and tranquility , strive to subjugate those passions.
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हित्वा हेतुफले किलात्र सुधियस्तां सिद्धिमामुत्रिकीं
वाञ्छन्तः स्वयमेव साधनतया शंसन्ति शान्तं मनः।
तेषामाखुबिडालिकेति तदिद्धं धिधिक्कलेः प्राभवं
येनैतेऽपि फलद्वयप्रलयनाद् दूरं विपर्यासिताः ॥२१४॥
Meaning : The ‘wise’ men desire perfection hereafter, but without appreciating that renouncing attachment-topossessions is the cause and tranquility of the mind, the effect , they harp just on tranquility of their mind. Their conduct has inherent contradiction, like that apparent in the cat and the mouse. This is the effect of the kali age . Fie on such ‘wise’ men; they greatly deceive themselves as they get deprived of enjoyment in this world as well as the next.
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उद्युक्तस्त्वं तपस्यस्यधिकमभिभवं त्वामगच्छन् कषायाः प्राभूद्वोधोऽप्यगाधो जलमिव जलधौ किं तु दुर्लक्ष्यमन्यैः ।
निर्व्यूढेऽपि प्रवाहे सलिलमिव मनाग्निम्न देशेष्ववश्यं
मात्सर्यं ते स्वतुल्ये भवति परवशाद् दुर्जयं तज्जहीहि ॥२१५॥
Meaning : O worthy soul! You have embarked on austerities , greatly subdued the passions , and deep knowledge, like waters of the ocean, has manifested in you. Still, subdued by karmas, you carry invincible jealousy, invisible to others, for your fellow-ascetics; it is like the invisible flow of water deep in the seemingly placid ocean. Get rid of this jealousy.
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चित्तस्थमप्यनवबुद्धय हरेण जाड्यात्
क्रुद्ध्वा बहिः किमपि दग्धमनङगबुद्धया ।
घोरामवाप स हि तेन कृतामवस्थां
क्रोधोदयाद्भवति कस्य न कार्यहानिः ॥२१६॥
Meaning : The super-deva , subjugated by anger and not appreciating that Cupid lived in his own heart, had burnt down certain external thing mistaking it for the ‘god of love’. Cupid, later on, made him suffer greatly. It is right; whose effort does not become worthless by anger?
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चक्रं विहाय निजदक्षिणबाहुसंस्थं
यत्राव्रजन्ननु तदैव स तेन मुञ्चेत् ।
क्लेशं तमाप किल बाहुबली चिराय
मानो मनागपि हतिम् महतीं करोति ॥२१७॥
Meaning : Soon after Bāhubalī took to asceticism, after abandoning the divine spinning-wheel that had descended on his right arm, he should have attained liberation due to his austerities . But he remained troubled for a long time. It is right; even slightest pride results in great harm.
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सत्यं वाचि मतौ श्रुतं हृदि दया शौर्यं भुजे विक्रमे
लक्ष्मीर्दानमनूनमर्थिनिचये मार्गो गतौ निर्वृतेः ।
येषां प्रागजनीह तेऽपि निरहंकाराः श्रुतेर्गोचराः
चित्रं संप्रति लेशतोऽपि न गुणास्तेषां तथाप्युद्धताः ॥२१८॥
Meaning : The Jaina literature – prathamānuyoga – is replete with stories of great men of the past who had truthfulness in speech, the Scripture in intellect, compassion in heart, heroism in arms, strength of LakÈmī, wholesome charity for the suppliant, and treading the path to liberation. Even such great men were free from pride. It is a pity that in the present time men without a trace of such virtues are seen to be overtly overbearing.
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वसति भुवि समस्तं सापि संधारितान्यैः
उदरमुपनिविष्टा सा च ते वा परस्य ।
तदपि किल परेषां ज्ञानकोणे निलीनं
वहति कथमिहान्यो गर्वमात्माधिकेषु ॥२१९॥
Meaning : The earth that supports all objects is supported by others *. These, the earth and the sheaths, are stationed in the middle of the space . The space, too, is obscure in one corner of the knowledge of the Omniscient. In such a situation, when someone else with greater qualities exists, how can one entertain the sense of pride?
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यशो मारीचीयं कनकमृगमायामलिनितं
हतोऽश्वत्थामोक्त्या प्रणयिलघुरासीद्यमसुतः ।
सकृष्णः कृष्णोऽभूत्कपटबदुवेषेण नितरा
मपि च्छमाल्पं तद्विषमिव हि दुग्धस्य महतः ॥२२०॥
Meaning : The fame of Mārīca got tarnished by his deceitfulness of taking on the garb of a golden deer. YudhiÈÇhira’s* esteem was lowered among his dear ones due to his deceitful utterance, “Aśvatthāmā is killed.” And, KÃÈõa’s reputation was blackened due to his deceitful role in the dwarfish vāmana incarnation. It is right; even a little deceitfulness is devastating, as a little poison added to a large quantity of milk.
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भेयं मायामहागर्तान्मिथ्याघनतमोमयात् ।
यस्मिंल्लीना न लक्ष्यन्ते क्रोधादिविषमाहयः ॥२२१॥
Meaning : The large pit of deceitfulness is pitch-dark with delusion, and dreadful cobras of passions , like anger , live hidden in its depth. One should be scared of this pit of deceitfulness.
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प्रच्छन्नकर्म मम कोऽपि न वेति धीमान्
ध्वंसं गुणस्य महतोऽपि हि मेति मंस्थाः ।
कामं गिलन् धवलदीधितिधौतदाहं।
गूढोऽप्यबोधि न विधुं स विधुन्तुदः कैः ॥२२२॥
Meaning : O worthy soul! Do not think that no wise man comes to know about your clandestine evil-deeds, and obliteration of your high qualities. Who does not know the invisible Rāhu who swallows wholly the moon that soothes the living beings by its dazzling white rays?
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वनचरभयाद्भावन् दैवाल्लताकुलबालधिः
किल जडतया लोलो बालव्रजेऽविचलं स्थितः।
बत स चमरस्तेन प्राणैरपि प्रवियोजितः
परिणततृषां प्रायेणैवंविधा हि विपत्तयः ॥२२३॥
Meaning : The ‘camara’* deer, running away, in fear of her life, from the chasing lion or the hunter, stops, out of infatuation, as her beautiful tuft of hair on the tail gets entangled in the creepers. And, she gets killed. Alas! Due to her infatuation for the tuft of hair, she is deprived of her life. It is right; excessive infatuation, invariably, brings about calamities.
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विषयविरतिः संगत्यागः कषायविनिग्रहः शमयमदमास्तत्त्वाभ्यासस्तपश्चरणोद्यमः।
नियमितमनोवृत्तिर्भक्तिर्जिनेषु दयालुता
भवति कृतिनः संसाराब्धेस्तटे निकटे सति ॥२२४॥
Meaning : The following qualities are found in the worthy man who has reached near the shore of the ocean of worldly existence: aversion to sense-pleasures, renouncement of possessions, subjugation of passions, tranquility, selfcontrol and vows, oppression of the senses, contemplation on the Reality, engagement in austerities, control of mental transgressions, devotion to the Omniscient Lord, and compassion towards all.
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यमनियमनितान्तः शान्तबाह्यान्तरात्मा
परिणमितसमाधिः सर्वसत्त्वानुकम्पी।
विहितहितमिताशी क्लेशजालं समूलं
दहति निहतनिद्रो निश्चिताध्यात्मसारः ॥२२५॥
Meaning : The one who is engaged in observance of vows *, whose introverted-soul is rid of sensepleasures, who remains steady in meditation, who is compassionate in respect of all living beings, who accepts only helpful and limited food as per the procedure laiddown in the Scripture, is without sleep, and has acquired knowledge of the secrets of spiritual-advancement; such a man extirpates all anxieties.
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समधिगतसमस्ताः सर्वसावद्यदूराः
स्वहितनिहितचित्ताः शान्तसर्वप्रचाराः।
स्वपरसफलजल्पाः सर्वसंकल्पमुक्ताः
कथमिह न विमुक्तेर्भार्जनं ते विमुक्ताः ॥२२६॥
Meaning : Why would the ascetics who know all substances worth accepting and rejecting, are completely rid of sinful activity, are absorbed in self-contemplation after calming down the fidgetiness of the senses, who speak only what is beneficial to the self and the others, and are rid of all volitions and inquisitiveness , not merit liberation?
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दासत्वं विषयप्रभोर्गतवतामात्मापि येषां परस्
तेषां भो गुणदोषशून्यमनसां किं तत्पुनर्नश्यति ।
भेतव्यं भवतैव यस्य भुवनप्रद्योति रत्नत्रयं
भ्राम्यन्तीन्द्रियतस्कराश्च परितस्त्वां तन्मुहुर्जागृहि ॥२२७॥
Meaning : What more is there to lose for those who have become slaves to the lord of sense-pleasures, whose soul is dependent , and whose minds cannot discern between the virtue and the evil? They have nothing to lose. But, O ascetic! Since you possess the three jewels that illumine the world, you need to be fearful. Robbers in form of the senses are roaming all around you. Remain awake, always.
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रम्येषु वस्तुवनितादिषु वीतमोहो
मुह्येद् वृथा किमिति संयमसाधनेषु ।
धीमान् किमामयभयात्परिहृत्य भुक्ति
पीत्वौषधिम् व्रजति जातुचिदप्यजीर्णम् ॥२२८॥
Meaning : O worthy soul! When you have become delusion-free in respect of attractive external objects – inanimate and animate – why do you then unnecessarily delude yourself in respect of your instruments of restraint, the feather-whisk and the water-pot ? Does any wise man, who takes no food for fear of disease, ever provoke indigestion by intake of medicine?
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तपः श्रुतमिति द्वयं बहिरुदीर्य रूढं यदा
कृषीफलमिवालये समुपलीयते स्वात्मनि ।
कृषीवल इवोज्झितः करणचौरबाधादिभिः
तदा हि मनुते यतिः स्वकृतकृत्यतां धीरधीः ॥२२९॥
Meaning : As the farmer feels satisfied only when finally he has brought home his harvest which grows in the open and needs to be safeguarded against thieves, etc., the ascetic too feels satisfied only when finally he has brought to his soul the austerities and the scriptural knowledge which grow externally and need to be safeguarded against the thieves in form of the senses.
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दृष्टार्थस्य न मे किमप्ययमिति ज्ञानावलेपादमुं
नोपेक्षस्व जगत्त्रयैकडमरं निःशेषयाशाद्विषम् । पश्याम्भोनिधिमप्यगाधसलिलं बाबाध्यते वाडवः
क्रोडीभूतविपक्षकस्य जगति प्रायेण शान्तिः कुतः ॥२३०॥
Meaning : ‘I know the nature of substances and the enemy in form of desires can do no harm to me.’ Don’t be so overbearing. Without undermining the enemy, in form of desires, that engenders excessive fear in the three worlds, destroy it down to the roots. See, the oceanic-fire causes excessive damage to the ocean, itself with unfathomable water. It is right; where can one attain peace when the enemy is sitting in one’s lap?
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स्नेहानुबद्धहृदयो ज्ञानचरित्रान्वितोऽपि न श्लाघ्यः ।
दीप इवापादयिता कज्जलमलिनस्य कार्यस्य ॥२३१॥
Meaning : Just as the earthen-lamp , due to its association with oil, produces black-soot , the man whose heart is associated with attachment , though possessed of knowledge and conduct , produces karmas. He is not worthy of praise.
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रतेररतिमायातः पुना रतिमुपागतः ।
तृतीयं पदमप्राप्य बालिशो बत सीदसि ॥२३२॥
Meaning : O worthy soul! You have first renounced attachment and adopted aversion . Then, you have renounced aversion and adopted, yet again, attachment. Alas! This way, by not adopting the third stage – of equanimity, rid of attachment and aversion – you are getting distressed.
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तावद् दुःखाग्नितप्तात्मायःपिण्डः सुखसीकरैः ।
निर्वासि निर्वृत्ताम्भोधौ यावत्त्वं न निमज्जसि ॥२३३॥
Meaning : As long as you do not get immersed in the ocean that is the happiness of liberation, you, like the red-hot iron-ball of misery, cannot get happiness just by momentary sprinkling of the pleasures of the senses.
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मञ्क्षु मोक्षं सुसम्यक्त्व सत्यंकारस्वसात्कृतम् ।
ज्ञानचारित्रसाकल्यमूल्येन स्वकरे कुरु ॥२३४॥
Meaning : O worthy soul! By paying the earnest money in form of right faith , you have booked liberation. Now, by promptly paying the balance amount in form of right knowledge and right conduct , take its possession.
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अशेषमद्वैतमभोग्यभोग्यं निवृत्तिवृत्यो: परमार्थकोट्याम् । अभोग्यभोग्यात्मविकल्पबुद्धया निवृत्तिमभ्यस्यतु मोक्षकांक्षी ॥२३५॥
Meaning : The whole world is essentially one; segregation of its objects in terms of agreeable and disagreeable is just in the mind. Mental association for an object makes it agreeable, and dissociation disagreeable. The worthy soul who desires liberation should practise withdrawal from mental segregation of objects in terms of agreeable and disagreeable.
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निवृत्तिं भावयेद्यावन्निवृत्यं तदभावतः ।
न वृत्तिर्न निवृत्तिश्च तदेव पदमव्ययम् ॥२३६॥
Meaning : As long as there is association with external objects worth dissociating, one should contemplate dissociation . When no objects that need dissociation remain, one contemplates neither association nor dissociation .
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रागद्वेषौ प्रवृत्तिः स्यान्निवृत्तिस्तन्निषेधनम् ।
तौ च बाह्यार्थसंबद्धौ! तस्मात्तान् सुपरित्यजेत् ॥२३७॥
Meaning : Presence of attachment and aversion constitutes association , and absence of attachment and aversion constitutes dissociation . These, attachment and aversion, pertain to external objects. Hence, external objects should be renounced.
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भावयामि भवावर्ते भावनाः प्रागभाविताः ।
भावये भाविता नेति भवाभावाय भावनाः ॥२३८॥
Meaning : ‘In the whirl of transmigration, earlier, I have never contemplated on observances, like right faith . Now I contemplate on such observances. I have contemplated, over and over again, on observances, like wrong faith . Now I stop contemplation on such observances. Leaving observances that I contemplated on earlier, I now contemplate on new observances that cause the destruction of mundane existence.’
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शुभाशुभे पुण्यपापे सुखदुःखे च षट् त्रयम् ।
हितमाद्यमनुष्ठेयं शेषत्रयमथाहितम् ॥२३९॥
Meaning : Auspicious and inauspicious , merit and demerit , and happiness and misery – these are six. The first of each of these three pairs – auspicious , merit , and happiness – are beneficial for the soul and worth accepting. The remaining three – inauspicious , emerit , and misery – are harmful for the soul and worth rejecting.
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तत्राप्याद्यं परित्याज्यं शेषौ न स्तः स्वतः स्वयम् ।
शुभं च शुद्धे त्यक्त्वान्ते प्राप्नोति परमं पदम् ॥२४०॥
Meaning : Out of the three – auspicious , merit , and happiness – mentioned above as beneficial for the soul, discard the first one. By doing this, the remaining two will automatically cease to exist. Thus leaving the auspicious , the soul gets established in its pure nature, and reaches ultimately the supreme state of liberation.
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अस्त्यात्मास्तमितादिबन्धनगतस्तद्वन्धनान्यास्रवैः
ते क्रोधादिकृताः प्रमादजनिताः क्रोधादयस्तेऽव्रतात् ।
मिथ्यात्वोपचितात्स एव समल: कालादिलब्धौ क्वचित् सम्यक्त्वव्रतदक्षताकलुषतायोगैः क्रमान्मुच्यते ॥२४१॥
Meaning : The soul does exist and, since beginningless time, it is in bondage. Bondage is caused by influx of the karmic matter, auspicious and inauspicious, due to the activities of the mind, the speech, and the body. Influx is caused by passions , like anger . Passions, like anger, are caused by negligence . Negligence is caused by vowlessness which results from wrong-belief. The same soul in bondage, in a particular mode and on attainment of a favourable-time , observes these – right faith , vows , nonnegligence , destruction of passions , and curbing of activity – sequentially, and finally gets liberated.
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ममेदमहमस्येति प्रीतिरीतिरिवोत्थिता।
क्षेत्रे क्षेत्रीयते यावत्तावत्काशा तपःफले ॥२४२॥
Meaning : Infatuation for the body – ‘the body is mine and I am its’ – is like the calamity that inflicts the harvest. So long as such infatuation for the body persists in the soul, what hope is there for its liberation , the fruit of austerities ?
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मामन्यमन्यं मां मत्वा भ्रान्तो भ्रान्तौ भवार्णवे । नान्योऽहमहमेवाहमन्योऽन्योऽहमस्ति न ॥२४३॥
Meaning : Mistaking the self for the body and the body for the self , this soul has been wandering in the world. ‘Certainly, I am not others, I am not the body, etc.; I am only I. And, the others are others only; others are not I.’ When this true discernment dawns on the soul, it gets rid of wandering in the world.
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बन्धो जन्मनि येन येन निबिडं निष्पादितो वस्तुना
बाह्यार्थैकरतेः पुरा परिणतप्रज्ञात्मनः सांप्रतम् ।
तत्तत्तन्निधनाय साधनमभूद्वैराग्यकाष्ठास्पृशो
दुर्बोधं हि तदन्यदेव विदुषामप्राकृतं कौशलम् ॥२४४॥
Meaning : The objects of the world for which the man had earlier entertained deep infatuation and caused severe bondage, later on, when he acquires true knowledge and thereby gets absolutely detached to these, the same objects cause destruction of the above-mentioned bondage. This divine deftness of wise men is unparalleled and extremely difficult to fathom.
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अधिकः क्वचिदाश्लेषः क्वचिद्धीनः क्वचित्समः ।
क्वचिद्विश्लेष एवायं बन्धमोक्षक्रमो मतः ॥२४५॥
Meaning : For a certain soul, sometime there can be excessive bondage , sometime little bondage, sometime same , and sometime no bondage, just dissociation. This should be known as the sequence of bondage and liberation.
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यस्य पुण्यं च पापं च निष्फलं गलति स्वयम् ।
स योगी तस्य निर्वाणं न तस्य पुनरात्रवः ॥२४६॥
Meaning : The one whose merit and demerit , both, get dissociated without bearing fruit is called a ‘yogī’, the supreme ascetic. He is liberated from karmas and for him there is no future influx .
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महातपस्तडागस्य संभृतस्य गुणाम्भसा।
मर्यादापालिबन्धेऽल्पामप्युपेक्षिष्ट मा क्षतिम् ॥२४७॥
Meaning : O ascetic! Your great austerities are like a reservoir filled with the water of your qualities . Do not overlook even the slightest of breach in its embankment, i.e., your vows, etc.
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दृढगुप्तिकपाटसंवृतिर्धृतिभित्तिर्मतिपादसंभृतिः ।
यतिरल्पमपि प्रपद्य रंध्रम् कुटिलैर्विक्रियते गृहाकृतिः ॥२४८॥
Meaning : The asceticism is like a house. This house is protected by strong doors in form of ‘gupti’ – curbing of activities of the mind, the speech and the body. Its walls are ‘dhairya’ – firmness. Its foundation is ‘buddhi’ – the knowledge or the intellect. This house of asceticism is damaged by the snakes of attachment and aversion if even a small hole is left in it.
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स्वान् दोषान् हन्तुमुद्युक्तस्तपोभिरतिदुर्धरैः ।
तानेव पोषयत्यज्ञः परदोषकथाशनैः ॥२४९॥
Meaning : The ascetic is ever engaged, through severe austerities, in destroying own faults; if, out of ignorance, he engages in scandalizing others, it is like providing nourishment to those very faults.
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दोषः सर्वगुणाकरस्य महतो दैवानुरोधात्क्वचि
ज्जातो यद्यपि चन्द्रलाञ्छनसमस्तं द्रष्टुमन्धोऽप्यलम् ।
द्रष्टाप्नोति न तावतास्य पदवीमिन्दोः कलङ्कं जगद्
विश्वं पश्यति तत्प्रभाप्रकटितं किं कोऽप्यगात्तत्पदम् ॥२५०॥
Meaning : Even the blind is able to see any shortcoming that, like the black spot in the moon, may have unfortunately appeared in the great ascetic. However, this capability of the blind does not get him to the position of the great ascetic. Only because the moon has its own brilliance, the whole world is able to see its black spot. Does the onlooker get to the position of the moon?
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यद्यद चरितं पूर्वं तत्तदज्ञानचेष्टितम् ।
उत्तरोतरविज्ञानाद्योगिनः प्रतिभासते ॥२५१॥
Meaning : As the supreme ascetic – yogī – attains knowledge-based discernment, he reckons that his earlier conduct of censuring others and praising self was an act of ignorance.
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अपि सुतपसामाशावल्लीर्शिखा तरुणायते
भवति हि मनोमूले यावन्ममत्वजलार्द्रता ।
इति कृतधियः कृच्छारम्भैश्चरन्ति निरन्तरं
चिरपरिचिते देहेऽप्यस्मिन्नतीव गतस्पृहाः ॥२५२॥
Meaning : So long as the root of the mind remains moist by the water of infatuation, the creeper of desires of even great ascetics remains green . The discriminating ascetic, therefore, getting detached from even the body that he is acquainted with for so long, and maintaining equanimity in happiness and misery and in life and death, remains incessantly engaged in meditation, etc., hile enduring self-imposed inflictions on the body, viz., inhabiting places hostile to different seasons – a rock atop a mountain, a tree-base, or a river-bank.
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क्षीरनीरवदभेदरूपतस्तिष्ठतोरपि च देहदेहिनोः ।
भेद एव यदि भेदवत्स्वलं बाह्यवस्तुषु वदात्र का कथा ॥२५३॥
Meaning : When there is absolute distinction between the body and the possessor of the body that live together inseparably like the milk and the water, what can be said about the obviously distinct objects, like the wife, the son, the friend, the wealth, etc.?
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तप्तोऽहं देहसंयोगाज्जलं वानलसंगमात् ।
इति देहं परित्यज्य शीतीभूताः शिवैषिणः ॥२५४॥
Meaning : Just as water gets heated due to its association with the fire, I have been made miserable due to my association with the body. Thinking in this manner, those who long for liberation attain happiness only after dissociating themselves from the body.
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अनादिचयसंवृद्धो महामोहो हृदि स्थितः।
सम्यग्योगेन यैर्वान्तस्तेषामूर्ध्वम् विशुद्धयति ॥२५५॥
Meaning : The future birth of those great men who, through right meditation, eject from their hearts severe delusion , accumulated and grown since beginningless time, becomes sublime.
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एकैश्वर्यमिहैकतामभिमतावाप्तिम् शरीरच्युतिम्
दुःखं दुःकृतिनिष्कृतिम् सुखमलं संसारसौख्योज्झनम् ।
सर्वत्यागमहोत्सवव्यतिकरं प्राणव्ययं पश्यतां
किं तद्यन्न सुखाय तेन सुखिनः सत्यं सदा साधवः ॥२५६॥
Meaning : The ascetics for whom seclusion is as blissful as living in their kingdom; destruction of the body is the attainment of the desired object; sense-pleasures obtained as a result of dissociation of karmas are misery and, therefore, absence of sense-pleasures is extreme happiness; and death is a happy celebration of renunciation – what is there that will not bring them happiness? Rid of attachment and aversion , every object, favourable and unfavourable, appears bright to them.
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आकृष्योग्रतपोबलैरुदयगोपुच्छं यदानीयते
तत्कर्म स्वयमागतं यदि विदः को नाम खेदस्ततः ।
यातव्यो विजिगीषुणा यदि भवेदारम्भकोऽरिः स्वयं
वृद्धिः प्रत्युत्त नेतुरप्रतिहता तद्विग्रहे कः क्षयः ॥२५७॥
Meaning : The ascetic, through severe austerities, brings to premature fruition karmas that have already become subtle, like the tail of the cow that gets thin at the end. What grief is there for the ascetic if karmas get to fruition on their own? What is the loss for the great warrior who is proceeding to wage a war against his foe if the foe himself comes in front of him to fight the war?
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एकाकित्वप्रतिज्ञाः सकलमपि समुत्सृज्य सर्वसहत्वाद्
भ्रान्त्याचिन्त्याः सहायं तनुमिव सहसालोच्य किंचित्सलज्जाः ।
सज्जीभूताः स्वकार्ये तदपगमविधिम् बद्धपल्यङ्कबन्धाः
भ्यायन्ति ध्वस्तमोहा गिरिगहनगुहागुह्यगेहे नृसिंहाः ॥२५८॥
Meaning : The supreme ascetics, able to endure various afflictions, who have vowed to become independent by renouncing all external and internal possessions; who are rid of misgivings; who feel embarrassed having earlier erroneously considered their unhelpful body as helpful; who are engaged in attainment of their goal – such valiant supreme ascetics, like lion among men, rid of delusion, sitting in seclusion in a posture called ‘palyańkāsana’ on a mountain, in a dreadful forest, or in a cave, meditate on the way to get rid of the body, on the nature of the pure-soul, or on the Three Jewels .
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येषां भूषणमङगसंगतरजः स्थानं शिलायास्तलं
शय्या शर्करिला मही सुविहिता गेहं गुहा द्वीपिनाम् । आत्मात्मीयविकल्पवीतमतयस्त्रुटयत्तमोग्रन्थयः
ते नो ज्ञानधना मनांसि पुनतां मुक्तिस्पृहा निस्पृहाः ॥२५९॥
Meaning : The dirt sticking to their bodies is their ornament; the surface of the rock is their resting place; the gravelled earth is their bedstead; the natural, insulated abode of the panthers is their dwelling; they are rid of volition concerning ‘me’ and ‘mine’; their knot of darkness of ignorance has opened; and they long for nothing but liberation. May such possessors of the riches of knowledge purify our hearts!
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दूरारूढतपोऽनुभावजनितज्योतिःसमुत्सर्पणैर्
अन्तस्तत्त्वमदः कथं कथमपि प्राप्य प्रसादं गताः।
विश्रब्धं हारिणीविलोलनयनैरापीयमाना वने
धन्यास्ते गमयन्त्यचिन्त्यचरितैर्धीराश्चिरं वासरान् ॥२६०॥
Meaning : They have attained, with great effort, the happiness appertaining to their soul-nature by the spread of the light of knowledge that has appeared due to their constantly advancing austerities; they are seen with selfassurance by the flighty eyes of the she-deer, i.e., their figure does not engender fear in the mind of the naturally-fearful she-deer; glory to such revered sages. With their unparalleled ways of conduct, they spend, resolutely, their days and long years.
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येषां बद्धिरलक्ष्यमाणभिदयोराशात्मनोरन्तरं
गत्वोच्चैरविधाय भेदमनयोरारान्न विश्राम्यति ।
यैरन्तर्विनिवेशिताः शमधनैर्बाढम् बहिर्व्याप्तयः
तेषां नोऽत्र पवित्रयन्तु परमाः पादोस्थिताः पांसवः ॥२६१॥
Meaning : The ignorant men are not able to discriminate between the desire and the soul. However, the supreme ascetics whose intellect does not rest till it is able to discern between these two, and, possessed of wealth of tranquility, vanquish all external volitions by being established in their soul-nature. May the sacred dust raised by their feet purify us!
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यत्प्राग्जन्मनि संचितं तनुभृता कर्माशुभं वा शुभं
तद्दैवं तदुदीरणादनुभवन् दुःखं सुखं वागतम् ।
कुर्याद्यः शुभमेव सोऽप्यभिमतो यस्तूभयोच्छित्तये सर्वारम्भपरिग्रहग्रहपरित्यागी स वन्द्यः सताम् ॥२६२॥
Meaning : Karmas of merit and demerit accumulated over the past life are termed own-fate – ‘daiva’. While experiencing happiness and misery due to own-fate or ‘daiva’, the wise man who engages only in auspicious activities, leaving all inauspicious activities, is admirable. But the discriminating soul which, with the idea of destroying both merit and demerit and leaving behind the demon of worldly occupations and possessions, gets established in purecognition is worthy of adoration by noble men.
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सुखं दुःखं वा स्यादिह विहितकर्मोदयवशात्
कुतः प्रीतिस्तापः कुत इति विकल्पाद्यदि भवेत् ।
उदासीनस्तस्य प्रगलति पुराणं न हि नवं
समास्कन्दत्येष स्फुरति सुविदग्धो मणिरिव ॥२६३॥
Meaning : When the man becomes indifferent to the fruits, in form of happiness and misery, of the past karmas, he neither relishes nor detests these fruits. As he becomes rid of attachment and aversion , his past karmas fall off and fresh karmas do not bind him. Equipped thus with stoppage and dissociation of karmas, he shines forth like a pristine jewel; he is adorned with perfect-knowledge – omniscience – that illumines the self and the others.
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सकलविमलबोधो देहगेहे विनिर्यन्
ज्वलन इव स काष्ठं निष्ठुरं भस्मयित्वा ।
पुनरपि तदभावे प्रज्वलत्युज्ज्वलः सन्
भवति हि यतिवृत्तं सर्वथाश्चर्यभूमिः ॥२६४॥
Meaning : The perfect and pristine knowledge – omniscience – enters its dwelling, the body of the ascetic. Like the fire burns up the wood completely but still keeps on burning without smoke , the fire of omniscience mercilessly burns up completely the body of the ascetic but still keeps on emitting sparkling light. It is right; the conduct of the ascetics is a land of wonders, all-around.
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गुणी गुणमयस्तस्य नाशस्तन्नाश इष्यते।
अत एव हि निर्वाणं शून्यमन्यैर्विकल्पितम् ॥२६५॥
Meaning : The soul – the possessor-of-quality – is inseparable from the quality . Hence, destruction of the quality would mean destruction of the possessor-of-quality . While the doctrines of the others have imagined liberation as absolute non-existence , the Jaina Doctrine has expounded liberation as absolute absence of auspicious and inauspicious dispositions due to attachment and aversion in the soul.
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अजातोऽनश्वरोऽमूर्तः कर्ता भोक्ता सुखी बुधः।
देहमात्रो मलैर्मुक्तो गत्वोर्ध्वमचलः प्रभुः ॥२६६॥
Meaning : The soul, from the point-of-view of the substance – dravyārthika naya – is eternal, free from birth and death. From the point-of-view of its pure own-nature , it is incorporeal and does not have the qualities of colour, taste, smell and touch. From the empirical point-of-view, it is the doer of auspicious and inauspicious karmas, but from the transcendental point-of-view it is the doer of its psychic dispositions. From the empirical point-of-view, it is the enjoyer of happiness or misery as the fruits of its previously bound karmas, but from the real, transcendental point-of-view it enjoys infinite bliss. Happiness and knowledge are its ownnature . Empirically, it is of the size of the body, small or big. But, from the real point-of-view, it has innumerable space-points , equal to the universe-space . When rid of all karmic dirt, it naturally moves upward till the top of the universe, and remains steady forever atop the ‘Siddha śilā’.
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स्वाधीन्याद्दुःखमप्यासीत्सुखं यदि तपस्विनाम् ।
स्वाधीनसुखसंपन्ना न सिद्धाः सुखिनः कथम् ॥२६७॥
Meaning : When the ascetics are happy even out of their endurance of self-inflicted pain, like mortification of the body, why would the liberated souls, endowed with self-dependent bliss, not be happy?
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इति कतिपयवाचां गोचरीकृत्य कृत्यं
रचितमुचितमुच्चैश्चेतसां चितरम्यम् ।
इदमविकलमन्तः संततं चिन्तयन्तः
सपदि विपदपेतामाश्रयन्ते श्रियं ते ॥२६८॥
Meaning : This way, using a few words, this useful work has been composed. This will be enchanting to the hearts of the men with noble thoughts. May the potential-souls , who ponder this composition continuously and wholly, soon get rid of all adversities and attain the LakÈmī of liberation!
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जिनसेनाचार्यपादस्मरणाधीनचेतसाम् ।
गुणभद्र भदन्तानां कृतिरात्मानुशासनम् ॥२६९॥
Meaning : The ascetics are like the army of Lord Jina, the destroyer of karma-enemies. The apostles are the preceptors of the ascetics. Remembering always their pious feet, the worshipful ācārya, themselves possessing many propitious qualities, have crafted this composition that expounds the nature of the soul.
Alternate meaning: This composition – 'Ātmānuśāsana' – is the work of Ācārya Gunbhadra whose heart is dedicated to the remembrance of the feet of his Preceptor, Ācārya Jinasena.
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ऋषभो नाभिसूनूर्यो भूयात्स भविकाय वः ।
यज्ज्ञानसरसि विश्वं सरोजमिव भासते ॥270॥
Meaning : May Lord Rishabha Deva, son of Nābhirājā, in whose knowledge-lake the world appears like a lotus, bring you propitiousness!
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