·The slutlici's 2-pologia Lately has been a demand from many quarters for a scriptural edition free from the icdium of cxcessive claboration and the obscurity Inherent in too much brevity, and at the same uime giving all cxposition of the philosophy of life I myself had the feeling that the Jain layman was not quite as attentive to the philosophy of life as to the studies relating to the fundamentals of philosophy The result has not been what one would desire Where study does not crcato in man a tasic for introspection, the urge for higher truth at times degenerates into dou nright cvil Nonattachment is the talisman of Syadıada, but without purity in life, this will not work All modification of the mind arc produced by delusion Wrong perccp. tion and wrong conduct both periert the vision and the conduct So long as perception remains subject to change, what matters wlicther or not onc has ·knowledge of the higher truth? That is why the Lord said -“Where perception is right and delusion has dropped off there knowledge becomes right Where perception is wrong and delusion is dominant, knowledge cannot turn out right' Dry knowledge does not contribute to right-perception knowledge is right only when perception is so The glory of dedication to the Lord (Ishwara) sung in the Gita is on all fours with the Jain philosophic tenet of dedication to the soul In the light of Jain philosophy the soul itself is the Supreme Soul or Ishwara Every system of philosophy points to the same or a similar goal for achievement Moksha or the final attainment of liberation, is what all spiritual systems point to as the last stage in the soul's wanderings Whilst discussing the means, Jain philosophy gives the palm to the attainment of evenminded- Restraint, Ahimsa, Truth and the like are its various supports and help Where Arjuna of the Gita exhibits faint-heartedness in the war-theatre of Kurukshetra, Sambodhi's Meghakumara is similarly afflicted in the battlefield of Sadhana Where Yogiraj Krishna has sung the Gita, Lord Mahavira is the Sambodhi's songster Arjuna's manliness revives with Krishna's exhortation Likewise do Mabavıra's words give a sudden shake up to Meghakumar's nerves Only light lits One's ness

·effulgence illumines jnother What light Megha
attained is dulluscd uu thus volume It happens at
tines even a single ray can flood-light entire life
The original tclt in Sanskrit carries the title of
'Sambodhi' In English Tendering, it is cntitled
"Wisdom of Mahavira' as it seems morc cipressie
of that the book contains
The credit for this English-rendering is primarily
due to the labour oflosc of Shri K Bhuteria, Advocate,
Supreme Court and to the efforts of Shri K S Manian
and Muni Dulharaj over carcful revision
Munı Nathmal
Vallabha Niketan
Bangalore
15th Oct, 1969

·Contents 2 3 4 5 6 7 8 9 Stabilisation in Monhhood Tcachings and harmic Theory Tcachings on Human Indcavour Natural Bliss Teachings on the Means Stages of Enlightenment Importance of Commandments Bondage and Liberation Right and Wrong knowledge Restraint in Conduct The Seer Knowledge of Discrimination Ends and Means Path to Libcration Teachings on Akarma Mental Tranquillity Glossary 13 30 14 52 62 70 80 88 98 110 123 145 156 167 184 199 10 11 12 13 14 15 16 ---

·J
--
अणुव्रत अनुशास्ता
आचार्य तुलसी
आगम के हिमालय मे आचार्य भिक्षु ने साहित्य की गगा
प्रवाहित की। जयाचार्य ने उसे विस्तार दिया। आचार्य
कालूगणी ने उसके तटबन्ध को सुदृढ किया। अणुव्रत
अनुशास्ता आचार्य तुलसी उमे जन-जन तक पहुचा रहे है।
आचार्यश्रीने साहित्य और साहित्यकार दोनोकी मृष्टि की।
उनकी मृजनात्मक शक्तिमे उस स्रोतस्विनीको नया आयाम
मिला है। उसी त्रिपथगा के विशद प्रवाह में मिलने वाला
'एक स्रोत है प्रस्तुत ग्रन्थ, जो भेद से अभेद की दिशा में
गतिमान है और जिसका अनुरोध है कि व्यक्तित्व का दीप
समष्टि के दीवट पर स्थित होकर ही विश्वमानम को
आलोकित करे।

·I Stabilisation m Monblood ऐ ॐ स्व भूर्भुवस्त्रय्या, म्याता तीर्थदरी महान् । वर्धमानो वर्धमानो, मानदर्शन-मम्पदा ॥१॥ अहिंमामाचरन् धर्म, गहमान परोपहान् । वीर इत्याख्यया त्यात , परान् गत्वानपोड्यन् ।।२।। अहिमा-तीर्थमास्थाप्य, तारयजन-मण्डलम् । चरन् ग्राममनुग्राम, राजगृहमुपेयिवान् ॥३॥ 123 The Saviour of the thrcc worlds (heaven, carth and nether regions) the Great Tirthankar Vardhaman (Lord Mahavira), having established Ahimsa-tirthamoving about from place to place on his mission of saving humanity, came to Rajgrha He was overflowing with the wealth of right knowledge and right perception He was an embodiment 1 Ahimsa-tirtham- A Tirtha (Sangha or Order) consisting of four categories Monks, nuns, male followers and female followers, professing. preaching, and. practising the doctrine of Ahimsa (non-violence) ·2 Wisdom of Mahavira of Ahimsa-Dharma He did not cause pain to any living being, and bore all the afflictions that visited him He became famous as Mahavira (great conqueror) नाना मताप-मतप्ता, तापोन्मूलनतत्परा । नमाजग्मुर्जना भ्य., सुचिरा शान्तिमिच्छव 11८11 4 Those who were afflicted with various physical and mental ills, but were desirous for extinction thereof and eager for eternal peace, chame again and again to Lord Mahavira श्रेणिकस्यात्मजो मेघो, भव्यात्माल्परजोमल. । श्रुत्वा भगवतो भाषा, विरक्तो दीक्षित क्रमात् ।।५।। 5 Megha, son of Maharaja Shrenik came to Lord Mahavira His Karma (bondage), and ashrava (the cause of bondage) were few He was a Bhavya (soul capable of attaining emancipation) He heard the sermons of Lord Mahavira, became detached (from worldly objects), and having obtained his parents' consent, underwent initiation कठोरो भूतलस्पर्श, स्थान निर्ग्रन्य-नकुलम् । मध्येमार्ग शयानस्य, विक्षेप निन्यतुर्मन ॥६॥ 6 It so happened that on the first night after initiation, three things disturbed his mind First, the

·Wisdom of Mahavira
3
ground on which he was resting was hard, secondly,
there were Nirgranthas (monks) in large numbers, and
thirdly, he was resting in a passage
As a result of the
Nirgranthas going in and out brushing past him, he had
missed his sleep
त्रियामा
शतयामाऽभूत्, नानासकल्पशालिन-1
निस्पृहत्व मुनीना त, प्रतिपलमपीडयत् ।।७।।
7 Various thoughts rushed into his mind That
night seemed to him excessively long In particular,
the non-chalant attitude of the Nirgranthas caused
anguish in him
चिर
प्रतीक्षितो रश्मि, रवेरुदयमासदत् ।
महावीरस्य सान्निध्यमभजत् मोपि चञ्चल ||८||
8 He eagerly waited for the sun to rise The
night passed, and the sun's rays flashed forth With
his mind disturbed, he came to Lord Mahavira
विधाय वन्दना नम्र, विदधत् पर्युपासनाम् ।
विनयावनतस्तस्थौ, विवक्षुरपि मौनभाक् ॥
9 He made his obeisance in all humility He
wanted to open his mind, but delicacy stood in the
way

·4 Wisdom of Mahavira कोमल भगवान् प्राह, मेघ ! वैराग्यवानपि । इयता स्वल्पकष्टेन, कातरस्त्वमियानभू ॥१०॥ 10 Lord Mahavira said in a soft voice -“Meghal although detached, you have become overwhelmed with these few troubles! पश्य स्तिमितया दृष्टया, कष्ट तत्पौर्वदेहिकम् । असम्यक्त्वदशायाञ्च, वत्स | सोढ त्वया हि यत् ॥११॥ 11 Concentrate your mind, and then, calmly and coolly think of the sufferings of your past life Vatsa! (beloved disciple) at that time you were not endowed with Samyak-dristi (right perception), yet you did bear a lot of trouble very patiently ” " कथ मयाऽय किं कष्ट, स्वीकृत ब्रूहि तत् प्रभो ! न स्मरामि न जानामी-त्यस्मि बोद्ध समुत्सुक ।।१२।। 12 Megha replied-"Lord I What I suffered and how, I do not recollect, nor do I perceive the same. Lord 'I am eager to know Do kindly tell me भगवान् प्राह सत्योद्य, घटना पौर्वदेहिकी। जातिस्मृति विना वत्स | बोद्ध शक्या न जन्तुभि ॥१३॥ 13 The Lord sard-"Vatsa | You are correct. Without Jatismriti (knowledge wherewith the happenings of past lives can be recollected), no being can remember the happenings of the past life ·Wisdom of Malayıra 5 ईहापोह विनैकाग्य , विना सा नैव जायते । मस्कारा सञ्चिता गूढा , प्रादु स्युर्यत् प्रयत्नत ।।१४।। 14 Jatismriti cannot be acquired without iha (Reasoning) Apoha (Conclusion) and concentration of mind Accumulated and latent Samskaras can only become visible through great effort मेरुप्रभाऽभिधो हस्ती, त्वमासी पूर्वजन्मनि। विन्ध्यस्योपत्यकाचारी, विहारी स्वेच्छया बने ।।१।। 15 The Lord continued— Megha' In your previous life you were an elephant named Meiuprabha, freely roaming in the forests of the valleys of the Vindhyas व्यधा भयाद् वनवह्न मण्डल योजनप्रभम। लब्धपूर्वानुभूतिस्त्व दीर्घकालिकमाजित ।।१६।। 16 At that time, you were Samanasha (one with a developed mind), the memories of past life flashed back to your mind In order to be free from the dangers of forest fire, you constructed a platform stretching over eight miles घामा उत्पाटिता सर्वे, लता वृक्षाश्च गुल्मका । अकारीभ सप्तशत., स्थल हस्ततलोपमम् ॥१७॥ With the assistance of some seven hundred elephants you uprooted all grass, trees, herbs, and creep- ·6 Wisdom of Mahavira ers and converted that land clear and clean as the palm of the hand एकदा वह्निरुद्भूत, आरण्या पशवस्तदा । निरा प्राविशन्तत्र हिंस्रास्तदितरे तथा ॥१८॥ 18 At one time a fire broke out there Then all the beasts of the forest, carnivorous and herbivorous, forgetting their mutual animosity, tool shelter on your plateau यथैकस्मिन् विले शान्ता, निवसन्ति पिपीलिका । अवात्सु सकलास्तत्र, तथा वह्नर्भयद्रुता ।।१६।। 19 Just as ants live peacefully in a hole, these animals, afraid of the fire, stayed there in peace . मण्डल स्वल्पकालेन, जात जन्तुममाकुलम् । वितस्तिमात्रमप्यासीत्, न स्थान रिक्तमद्भुतम् ।।२०।। 20 In a short while, the plateau became packed with the forest animals, not an inch of space was left vacant विधातु गात्र-कण्डूति, त्वया पाद उदञ्चित । स्थान रिक्त समालोक्य, शशकस्तत्र मस्थित ॥२१॥ 21 To scratch your body, you raised one of your legs Finding the space occupied by your leg vacant, a hare came and settled there ·Wisdom of Malavira 7 . कृत्वा कण्डूयन पाद , दधता भूतले पुन । माशको निम्नगोग्लोकि, त्वया तत्त्व बिजनिता ।।२२।। तदानुकम्पिना तत्र, न हत स्यादसों मया। इति चिन्तयता पाद , त्वया मधारितोऽन्तरा ॥२३॥ 22 23 After scratching the body, when you were about to replace the leg on the ground, you found the hare seated there You were acquainted with thc tcncts of Ahimsa, moved by pity, you kept your leg in mid-air Icst the poor hare should be trampled to death न शुभेनाध्यक्मायेन, लेश्यया विशुद्धया । ममार स्वल्पना नीनो, मनुप्यायुम्त्वयाजितम् ।।२611 24 By dint of pious Adhya asya (a subtlc faculty of mind) and of purc Lesya (mental condition), you reduced the period of your sojourn in worldly life, and acquired the atoms of Ayushya Karma capable of helping rebirth as human being मायदिनेनाइय, दव स्वय शम गत । निर्धम जातमाकाश-मभया जन्तवोऽभवन् ।॥२५॥ 25 The fire got automatically cutinguished after two days and a half The aimosphere became free from smoke, and the wild beasts were frced from danger of fire ·8 Wisdom of Mahavira स्वच्छन्द गहने शान्ते, गहने शान्ते, विजह, पशवस्तदा। पलायित शशकोऽपि, रिक्त स्थान त्वयेक्षितम् ।।२६।। They again started roaming freely in that quiet jungle The hare too went away and you found the space vacant 26 पाद न्यस्तु पुन मौ, सार्द्ध-द्वयदिनान्तरम् । स्तम्भीभूत जडीभत, त्वया प्रयतित तदा ॥२७॥ 27 Having elected to stand thus for two days and a half, you attempted to replace on the ground the raised leg which had by then become inflexible as a pillar स्यूलकाय क्षुधाक्षाम, जरसा जीर्ण-विग्रह । पाद-न्यासे न शक्तोऽभृ भूतले पतित स्वयम् ॥२८।। 28 Burdened with a heavy body, weak through hunger and worn with old age, you could not replace the leg on the ground, and fell down विपुला वेदनोदीर्णा, घोरा वेदनोदीर्णा, घोरा घोरतमोज्ज्वला। सहित्वा समवृत्तिस्ता, नत्र यावद दिन-त्रयम् ।।२६।। 29 At that time you suffered terrible and excruciating pain For three days you bore all this utterly unperturbed ·Wisdom of Mahavira 9 . आयुरन्ते पूरयित्वा, जातस्त्व श्रेणिकाङ्गज । अहिंमा साधिता सत्त्वे, कप्टं च ममता धिता ॥३०॥ 30 You practised Alumsa, and suffered pain with indifference In the end, after having passed ilirough four life, you were born as a son to Raja Shrenika अवशा वेदयन्त्येके, काटमजितमात्मना। विलपन्तो विपीदन्त , समभाव मुदुर्लभ ॥३१॥ 31 Sei eral people invite suffering (by thcir cvil deeds) and when they have to undergo these, they do so with a wailing and a heavy heart Man is frec while he acts, but is a slave to the consequences It is not easy to become even-minded उदीर्णा वेदना यश्च, सहते ममभावत । निर्जरा कुरुते काम, देहे दुख महाफलम् ।।३२।। 32 The person who undergoes with equanimity suffering caused by Karma earns a great deal of Nirjara (self-purification born of the extinction of karma), for, to go through physical ailments caused by harma leads to immense good असम्यकत्वी तदा कप्टे, नाभवो वत्स | कातर । सम्यक्त्वी मयमीदानी, क्लीबोऽभू स्वल्पबेदने ॥३३॥ 33 Vatsa | Although in your birth as an elephant you had not acquired right perception, cyen then you ·10 Wisdom of Mahavira did not behave like a coward when confronted by suffering Now you have the right perception and have become a monk Still, faced with this slight distress, your behaviour smacks of cowardice मुनीना काय-मम्पर्ण - प्रमिला-नाश-मावत । अधीरो मामुपेनोमि, सद्यो गन्तु पुनर्गृहम् ॥३४॥ 34 As a result of the Sadhus touching you, you could not sleep at night This little discomfort has made you chicken-hearted, and you have fast rushed to me ready to resume worldly life - नाह गन्तु समर्थोम्मि, मुक्ति-मार्ग सुदुश्चरम् । यत्र कप्टानि सह्यानि, नानारूपाणि सन्ततम् ।।३।। 35 You thought --'The path to liberation is very difficult to Tread, I have not the necessary strength for it, for people keeping to it have constantly to undergo sufferings of various types सर्वे म्वार्थवशा एते, मुनयोऽन्य न जानते । भीम सुदुश्चरो घोरो, निग्रंन्याना तपोविधि ॥३६।। 36 'These sadhus are selfish, they do not care for others The mode of penance for Nirgrantbas is awe inspiring, difficult and severe' ·Wisdom of Mahavira 11 युक्तोऽय किमभिप्राय, मोहमूल विजानत । देहे मुग्धा जना लोके, नानाकष्टेषु शेरते ॥३७॥ 37 Is it proper for those who are in the know of the root cause of Noha (delusion) to think the way you liave thought? Don't you know that people given to attachment to the body suffer un various ways? युक्तं नैतत्तवायुप्मन् । तत्त्व वेत्मि हिनाहितम् । पूर्व-जन्म-स्थिति स्मृत्वा, निश्चल कुरु मानसम् ।।३।। 38 Oh Blest with a long life! It is not proper for you to think like that What is proper and What is not is mdeed well known to you Recollect the events of your past life and calm your mid" " हन्न । हन । ममर्योऽय-मर्थो यश्च त्वयोदित । मदीयो मानसो भायो, बुद्धो बुद्धेन पर्वथा ।।६।। 39 Megha replied--"Lord' What you have said is quite correct You have fully read my mind" १ ईहापोह मार्गणाञ्च, गवेपणाञ्च कुवंता। तेन जातिम्मृतिलब्धा, पूर्वजन्म विलोकितम् ॥४०॥ 40 With the aid of Iha, Apoha, Margana and Gaveshana, Megha could recollect the events of his past life as they flashed before his eyes ·12 Wisdom of Mahavira मेघ प्राह- त्वदीया देशना सत्या, दृष्टा पूर्वस्थितिर्मया । सन्देहाना विनोदाय, जिज्ञासामि च किञ्चन ॥४१॥ 41 Megha said-"LordIYouare perfectly correct I have now recollected the events of my past life Still, I have some doubts in my mind To remove these, I should like to make some inquiries of you” ·2 Happmess and Karmic Theory मेघः प्राह-- सुखानि पृष्ठत कृत्वा, किमर्थ कप्टमृद्वहेत् । जीवन स्वल्पमेवैतत्, पुनर्लभ्य नवाऽथवा ॥१॥ Megha said---"Why should one turn his back on happiness and suffer pain when life is short and there is no knowing about a rebirth (as a human being)?” 1 भगवान् प्राह-- मुखासक्तो मनुष्यो हि, कर्तव्याद्विमुखो भवेत् । धर्म रुचिमाधत्ते, विलासाबद्धमानसः ॥२॥ 2 The Lord replied-"One who remains attached to worldly happiness, and indulges in it, neglects his duties, he has no inclination towards religion कर्तव्यञ्चाप्यकर्त्तव्य, भोगासक्तो न शोचति । कार्याकार्यमजानानो, लोकश्चान्ते विपीदति ॥३॥ Attached to worldly pleasures, he is incapable 3 ·14 Wisdom of Malaura of differentiating between what is duty and what is not. Such a person comes at last to grief” " मेघ प्राह-- सुख स्वाभाविक भाति, दुसमप्रियमङ्गिनाम् । तत् किं दुख हि सोटव्य, विहाय मुखमात्मन ।।४।। 4 Megha said "Happiness appears to be natural and dear, and misery unpleasant to beings Then why should one give up happiness and suffer pain? . भगवान् प्राह- यत् सौख्य पुद्गल सृष्ट, दुख तत् वस्तुतो भवेत् । मोहाविप्टो मनुष्यो हि, सत्तत्त्व न हि विन्दति ॥५॥ 5 The Lord said—"The happiness related to Pudgala is in reality unhappiness, but a man overwhelmed by Moha (delusion) cannot grasp this truth दृप्टिमोहेन मूढोऽय मिथ्यात्व प्रतिपद्यते । मिथ्यात्वी घोरकर्माणि, मृजन भ्राम्यति मसृतौ ।।६।। 6 A person afflicted with Darshana Mohd (dcluding Karma which distorts perception) inclines towards Mitthyatva (wrong perception) and accumulates through his harma endless seeds of bondage resulting in transmigration ·Wisdom of Mahavira 15 रागडेपो च मूढश्चारितमोहेन, रज्यति द्वेष्टि च क्वचित् । कर्माणि, त्रवतस्तेन ममृतिः ॥७॥ 7 One afflicted with Charitra-Moha (dcluding karma which defiles character) is subjcct at time to likes, and at others to dislikes Through attachment and liatred harma overwhelms the soul, causing repeated birth and death यथा च अण्डप्रभवा बलाका, अण्ड वनाकाप्रभव यथा च । एवञ्च मोहायतन हि तृष्णा, मोहश्च तृप्णायतन वदन्ति ।।८।। 8 As a crane comes out of an egg, and the egg is laid by a crane, likewise desire is thc origin of delusion, and delusion again is the sourcc of desire द्वेषश्च रागोऽपि च कर्मवीज, कर्माऽय मोहप्रभव वदन्ति । कर्माऽपि जातेमरणस्य मूल, दुख च जाति मरण वदन्ति ।।६।। 9 Love and hatred are the root causes of Karma, and these are the products of delusion ging rise to birth and death Tirthankaras have described birth and death as misery दुख हत यस्य न चास्ति मोहो, मोहो तो यस्य न चास्ति तृष्णा। तृष्णा हता यस्य न चास्ति लोभो, लोभो हतो यस्य न किञ्चनास्ति।१०। 10. Misery ccases in the absence of delusion, delusion in the absence of greed, grced in the absence ·16 Wisdom of Mahavira on voluntarily of covetousness, and covetousness negating possessions द्वपञ्च रागञ्च तयैव मोह-मुद्धर्तु कामेन समूलजालम् । ये ये द्य पाया अभिपेवणीया-स्तान् कीर्तयिष्यामि यथानुपूर्वम् ।।११।। 11 I am narrating in due order the steps to be followed by a monk thoroughly to uproot love, hatred and delusion रसा प्रकाम न निषेवणीया., प्राप्ता रसा दृप्तिकरा नराणाम् । दृप्तञ्च कामा समभिद्रवन्ति, द्रुम यथा स्वादु-फल विहगा. ।।१२।। 12 Pleasant food should not be indulged in excessive quantities, for this results in excitement, desire darts on the excited, like birds upon a tree with sweet fruits यथा दवाग्नि प्रचुरेन्धने वने, समारुतो नोपशम ह पैति । एक हुपीकाग्निरनल्पभुक्ते, न शान्तिमाप्नोति कथञ्चनापि ॥१३॥ 13 As in a forest full of firewood the fire fanned by the wind cannot be extinguished, even so, the fire as it were, of the senses of a glutton evades all control विविक्तशय्याऽमनयन्त्रिताना-मल्पाशनाना दमितेन्द्रियाणाम् । रागो न वा धर्षयते हि चित्त, पराजितो व्याधिरिवीपधेन ॥१४॥ 14 The minds of those who live frugally and sequestered, eat little food and have subdued their ·Wisdom of Malavira 17 senses, cannot be conquered by the foe, namely attaclıment, just as disease dispelled by mcdicinc cannot afflict the body any longer कामानुगृद्धि-प्रभव हि दुस, सर्वस्य लोकम्य सदैवतस्य । यत् काविक मानसिकञ्च किञ्चि, त्तस्यान्तमाप्नोति च वीतराग ॥१५॥ 15 The physical and mental ills of all beings including the gods arise from unbridled desires for sensual enjoyment The dispassionate puts an end thercto मनोजेप्वमनोनेपु, स्रोतमा विपयेपु य । न रज्यति न च द्वेप्टि, समाधि सोऽधिगच्छति ॥१६॥ 16 He who is not attached to, or revulsed by, pleasant or unpleasant objects respectively attains Samadlu (mental tranquillity) प्रवर्तक प्राहु, म्पर्शा रमास्तथा गन्धा, पाणि निनदा इमे। विपया ग्राहकाण्येपामिन्द्रियाणि ययाक्रमम् ॥१७॥ स्पर्शन रसन घ्राण, चक्षु थोत्रञ्च पञ्चमम् । एपा मर्थिग्रहण मनः।।१८॥ 1718 Sensations of touch, taste, smell, form and sound are the objects, and the organs that perceive these respectively are those of touch, taste, smell, sight and licaring Mind is at once the motor of these file organs and the receptacle of all objects ·18 Wisdom of Mahavira न रोद्ध विपया शक्या, विशन्तो विपयिबजे । मङ्गो व्यक्तोऽयवाव्यक्तो, गेलु शक्योस्ति तदगत ॥१६॥ 19 What is received tlirough any organ cannot be shut out, but the attachment to it, explicit or implicit, can be stopped through adequate effort अमनोज्ञा द्वेपवीज, गग-वीज मनोरमा । द्वयोरपि सम य न्याद, वीतराग स उच्यते ।।२०।। 20 Undesirable objects cause dislike, and the desirable attachment, one indifferent to cither is known as veetaraga (dispassionate) विपयेप्वनुरक्तो हि, तदुत्पादनमिच्छति । रक्षण विनियोगञ्च, भुजस्तान् प्रतिमुह्यति ।।२१।। 21 The person addicted to sensual objects wants to multiply these, next to safeguard, and thercaſter to Thus folly follows folly ad infinitum enjoy them उत्पाद प्रति नागो हि, निधि प्रति नया व्यय । श्यिा प्रत्यक्रिया नाम, माशय लघु धावति ।।२२।। 22 Destruction after production, expending after storing, inaction after action-thuis is an unalterable law अतृप्तो नाम भोगाना, विगमन विपीदति । अतृप्या पीटितो लोक, यादने दत्तमुच्यम् ।।२३।।

·Wisdom of Mahavira 19 23 An unsatisfied person gricves over the loss of objects of enjoyment and commits theft तृप्णया ह्यभिभूतस्य, अतृप्तस्य परिग्रहे। माया मृपा च वर्धते, तत्र दुखान्न मुच्यते ॥२४।। 24 Deceit and falsehood progress with greed and excessivc possessions, with no end to the resultant misery. पूर्व चिन्ता प्रयोगम्य, समये जायते भयम्। पश्चात्तापो विपाके च, मायाया अनृतम्य च ।।२।। Worry, dread and penitence succeed each other prior to, during and after resort to deceit and falsehood 25 विपयेषु गतो द्वेप, दुखमाप्नोति शोकवान् । द्विप्ट-चित्तो हि दुखाना, कारण चिनुते नवम् ।।२६।। 26 To hate the objects of senses is to invite misery and remain unhappy, a hate-filled mind continually creates fresh causes for misery विपयेषु विरक्तो य , म शोक नाधिगच्छति । न लिप्यते भवम्योपि, भोगश्च पद्मवज्जलं ॥२७।। 27 A detached person never meets with grief, and even while leading a worldly life, does not become entangled in worldly pleasures, just like a lotus in water ·20 Wisdom of Mahavira इन्द्रियार्था मनोर्थाश्च, रागिणो दुख-कारणम् । न ते दुख वितन्वन्ति, वीतरागन्य किञ्चन ॥२८॥ 28 To a person of great attachment the objects of the organs and of the mind cause suffering, but they inoffensively pass by a veetaraga विकारमविकारञ्च, भोगा जनयन्त्यमी। तेप्यासक्तो मनुष्योहि, विकारमधिगच्छति ।।२।। 29 Objects of the senses (sound and the like) neither pollute nor purify the soul but a person attached to them gets polluted मोहेन प्रावृतो लोको, विकृतात्मा विशिक्षित । क्रोध मान तथा माया, लोभ घृणा मुहुव्रजेत् ॥३०॥ 30 One whose knowledge is shrouded by delusion and whose soul is not pure, even though learned, often gives vent to anger, egoism, deceit greed and hatred अरतिञ्च रति हान्य, भय शोकञ्च मैथुनन् । स्पृशन् भूयोऽपि मूटात्मा, भवेत् कारुण्यभाजनम् ॥३१॥ 31 The soul which is averse to restraint and is a libertine, constantly given to laughter, dread, grief and co-habitation is an object of pity प्रयोजनानि जायन्ते, बोनमा वशतिन । अनिच्छन्नपि दुखानि, प्रार्थी तत्र निमज्जति ।।२।।

·Wisdom of Mahavira 21 32 A person given over to his senses needs various objects, although not inviting grief, he falls a prey to it मुखाना लब्धये भूयो, दुखाना विलयाय च। मगृह णन् विपयान प्राज्यान्, सुखैपी दुखमश्नुते ।।३३।। 33 One seeking happiness and shunning unhappiness relies more and more on his possessions, but only Teaps sorrow इन्द्रियार्था इमे सर्वे, विरक्तस्य च देहिनः। मनोज्ञत्वाऽमनोज्ञत्व, जनयन्ति न किञ्चन ।।३४॥ 34 In a detached person all these sense objects create neither affection nor disaffection कामान् मकल्पमानस्य सङ्गो हि बलवत्तर । तानऽसङ्कल्पमानस्य, तस्य मूल प्रणश्यति ।।३।। 35 Attachment gets rooted in one whose mind dwells in sense pleasures It can only be rooted out through staying away from these कृतकृत्यो दीतराग, क्षीणावरणमोहन । निरन्तराय शुद्धात्मा, सर्व जानाति पश्यति ।१३६।। 36 A person whose four types of karmas Gnanavarana, Darshanavarana, Mohaniya, and Antaraya have been extinguished, who has fulfilled him- ·Wisdom of Mahavira 23 भगवान् प्राह- धर्माधर्मी पुण्यपापे, अजानन्नत्र मुह्यति । धर्माधर्मी पुण्यपापे, विजानन्नात्र मुह्यति ।।४०॥ 40 The Lord said "Through ignorance about Dharma and Adharma, merit and sin(Punya and Papa), one gets deluded Knowledge of these dispels delusion सन्तोऽसन्तश्च सस्कारा , निरुद्धयन्ते हि सर्वथा । क्षीयन्ते' मञ्चिता पूर्व, धर्मेणतच्च तत् फलम् ।।४।। 41 Incoming good and bad Samaskaras (latent impressions in the mind) are stopped by Dharma and already accumulated ones are weakened This alone is the fruit of Dharma असन्तो नाम सस्कारा, सचीयन्ते नवा नवा । अधर्मेण तदेवास्ति, तत्फल तत्त्वसम्मतम् ।।४२।। 42 Through Adharma bad sanskaras build up ever fresh In reality, this is the fruit of Adharma सस्कारान् विलय नीत्वा, चित्वा तानन्तरात्मनि । क्रियामेतीप्रकुर्वात, धर्माधर्मा निरतरम् ।।४।। 43 The process of elimination of samskaras on the one hand and accumulation of bad ones on the other, incessantly goes on through the activities of Dharma and Adharma respectively ·24 Wisdom of Mahavira पुण्यपापे प्रजायेते, हेतुभूते प्रमुख्यत । सुखदुखानुभूत्योश्च, सामग्र्या नैव निश्चिति ॥४४॥ 44 This is certain that merit and sin play a dominant role as causes for the feelings of enjoyment and suffering, but they need not necessarily operate as causes for the acquisitions of objects of enjoyment द्रव्य क्षेत्र तया काल , व्यवस्था मतिपौरुपे। एतानि हेतुता यान्ति, पुण्यपापोदये ध्रुवम् ॥४५॥ 45 The substance, place, time, systems, intelligence and manhoodall these certainly act as causes in the fruitifications of merit and sin धार्मिको नार्थमपन्न , धनाढ्य स्यादधार्मिकः । नेति धर्मस्य वैफल्य, फल तस्यात्मनि स्थितम् ॥४६।। 46 That a virtuous soul is not wealthy, that an evil soul is wealthy is not the fault of Dharma The fruit of Dharma relates only to the soul अनावृ भवेद् ज्ञान, दर्शन स्यादनावृतम् । प्रस्फुरेत् महजानन्द , वीर्य स्यादपराजितम् ।।४।। प्रवर्धते परा शान्ति , धृति सतुलन क्षमा । फलान्यमूनि धर्मस्य, फल तस्यास्ति नो धनम् ॥४८॥ 47 48 Knowledge becomes unobscured, perception is unveiled, habitual bliss radiates, valour becomes invincible, supreme peace grows manifold, so too

·Wisdom of Mahavira
25
These are the
steadfastness, equipoise and patience
fruits of Dharma, not worldly riches
"
मेष प्राह
कयमात्मतुलावाद,
भगवस्तव सम्मतः।
भिन्नानि सन्ति कर्माणि, कृतानि प्राणिनामिह ॥४६॥
49 Megha again observed 'Lord! Dost Thou
approve of this theory of unity of souls, when karmas
of individuals continue to be diverse?"
भगवान् पाह-
वत्म । तत्त्व न विजात, साम्प्रत तन्मय. शृणु।
समस्त्यात्मतुलावाद , सम्मतो मे स्वरूपत ॥५०॥
50 The Lord said- "Vatsa ! You have not
understood its essence Listen concentrated and most
attentively This theory of unity of souls has been
fully endorsed by me as according to its real nature
अनन्त नाम चैतन्य, आनन्दश्चाप्यवाधित ।
अस्त्यप्रतिहता शक्ति, जीवमात्रे स्वरूपत ॥५१।।
51 Beings possess unlimited knowledge, un-
bounded bliss and invincible strength This is their
real nature
कर्मभि नैव, जीवेषु, कृतो भेद स्वस्पत ।
स्वस्पावरणे भेद, मात्राभेदेन ते कृत ॥५२॥

·26 Wisdom of Mahavira 52 The difference in the nature (Swarupa) of individuals is not due to Karma The veil over the real nature of each individual is not the same There is difference in the extent of its thickness, which is a result of its own harma अस्तित्व भिद्यते नैव, तेनात्मौपम्यमहति । अभिव्यक्तावसी भेद , नासी भेदोस्ति वास्तव ॥५३|| 53 Karma does not bring about any difference in the real nature of the souls, whence the idea of the The apparent difference is in its manifestation in different bodies, hence this difference is unreal" (983 LO unity of souls मेघ. प्राह- 131sog कथ त्वयाऽहमिन्द्राणा सिद्धान्त प्रतिपादित ? यद्येप घटते तर्हि, कर्मवादो विलीयते ॥५४॥ 54 Megha observed “How is it, Lord ' Thou propoundest this theory of 'Ahamındra' (A system where everyone is equal and feels as such)? If this could hold good, it upsets the Karmic apple cart' ध्रुवम्। भगवान् प्राह- म्वामिसेवकसवध , व्यवस्थापादितो सामुदायिकसवधा , मर्वे नो कर्मभि कृता ॥५५॥ The Lord said "The relation between a 55 ·Wisdom of Mahavira 27 No master and servant is certainly based on set rules social relations are the products of karma A presi- राजतने भवेद् राजा, गणतो गणाधिप । व्यवस्थामनुवर्तेन, विधि रेप न कर्मग ॥५६।। 56 A hing is the ruler in a monarchy dent rules in a democracy These modes of government have no relation to karma, but are entirely dependent on the prevailing systems दासप्रथा प्रवृत्तासी, यदि कर्मकृता भवेत् । तदा तस्या विरोधोऽपि, कथ कार्यों मया भवेत् ।।५७।। 57 If the prevailing system of slavery is a product of karma, how can I stand against it? नासी कर्मकृता वत्स | , व्यवस्थापादिता ध्रुवम् । मामाजिक्या व्यवस्थाया परिवर्तोऽपि मे मत ||५८।। 58 Karma has no place in these affairs, Vatsal These surely are the offshoots of prevailing systems My view is social systems are mutable देहधारणसामग्री, मीनाना मुलभा जले। न तत्र वाधत कर्म, किं वाधेत तदा नरान् ।।५।। 59 Fish find abundant supply in water for the upkeep of their bodies Karma 15 no bar to this Why should karma stand in the way only of man's procuring his bodily sustenance ?

·28 Wisdom of Mahavira सर्वेपा च मनुष्याणा, सुलभा जीविका भवेत् । औचित्येन व्यवस्थाया , कर्मवादो न दुप्यति ।।६०॥ 60 In a proper social set-up all men should be able to make their living Karmic theory is not repudiated on this account दुर्वृत्ताया व्यवस्थाया, लोक कष्टानि गच्छति । मवृत्ताया व्यवस्थाया, लोको हि सुखमृच्छति ॥६१।। 61 In an cul set up men are grounded down by misery Under a good system man attains happiness मुखदु खे व्यवस्थाप्ये, नारोप्ये कर्ममु क्कचित् । मुखदु खे च कर्माप्ये, व्यवस्थाया शिरस्यपि ॥६२।। 62 The blame for happiness and misery which are conditioned by social systems should not be laid at the door of karma Likewise the social set up is freed from all blame where Karma is the cause of these प्रतिव्यक्तिविभिन्नास्ति, योग्यता स्वगुणात्मिका। कविरणमात्राया, तारतम्यविभेदत ॥६३।। 63 Inherent capacity differs in every individual because of the varying density of the karmic veil उपशान्तो भवेत् क्रोध , मान माया प्रलोभनम् । समीचीनाव्यवस्था स्यात्,स्वातत्र्य स्यादवाधितम् ।।६४॥ 64 When anger, self-importance, deceit and avarice ·Wisdom of Mahavira 29 all get becalmed, a benevolent social system will operate and unfettered freedom will prevail उत्तेजितो भवेद् क्रोध , मान माया प्रलोभनम् । व्यवस्थाप्यसमीचीना, पारतत्र्य प्रवर्धते ॥६५॥ 65 When anger, self-importance, deceit and avarice become inflamed, the social system becomes malevolent and abject dependence will rule supreme ·Teachmgs on Human Endeavou, मेघ प्राह कप्टानि सहमानोपि, घोर नैको विपीदति। एकस्तल्लेशतो दीन-स्तत्त्ववित्तत्वमत्र किम् ॥१॥ 1 Megha said---"While one faced with the severest troubles does not get dejected another is upset over the slightest trouble Oh, Omniscient What is the reason for this?"* even भगवान् प्राह- कष्ट यो मन्यते स्पष्ट, परिणाम स्वकर्मण । घद्धत्ते यो बिना भोग, स्वकृत नान्यथा भवेत् ।।२।। स्व-कृत नाम भोक्तव्य-मत्रामुत्र न नराय । आयतिप्वपि कप्टेपु, इति जानन विद्यते ॥ 23 The Lord replied --"A person who clearly looks on troubles as the harıcst of his own actions and firmly believes that it cannot be expiated without reaping it, that is, ine harvest must doubtless be ·Wisdom of Mahavira 31 garnered right here, or hereafter, such a person does not feel perturbed even when faced with severe troubles कष्टान्यामत्रयेत् सोऽथ, कृत-शुद्धयं यथावलम् । स्वीकृतस्याऽप्रच्यवार्थ, मोक्षमार्गम्य मततम् ।।४।। 4 He therefore invites troubles in order to purify his own acts to the best of his ability and to remain constantly on the path of emancipation. अकप्टासादितो मार्ग कप्टापाते प्रणश्यति । कप्टेनापादितो मार्ग कप्टेप्वपिन नश्यति ।।५।। 5 The path that comes one's way without troubles is lost at the first sight of trouble, while the one that is sought in troubles is never lost even in the face of greater trouble वल वीर्य च सप्रेक्ष्य, श्रद्धामारोग्यमात्मन । क्षेत्र कालञ्च विनाय, तथात्मान नियोजयेत् ॥६॥ 6 In the light of one's physical powers, spiritual vigour, faith, health, time and place, a person should engage himself in religious pursuits तपस्तथा विधातव्य, चित्त नातं भजेद् यया। विवेक प्रमुखो धर्मो, नाविवेको हि शुद्ध्यति ।।७।। 7 Acts of penance should be so ordered as not to trouble the mind Discrimination is the most ·32 Wisdom of Mahatıra prominent factor of religion Onc devoid of it cannot mahe himself purc म्वकृत नाम भोक्तव्य, श्रद्धत्ते नेति यो जन । श्रद्दधानोपि यो नैव, स्यात्मवीर्य समुन्नयेत् ।।८।। स कप्टाद् भयमाप्नोति, कप्टापातं विपीदति । नाशक्षा प्राप्य कप्टाना, स्वीकृत मार्गमुज्झति ।।६।। 89 A person who docs not believe that he has to bear the consequences of his own acts and decds, and cven after believing it, does not employ himself in pious deeds, becomes afraid of troubles and feels distressed when faced with them, why, even in anticipation of troubles, he gives up the chosen path मागोंय वीर्यहीनाना, वत्म । नेप हितावह । धीर कप्टमकप्टञ्च, मम कृत्वा हित रजेत् ॥१०॥ 10 Vatsa' This is the way of cowards, not of people secking emancipation The brave looking alihe on happiness and sorrow, traverse the path of cternal happiness मेघ प्राह- मुखाम्बादा ममे जीवा , सर्वे मन्ति प्रियायुष । अनिच्छन्नोऽमुग यान्ति, न यान्ति मुखमीष्मितम् ।।११।। क पर्ता मुख-दुगाना, यो भोक्ता काच पातप । सुग्रदो दु यद कोम्नि,म्याद्वादीश' प्रशाधि माम् ।।२।।

·Wisdom of Mahavira 33 11 12 Megha said -- "Life and happiness arc equally dear to all beings Misery comes to one unsought, while the looked-for happiness eludes Who, pray, is the creator of happiness and sorrow? Who does suffer from them? Who does away with them? Who dispenses happiness and sorrow? Lord' do enlighten me .. -- भगवान् प्राह- शरीर-प्रतिवद्वोऽसा-वात्मा चनि मततम् । सकर्मा क्वापि सत्कर्मा, निष्कर्मा क्वापि मवृत ॥१॥ 13 The Lord said "The soul goes through life caged in a body in three different stages Sa-Karma--performing action through delusion 2 Sat-Karma- engaged in pious activities 3 Nish-Karma --Cessation or restraint of activities - कुर्वन् कर्माणि मोहेन, मकमान्मा निगद्यते । अर्जयेदभ कम, ज्ञानमात्रियों तत ॥१४॥ आदत दर्शन चापि, वीर्य भवति बाधितम् । पौद्गलिकाश्च सयोगा, प्रतिकूला प्रमृत्वरा ॥१५॥ 14 15 Actions caused through delusion make a Saharini aimi In this state Non-meritorious harmas bind him and veil his knowledge His spiritual perccp- + ·34 Wisdom of Mahavira tion too is veiled, and vigour is weakened Even ever increasing material amenities get out of his reach तीव्रण, उदयेन च ज्ञानावरणकर्मणः। उदयो जायते तीब्रो, दर्शनावरणस्य च ॥१६॥ तस्य तीव्रोदयेन स्यात्, मिथ्यात्वमुदित तत । अशुभाना पुद्गलाना, सग्रहो जायते महान् ॥१७॥ 16 17 When the knowledge-veiling karma is active, the perception-veiling harma also pushes up Mitthyatva (wrong perception) is not slow to follow, and as a result thereof there is a huge accumulation of non-meritorious karmas मिथ्यात्व मोह एवास्ति, तेनात्मा विकृतो भवेत् । मुचिर बद्दयते मैप, स्वल्प चारित्रमोहत ॥१८॥ 18 Mitthyatva is itself an aspect of Moha (delusion) which distorts the soul It entangles the soul for long, while relatively, Charitra Moha is of a shorter duration Charitra Moha is one of the aspects of Mohakarma It becomes instrumental in distorting or purifying the character of an individual - अजानञ्चादर्शनञ्च, विकुर्वाते न वा जनम् । विकाराणाञ्च मवेपा, वीज मोहोस्ति केवलम् ।।१।। 19 It is no veiled knowledge or veiled perception ·Wisdom of Mahavira 35 Moha alone is the root of all that defiles the soul pollution ते च तस्योत्तेजनाया, हेतूभूते पगण्यपि । परिकरत्व मोहस्य, कर्माणि दधते तत. ॥२०॥ 20 Jnanavarana and Darshanavarana and every other Karma becomes instrumental in inflaming Moha Hence Moha karma is genus, and the other karmas its species मस्तकेषु यथा सूच्या, हताया हन्यते तल । एव कर्माणि हन्यने, मोहनीये क्षय गते ॥२१॥ 21 As a needle becomes blunt when priched into the stub of a palm leaf, so with the decay of Moha karma, the other karmas automatically become spent up , सेनापती विनिहते, यया सेना विनश्यति । एव कर्माणि नश्यन्ति, मोहनीय क्षय गते ।।२२।। 22 Just as with the death of its general, an army loses its morale, so too with the decay of Moha karma, the other karmas automatically become spent up धूमहीनो यथा वह्नि क्षीयतेसौ निरिन्धन । एव कर्माणि क्षीयन्ते, मोहनीये क्षय गते ॥२३॥ - ·36 Wisdom of Mahavira 23 As a smokeless fire, devoid of fuel, gets extinguished so too with the decay of Moha karma, the other harmas automatically become spent up शुष्कमूलो यथा वृक्ष , सिच्यमानो न रोहति । नैव कर्माणि रोहन्ति, मोहनीये क्षय गते ।।२४।। 24 As a tree with dead root, even when watered, cannot blossom, so too with the decay of Moha karma, the other karmas automatically become spent up न यया दग्धवीजाना जायन्ते पुनरकुराः। कर्मवीजेषु दग्धेपु, न जायन्ते भवाइकुरा ।।२।। 25 Just as a burnt seed cannot germinate, so the burnt-out seeds of karına cannot sprout into the cycle of births and decay विगुद्वया प्रतिमया, मोहनीये क्षय गते। सर्वलोकमलोकञ्च, वीक्षते सुममाहित ॥२६॥ 26 With the complete decay of Moha karma, as result of Vishuddha Pratima (special rype of penance), the composed soul can see all the worlds and non-worlds a मयते । मुममाहितलेश्यम्य, जक्तिकस्य सर्वतो विप्रमुक्तस्य, जात्मा जानाति पर्यवान् ।।२।। A monk with a composed mind, non- 27 ·Wisdom of Mahavira 37 argumentative and free from all attachments can comprehend the different modes of substances तपोपहतलेश्यस्य, दर्शन परिशुध्यति । काममूर्ध्वमघस्तिर्यक्, स पर्वमनुपश्यति ॥२८॥ 28 A person whose penance las destroyed the sceds of Karma possesses correct perception Such a can see the upper regions, lower regions, and the regions all around one ओजश्चित्त समादाय, ध्यान यस्य प्रजायते । धर्मे स्थित स्थिरचित्तो, निर्वाणमधिगच्छति ।।२।। 29 Onc who meditates with a vigorous and pure mind stabilises himself in Dharma and attains Nirvana (emancipation) through fixity of mind नेद चित्त नमादाय, भूयो लोके म जायते । मनिज्ञानेन जानाति, विशुद्ध स्थानमात्मन ॥३०॥ 30 Such a one does no longer go through the process of repeated births and deaths Through Jati smriti (knowledge of past Ines) he knows the sacred abode of his soul प्रान्तानि भजमानभ्य, विविक्त जयनामनम् । अल्पाहारभ्य दान्तम्य, दर्शयन्ति मुरा निजम् ।।३१॥ To those who take insipid food, Ine in 31 ·38 Wisdom of Malavira seclusion, lead a solitary life, eat little and have control over their senses, the gods appear in person अयो यथास्थित स्वप्न, क्षिप्र पश्यति मवृत । सर्व वा प्रतरत्याघ, दुखाच्चापि विमुच्यते ॥३२॥ 32 A man of restraint sees only dreams which materialise in fact, overcomes the current of worldly life and becomes free from grief मर्वकामविरक्तस्य क्षमतो भयभैरवम् । अवधियिते ज्ञान, मयतम्य तपस्विन ॥३३॥ 33 One who is free from all desires, indifferent in the face of violent sounds resounding laughter or scurrilous contumely, restrained and practices penance acquires Avadhi Gyana (clairvoyance) आवारका अन्तराय-कारकाश्च विकारका । प्रियाप्रिय-निदानानि, पुद्गला कर्मसनिता.॥३४॥ 34 Those Pudgalas which shroud knowledge and perception of the soul, place obstacles in the manifestations of its strength, nay, distort it and create pleasant and unpleasant situations, are known as harmas जीवम्य परिणामेन, अशुभेन शुभेन च । मगृहीता पुद्गला हि, कर्मरूप भजन्त्यलम् ।।३।।

·Wisdom of Mahavira 39 35 Through latent good and evil tendencies the soul accumulates pudgalas, which later get converted into harmas तेपामेव विपाकेन, जीवस्तथा प्रवर्तते । नष्कर्येण विना नैप, कम क्वापि विनश्यति ॥३६॥ 36 Driven by these karmas, the shul helplessly acts in accordance with them This cannot be brolen, except through the complete cessation or restraint of actions (Naish-harmya) पूर्णनैष्कर्म्य-योगस्तु, शैलेश्यामेव जायते । त गतो कर्मभिर्जीव , क्षणादेव विमुच्यते ।।३७।। 37 Complete cessation of actions is reached in the Saileshi condition (when body, mind and speech are completely at rest like a Saila, mountain) Here the soul gets freed instantly (in the short space of uttering the five vowel sounds) अपूर्ण नाम नैष्कर्म्य, तदधोपि प्रवर्तते । नेप्कर्येण विना क्वापि, प्रवृत्तिर्न भवेच्छुभा।। ३८]] 38 Partial cessation of actions is possible even before Saileshi No activity becomes pure without Naish-karmya ·40 Wisdom of Mahavira मत्प्रवृत्ति प्रकुर्वाण , कर्म निर्जरयत्यघम् । वध्यमान शुभ नेन, सत्कर्मत्यभिधीयते ॥३६।। 39 One engaging in meritorious deeds dissipates the evil harmas and accumulates the good ones Such d one is called Sat-karma गुन नाम शुभ गोत्र, शुभमायुश्च लभ्यते । वेदनीय शुभ जीब , शुभकमोदये सति ।।४।। 40 In the wake of meritorious harma, a person earns Subha-nama, Subha-gotra, Subha-ayusha and Subha-vedaniya (meaning physical beauty strength worldly renown and respect, longevity and the enjoyment of prosperity) अशुभ वा शुभ वापि, कर्म जीवस्य बन्धनम् । आत्मस्वस्पमप्राप्ति वन्धे मति न जायते ॥४॥ 41 But Karma, meritorious or otherwise, binds the soul So long as the least vestige of the bondage remains, the soul cannot realise itself मुखानुगामि यद् दुख, मुखमन्वैपयन जन । दुखमन्वेपयत्येव, पुण्य तन्न विमुक्तये ॥४२॥ 42 Unhappiness is always the sequel to happiness A person who only seels material happiness is in fact seeling unhappiness, because Punya cannot lead to cmancipation ·Wisdom of Mahavira , पुद्गलाना प्रवाहो हि, नैकर्येण विरुद्धयते। त्रुट्यन्ति पाप-कर्माणि, नब कर्म न कुर्वत ॥४३॥ 43 The constant flow of pudgalas (harmic matter) into the soul can only be checked through the cessation or restrain of acinuities of mind, body and speech One " ho never engulfs himself m acquiring new karmas destroys all the accumulated evil karmas अकुर्वतो नव नास्ति, कर्म बन्धन-कारणम् । नोत्पद्यते न म्रियते, यम्य नानि पुरायनम् ।।४४।। For the person who desists from activity, there is no new cause for bondage He who has wiped out lus acquired harmas does no longer pass through the cycle of births and rebirths शरीर जायते व-जीवाद् वीर्य तन म्फुरेत् । ततो योगो हि योगाच्च, प्रमादो नाम जायते ॥४॥ 45 The larma-bound soul acquires a body Strength is manifested in the body, giving rise to yoga (activity of mind, speech and body) and thereby follows pramada (negligence or heedlessness) प्रमादेन च योगेन, जीवोऽसौ बध्यते पुन । बढ़कर्मोदयेनैव, मुख दुखञ्च लभ्यते ।।४६|| 46 Through negligence and yoga a soul gets ·Wisdom of Maihauri sul further bound ind cipcriences happiness of corron marsult of the act that bind अनुमरन् स्यनागि, जायने मियो जन । प्राधान्य नेन्धिनाना नान प्रधानामापते ॥४॥ 47 Birth and death sucrosscl recur to cipio one's acuons for inspite of fervent wasting in the contrarı, the results of actions cannot be avoided (This is th: cternal law of karma ) मन-दुप-प्रदो नंद नन्वन कोपि चिने । निमिन नु मवेद पानि नदिह परिणामिनि 11४८|| 48 In realiti there is a dispenser of happiness in this world Bu a person or thing can become instrumental for such cipariences because the soul is subject to change through outside influences as long as it is bound hy harma Or misery . मुगानामपि दुगाना क्षयाय प्रयती भा। नप्यने न निन्द महानतमनुनरम् ॥ ४६॥ 49 The Lord suid Vleglia Be cirness in dissipating the roots of hoth i.ippiness and sorron Thercby you will atta.n freedom front dulhty and final bliss ·Wisdom of Mahavira 43 मनन जल्पन नास्ति, कर्म किञ्चिन्न विद्यते । बिरज्यमानोऽकत्मिा, भवितु प्रयतो भव ॥५०॥ 50 Here comes about a complete cessation of all activities There is neither the process of thinking, nor of preaching nor again of any other type of activity Megha' do make a serious effort to become detached and thereby a soul freed from all activities ·(Visdom of Malayıra 45 इन्द्रियाणि प्रवृत्तानि, जनयन्ति मन प्रियम् । इन्द्रियेण विहीनाना-मनुभूति-मुख कथम् ।।४।। "Sense organs working in their respective spheres generate mental happiness But how could a person bereft of these e\perience happiness? साधनेन विहीनस्मिन्, पथि प्रेरयसि प्रजा । किमत्र कारण ब्रूहि, देव । जिज्ञामुरस्म्यहम् ।।५।। 5 *This being so, why is it, pray, thou exhortest mankind to follow the path where sense organs have no play! I am eager to know this ." भगवान् प्राह- यत्सुख कायिक वत्म | वाचिक मानम तथा। अनुभूत तदस्माभि-रत मुखम्तिीप्यते ॥६॥ The Lord said "Vatsal So far we liave only experience of different types of happiness derived through boay, specch and mind It is this that we call happiness नानुभूतश्चिदानन्द, इन्द्रियाणामगोचरः। विनक्यों मनसा नापि, स्वात्म-दर्शन-मभव ॥७॥ 7 But that happiness related only to purc consciousness and resulting from self-realisation beyond the range of sensation and cogitation, we have not experienced ·46 Wisdom of Vabumi न्द्रियाणि नियनने नलस्निल निवन्ने। तत्रात्म-दर्शन पुण्य, घान-चीनम्य जायते ॥८॥ 8 To the man engaged in meditation the crternal organs first comc 10 rest, thc mund following nort; and finally he enters the holy stage of self-realisation महज निरपेक्षश्न, निर्विकाग्मतीन्द्रियम्। आनन्द लभते योगी, बहिरव्यापृतेन्द्रिय ।। 9 The yogi who has withdrawn his organs of senses from csternal sens.llions, acquires that happsness which is spomancous, independeni, unpolluted .und beyond the reach of the seases आत्मनीनो मागोगी, वर्षमागेण गयमी। अतिगामनि गपा, नजानश्या नाणाम् ॥१०॥ 10 A min of restraint absorbed in the soul, ! great yogi. before a car in out atter his unitiation, attains more happiness ih in all the gods न्द्रिय मानग मौन्य, माराध क्षणिर नया। भामगोग्यमनायाध, गागानापि पि॥ Happiness through dic 1CNC org.nrd the mind is conincs ind momentiri Herpin. of the soul, on the other buid. In unconlind i'nd clerni

·Wisdom of Mahavira
47
सर्व-कर्म-विमुक्ताना, जानता पश्यता समम् ।
सर्वापेक्षा-विमुक्ताना, सर्व-सङ्गापमारिणाम् ॥१२॥
मुक्ताना यादृश मौख्य, तादृश नैव विद्यते ।
सपन्नसर्वकामाना, नृणामपि मुपर्वणाम् (युग्मम् ) ॥१३॥
12 13 He who has freed himself from all harmas,
who has acquired absolute knowledge and perception,
whn is above all needs and perfectly unattached
that free soul enjoys happiness, even beyond the
reach of men endowed with worldly prosperity,-- why,
even of the gods
14
सुखराशिहि मुक्ताना, सद्धिा पिण्डितो भवेत् ।
सोऽनन्तवर्गभक्त सन्, सर्वाकाशेऽपि माति न ॥१४॥
If the sum total of happiness of a free soul
were to be divided into innumerable parts and each
such part lept on each atom of space, space would
soon be found wanting for these parts
Such in-
finite bliss is of the freed soul
यथा मूक सिताम्वाद, काममनुभवन्नपि ।
साधनाभावमापन्नो, न वाचा ववतुमर्हति ।।१५।।
यथाारण्यो जन कश्चिद, दृष्ट्वा नगरमुत्तमम् ।
अदृप्टनगरानन्यान्, न तज्ज्ञापयितु क्षम ||१६||
तथा हि महजानन्द, सर्ववाचामगोचरम् ।
माक्षादनुभव॑श्चापि न योगी वक्तुमर्हति ॥१७॥

·Wisdom of Mahavira 49 हेतुगम्येषु भावपु, युञ्जानम्तर्कपद्धतिम् । अहेतुगम्ये श्रद्धावान्, मम्यग्दृष्टि वेज्जन ॥२१॥ 21 One who resorts to reasoning to comprehend substances which arc capable of being reasoned and has implicit faith in the substances which are beyond reasoning, has thc right perception - आगमश्चोपपत्तिश्च, सम्पूर्णदृप्टिकारणम् । अतीन्द्रियाणामर्थाता, मद्भावप्रतिपत्तये ॥२०॥ 22 Faith and reasoning are both needed to make the angle of vision complete and know the existence of super-sensuai substances इन्द्रियाणा चेतमश्च, रज्यन्ति विपर्यपु ये। तेपा तु सहजानन्द-स्फुरणा नैव जायते ॥२३॥ 23 A person remaining attached to the objects of the sense organs and of the mind cannot acquire spontaneous happiness नुस्वादाश्च रसा केचित्, गन्धाश्च केचन प्रियाः। सन्तोऽपि हि न लभ्यन्ते, विना यत्नेन मानवै ॥२४॥ तथाऽन्मनि महान् राशि-रानन्दस्य च विद्यते। इन्द्रियागा चेतसश्च, चापलेन तिरोहित ॥२५॥ 24 25 Cone testcs are pulatable and some fragrances are agreeable, but they canrot be had until

·Wisdom of Mahavira
SI
,
आगमानामधिष्ठान, वेदाना वेद उत्तम ।
उपादिदेश भगवानात्मानन्दमनुत्तरम् ।।३०॥
30 The Lord, who is the base of all Agamas and
himself the best of all Vedas, instructed on the final
bliss of the soul

·Teachings on the leares मेघ प्राह- प्रमो । तवोपदेशन, ज्ञात मोक्षसुख मया । व्यामेन साधनान्यभ्य, ज्ञातुमिच्छामि साम्प्रतम् ।।१।। Megha said-- 'By your sermon, I have learnt about the eternal happiness of Nirvana Now I want to know in detail the means to attain it 1 " भगवान् प्राह- अहिना लक्षणो धर्म, स्तितिक्षा लक्षणस्तथा । यम्य कप्दै धृनिर्नाग्नि, नाहिंमा तत्र सम्भवेत् ।।२।। 2 The Lord said---"Ahimsa and forbearance constitute the two wings of Dharma One who is easily shaken by troubles cannot practise Ahimsa. सत्त्वान् म एव हन्याद् य , स्याद् भीरु सत्त्वज्जितः। अहिंसाशौर्यसम्पन्नो, न हन्ति स्त्र परास्तथा ॥३॥ 3 Only cowards and the weak-minded kill living beings Persons endowed vith the bravery of Ahimsa do not kill themselves or others.

·Wisdom of Maliavira 53 नानाविधानि कप्टानि, प्रसन्नात्मा महेत य परानपीडयन मोऽयमहिंसा वेत्ति नापर ।।४॥ 4 Only that person, who hurts none and gladly bears the various types of tribulations, knows the significance of Ahimsa, and none else अपि शानवमापन्नान, मनुते मुहृद प्रियान् । अपि कप्टप्प्रदायिभ्यो, न च क्रुद्धन्मनागपि ॥५॥ 5 Such a one treats even his foes as friends and never gets angry with those who cause him trouble अप्रियेपु पदार्थेषु, द्वेष कुर्यान्न किञ्चन । प्रियेषु च पदार्थेपु, रागभाव न चोद्वहेत् ॥६॥ 6 He does not dislike undesirable objects, nor is he attached to desirable ones अप्रिया सहते वाणी, सहते कर्म चाप्रियम् । प्रियाप्रिये निविणेप, समदृष्टिरहिंसक ॥७॥ 7 He puts up with unpleasant expressions and activities One who makes no distinction between desirables and their opposites is equally poised, and such a one is known as Ahimsaka भय नास्त्यप्रमत्तस्य, स एव स्यादहिंसक । अहिंसायाश्च भीतेश्व, दिगप्येका न विद्यते ।।८।। y vigilant person knows no fear, and only he 8

·54
Wisdom of Mahavira
Ahinsa and fear have different
is an Ahimsaha
directions
-
म्वगुणे स्वत्वधीर्यस्य, भय तम्य न जायते ।
परवस्तुपु यन्यास्ति, स्वत्वधी म भय नयेत् ॥६॥
9 One who establishes close affinity with the
soul s virtues does not entertain any fear On the
contrarv a person keeping intimacy with external
objects lives in fear
मेघ प्राह-
न भेतव्य न भेतव्य, भीतो मतेन गृह्यते ।
किमर्थमुपदेशोऽसौ,
भगवम्तव
विद्यते ॥१०॥
10 Megha ashed — "Lord! Why do you teach 'Be
fearless, be fearless The frightened is ensnared by
its own ghost"
"
भगवान् प्राह
अभय याति ममिद्धि, अहिंमा तत्र सिद्धयति ।
अहिसको, पि भीतोऽपि, नैतद् भूत भविष्यति ।।११।।
11 The Lord said—“When fearlessness attains
perfection, non-violence also reaches its climax The
non-violent has never known fear nor will he ever do so.
यथा महानवस्थान, मालोक तमसो स्तथा ।
अहिमाया भयम्यापि, न सहावस्थिति भवेत् ॥१२॥

·55 Wisdom of Mahavira - 12 As light and darkness cannot co-exist, so too non-violence and fear cannot have a common locus यो नाप्नोति भय मृत्यो, न विमेति तथा रुज । जन्नो नपिवादेभ्य , एव स्यादहिसक ॥१६॥ 13 Only he can be non-violent who is fcarless in the face of death or ailment, old age or calumny यस्यात्मनि पग प्रीति , य सत्य तत्र पश्यनि । अस्तित्व शाश्वत जानन, अभय लभने ध्रुवम् ।।१०।। Who so is intensely delighted with the soul. sces truth in it and has faith in its cternity, definitely cultivates fear les ness - य पश्यत्यात्मनात्मान, सर्वात्ममदश निजम् । भिन्न सप्यभिन्न न, तम्याहिंसा प्रसिद्ध्यति ।।१५।। 15 One who realises the soul through the soul, regards everyone as himself and though dwelling in different bodies perceives other souls as oneself «s far as the consciousness is concerned, in him non-violence acts established स्व वस्तु स्वगुणा एव, तस्य मरक्षणक्षमाम् । अहिमा वत्स ! जानीहि, तत्र हिंसाऽस्त्यकिञ्चना ॥१६॥ 16 The virtues of one's soul are luis own pro- ·56 Wisdom of Mahavira perty Ahimsa, Vatsa! is capable of protecting it Himsa is futile there ममत्व रागसम्भूत, वस्तुमानेषु यद् भवेत् । माहिमाऽऽयक्तिरेपैव, जीवोऽनौ वध्यतेऽनया ।।१७।। 17 Mineness resulting from infatuation for material objects is Himsa, and that also is attachment Thereby the soul comes to bondage ग्रहणे परवम्तूना, पक्षणे परिवर्धने । अहिंसा क्षमता नैति, सात्मस्थितिरनुत्तरा ॥१८॥ 18 Ahimsa is not capable of securing, maintaining or expanding alien property, because it is essentially a state of identity with the soul अतीनै विभिश्चापि, वर्तमान ममैजिन सर्वे जीवा न हन्तव्या, एप धर्मों निरपित ॥१६॥ 19 Every past, present and even future Tirthankara has propounded this principle of Ahimsa Their teaching is never to kill or to cause injury to any being मुक्तेरयमुपायोऽस्ति, योगस्तेनाभिधीयते अहिंसात्मविहारो वा, म चैकाङ्ग प्रजायते ॥२०॥ 20 This is the means to liberation, hence this is called yoga Ahimsa or the revelling in one's self is ·Wisdom of Mahavira 57 This is one pillared the sole supporting means Dharma श्रुत चारित्रमेतच्च, दृघन-त्र्यङ्ग सुदर्शन । सतपाश्चतुरङ्ग म्यात्, पाञ्चाङ्गो वीर्यमयुत ॥२१॥ 21 Anciliaries (to Dharma) there are Two pıllared Dharma Sruta (Knowledge) and Charitra (Character), Threc pillared Dharma Sruta, Charitra and Darshana (Right Perception) Four pillared Dharma Sruta, Charitra, Darshana and Tapa (Penance) Five pillared Dharma Sruta, Charitra, Darshana, Tapa and Veerya (Strength to exert in the right direction ) हिंसव विषमा वृत्ति, र्दुष्प्रवृत्तिम्तयोच्यते । अहिंसा साम्यमेतद्धि, चारित्र वहुमिकम् ॥२२॥ 22 Himsa is co-extensive with evil propensity and dceds, Ahimsa with equanimity This is Charitra There are several stages in its observance ·58 Wisdom of Mahavira नत्यमग्नेयक ब्रह्मचर्यमेवममग्रह । अहिंमाया हि स्पाणि, विहितानि व्यपेक्षया ॥२३॥ 23 Truth Non-stealing celibacy and non-possession are only the different aspects of Ahimsa, named variously from manv standpoints अवैराग्यच्च मोहाच, नात्रभेदोऽस्ति कश्चन । विपयग्रह्ण तम्मात्, नाग्चेन्द्रियवर्तनम् ।।२४।। 24 Attachment to Horldly objects IS itself (delusion) There is no distinction between the two Moha gnies rise to attraction towards sense objects inspiring the activities of the sense organs मनसचापल तम्मात्, सकल्पा प्रचुरास्तत । प्रावल्य तन इच्छाया, विपयामेवन नत ॥२५॥ 25 Their activities unsettle the mind in which thoughts emerge These thoughts intensify the desires which then get the upper hand and provide the urge for sensual enjoyments वामनायास्ततो दार्च, ततो मोहप्रवर्तनम् । मोहव्यूहे प्रविष्टाना, मुक्तिर्भवति दुर्लभा ॥२६॥ 26 Their enjoyment hardens the latent tendencies, which carry one back to Moha Caught in this vicious circle, liberation is difficult indeed ·Wisdom of Mahavia 59 . अवैराग्यच सर्वेपा, भोगाना मूलमिप्यते । वैराग्य नाम मर्वेपा, यांगाना मूल मिप्यते ।।२७।। 27 Attachment is the root of all sensual gratification, while detachment is the root of all yog? विपयाणा परित्यागो, वैराग्येणाण जायते । अग्रहपत्र भवेत्तस्मादिन्द्रियाणा गमस्तन ॥२८॥ 28 Von-attachment soon leads to aversion for sensc-objects and their possession This quietens the sense organs मन स्थैर्य नतम्नम्माद विकाराणा परिक्षय । क्षीणेषु च विकारेप, त्यक्ता भवति वासना ॥२६॥ 29 The mind 101: gets steadied and the evil thoughts get annihilaled and this leads to the destruction of the latent tendencies स्वाध्यायश्च तथा व्यान, विशुढे स्थैर्यकारणम् । आभ्या सम्प्रतिपन्नाभ्या, परमात्मा प्रकाराने ॥३०॥ 30 Swadhyaya (study) and meditation stabilise purity and the Paran-atma manifests in the heart of the person rich with these प्रद्धया स्थिरयाऽऽपन्नो, जयोऽपि चिरकालिक । सुस्थिरा कुरुते वृत्ति, वीतरागत्वभावित ॥३१॥ 31 This steady dedication achieved through non- ·60 Wisdom of Mahavira attachment is long lasting Complete non-attachment leads to the concentration of all human faculties भावनानाञ्च सातत्य,श्रद्धा स्वात्मनि सुस्थिराम् । लब्ध्वा स्व लभते योगी, स्थिरचित्तो मिताशन ॥३२॥ 32 The yogi who has steadied the mind, eats in moderation, keeps himself engrossed in the sixteen Bhavanas, and endowed with steady faith, realises his own self .. पर्यङ्कासनमासीन , स्थिरकाय ऋजुस्थिति । नासाग्ने पुद्गलेऽन्यत्र, न्यस्तदृष्टि स्वमश्नुते ।।३३।। 33 A person seated erect and firm, in the posture of Paryank with gaze fixed on the tip of the nose or any other object, realıses his self आत्मावशीकृतो ऐन, नेनात्मा विदितो ध्रुवम् । अजितात्मा विदन सर्वमपि नात्मानमृच्छति ।।३४।। 34 He who has controlled himself, has in fact realised his soul Che other, slave to himself, though all-knowing, cannot realise his soul मोक्षाभिलाप, मवेगो, धर्मश्रद्धाऽस्ति नत्फलम् । वैराग्यञ्च ततस्तम्माद्, अन्यिभेद प्रजायते ॥३५॥ A heen desire for liberation (Samvega) seeks 35 ·Wisdom of Malavra 61 fulfilment through intense devotion to Dharma, whence arises non-attachment that cuts the hnots of Moha भिन्न ग्रन्थी दृढाऽवढे, दृष्टिमोहो विशुद्ध यति । चारित्र्यञ्च ततस्तम्मात, शीघ्र मोक्षो हि जायते ॥३६॥ 36 When the hot of bondage gets loose, Darshan moha is cleared away Then follows charitra, with liberation not far behind धर्मश्रद्वा जनयति, विरक्ति क्षणिके सुखे । गृह त्यक्त्वाऽनगारत्व, विरक्तः प्रतिपद्यते ।।३७।। 37 Devotion to Dharma generates a sense of detachment towards transitory hippiness, and a detached person enters into the Holy Order विरज्यमान सावाधे, नावाधे प्रयत मुखे । अनावाधमुख मोक्ष, शाश्वत लभते यति ॥३८॥ 38 The monk freemg himself from conditioned happiness and working towards unfettered happiness attains an eternal status. rich with such happiness अध्रुवेषु विरक्तात्मा, ध्रुवाण्याप्त प्रचेष्टते। मोऽब्रुवाणि परित्यज्य, ध्रुव प्राप्नोति सत्वरम् ।।३।। 39 One tired of tlic trai sitory looks up to the eternal lcaics the former far belund and soon reaches the goal ·Stages of Enlightenau पृथक् छन्दा प्रजा अत्र, पृथग्वाद क्रियाक्रियम् । क्रिया श्रदधते केचिदक्रियामपि केचन ॥२॥ 1 There are people with diverse tastes in the world and there are different isms or creeds, namely Kriyavada (Atmavada) and Akriyavada (Anatmavada) Some people believe in Kriyavada while others do not 0333 LO हिंसा-स्तानी दुखानि, भयवरकगणि च। पश्य-व्याकरणे जका, पश्यन्त्यपश्यदर्शना ॥२॥ 2 Sorrow originates in Huisa along with fear and enmity This is the teaching of the Alma-Drashta (realisea soul) Those who doubt its validity are Anatma-Darsins (Unrealisca souls) 131509 मुकृताना दुष्कृताना, निदिप फन गुल। मन्यन्ते विप्ल कर्म, पल्याण पापक तथा ।। These persons do not differentiate belleen ·Wisdom of Mahavira 63 the results of good and evil, nor even admit that good or evil results from acts of its respective class प्रत्यायान्ति न जीवारच, न भोगा कर्मणा ध्रुव.। इत्याम्यातो महेच्छा स्युर्महोद्योग-परिग्रहा ||४|| 4 Nor are they convinced that a rebirth follows death, or that deeds bear fruits Taking a firm stand on these beliefs, they turn over-ambitious, and then, hard is their striving and huge their possessions नि.शीलाः पापिका वृत्ति, कल्पयन्त प्रवचना । उत्कोचना विमर्यादा, मिथ्यादण्ड प्रयुञ्जते ॥५॥ 5 They lead a vicious life, earn by immoral means, practise deception, go uncontrolled by any code of conduct and indulge in un-purposive violence क्रोध मानञ्च मायाञ्च, लोभञ्च कलह तया । अभ्याख्यानञ्च पैशुन्य, श्रयन्ने मोहमवृता ॥६॥ 6 Veiled by Moha they give way to wrath, pride, deception, covetousness, quarrel, slander and back-biting गर्भान्ते गर्भमायान्ति, लभने जन्म जन्मन । मृत्योमृत्युञ्च गच्छन्ति, दु खाद् दुख व्रजन्ति च ।।७।। 7 They repeatedly undergo the series of concep- (ruin, birth, death and sorrow ·64 Wisdom of Mahavira क्रियावादिषु चामीभ्यस्तर्कणीयो विपर्यय। अप्येके गृह्वामा स्यु , केचित् सुलभबोधिका ॥८॥ 8 Exactly opposite is the state of persons believing in the evistence of the soul Though leading a family life, they are inclined to Dharma Some of them even become easily enlightened दर्शनश्रावका केचिद, वतिनो नाम केचन । अगारमावसन्तोऽपि, धर्माराधनतत्परा || 9 Some are endowed with right perception wlule some are Vratins (With vows) While leading a worldly life, they remain engaged in religious practices अणुव्रतानि गृह णन्ति, प्रतिमा श्रावकोचिता । गुणव्रतानि वा शिक्षा-व्रतानि विविधानि च ॥१०॥ 10 They abide by the five anuvratas, three Gunavratas, four Shikshavratas and eleven Pratimas, meant for the laity! -- Anuvrata. Small vows or vows with exceptions They are five in number Non-violence truth 1 on-stealing, celitacy and rion-fossession When these five are accepted without any exception, they are called Mahayratas or the big vows TOWS ·Wisdom of Mahavira 65 एकेभ्य सन्ति साधुभ्य , गृहस्था सयमोत्तरा । गृहस्थेभ्यश्च सर्वेभ्य, साधव सयमोत्तरा ।।११।। 11 The degree of restraint of some lay followers is superior even to that observed by some monks, but the restraint practised by the monks is superior to that of the entire laity भिक्षादा वा गृहस्था वा, ये सन्ति परिनिर्वृता । तप सयममभ्यस्य, दिव गच्छन्ति सुव्रता ।।१२।। 12 Monks and lay followers who possess equanimity and rightly follow the vows go to heaven by dint of their penance and restraint गृही सामायिकाङ्गानि, श्रद्धी कायेन सस्पृशेत् । पौषध पक्षयोर्मध्येऽप्येकरात्र न हापयेत् ।।१३।। 13 A lay man possessed of faith should physically observe all the parts of Samayıka and never Gunavrata Vows to discipline the external movements Sikshavrata Vows to develop the inner purity of heart These seven (3+4) supplementary vows protect the five anuyratas Pratima Special way of dedication to dharma ·66 Wisdom of Mahavira miss the ritual of Poushdha performed throughout both halves of every month 1 एवं शिक्षासमापन्नो, गृहवासेऽपि सुव्रत । अमेध्य देहमुज्झित्वा, देवलोक च गच्छति ॥१४॥ 14 Thus disciplined, and leading a life of vows, even while a householder, one gives up the Audarika body (body of flesh and blood) and goes to heaven दीर्घायुप ऋद्धिमन्त , समृद्धा समृद्धा कामरूपिण । अधुनोत्पन्ननकाशा, अचिमालिसमप्रभा. ॥१५|| देवा दिवि भवन्त्येते, धर्म स्पृशन्ति ये जना । अगारीणोऽनगारा वा, सयमस्तत्र कारणम् ॥१६॥ 15 16 Be he a layman or a monk, through observing the religious practices, he becomes a god in heaven with a long span of life, of changing form at will, with ever-fresh looks and radiant like the sun All this is due to a life of restraint 1 Samayika Giving up all the sinful actions and observing equanimity for 48 minutes and more Retreat from worldly life for a specified period accompanied by a Poushadha fast ·Wisdom of Mahayıra 67 सर्वथा सवृतो भिक्षुर्द्वयोरन्यतरो भवेत् । कृत्स्नकर्मक्षयान्मुक्तो, देवो वापि महद्धिक ।।१७।। 17 The monk who is completely restrained attains one of these two stages, through the complete extinction of all Karmas he attains emancipation, otherwise he becomes a god of great affluence यथा त्रयो हि वणिजो, मूलमादाय निर्गता । एकोऽत्र लभने लाभमेको मूलेन आगत ॥१८॥ हारयित्वा मूल मेकमागत स्तन वाणिज । उपमा व्यवहारेऽमी, एव धर्मेऽपि बुद्धयताम् ।।१६।। 18 19 By way of an illustration from worldly life Where three tradesmen each with his capital, engage in business, and later find one with his capital inultiplied, a second with capital intact, and the third having lost his capital Know even such is the way of a religious life मनुष्यत्व भवेन्मूल, लाभ स्वर्गोऽमृत तथा। मूलच्छेदेन जीवा स्युस्तिर्यञ्चो नारकास्तथा ॥२०॥ Human life is the capital The attainment of heaven or emancipation is like making profits The loss of capital involves denigration to a life in hell or animal life 20 ·68 Wisdom of Mahavira विमानाभिश्च शिक्षाभिर्ये नरा गृहसुव्रता । आयान्ति मानुपी योनि, कर्म-सत्या हि प्राणिन ॥२१॥ 21 The laymen, Well disciplined through training, who lead a life of holy vows, are reborn as human beings It is truism that there is no escape from the fruits of one's actions येपा तु विपुला शिक्षा, ते च मूलमतिसृता । सकर्माणो दिव यान्ति, सिद्धि यान्त्यरजोमला ।।२२।। 22 Those endowed with theoretical and practical knowledge are the ones who increase their capital If still the bondage of Karma remains, they attain heaven, and when the bondage and the causes leading to it become extinct, they attain emancipation अगारमावसँल्लोक, सर्वप्राणेषु सयत । समता सुव्रतो गच्छन्, स्वर्ग गच्छति नामृतम् ॥२३॥ 23 A Househoider who behaves with restraint towards all beings, follows holy vows, and observes equanimity, goes to heaven but not to Moksha (liberation) दुखावह इहामुत्र, धनादीना परिग्रह । मुमुक्षु स्व दिदृक्षुश्च, को विद्वानगारमावसेत् ॥२४॥ 24 Accumulation of wealth and other material objects leads to sorrow and grief in the life here and ·Wisdom of Mahavira 69 hereafter Would a person enger for emancipation and self realisation continue to remain a householder ? प्रमाद कर्म तत्राहुरप्रमाद तथापरम् । तदभावाद्देशतस्तच्च, वाल पण्डितमेव वा ॥२५॥ 25 They say, Pramada is Karma (binding) and Apramada is its opposite The degree of one's addiction to either conduct decides his claim to be termed as the Bala (Un-restrained) or Pandit (restrained) प्रतीत्याऽविरतिं वालो, द्वयञ्च वालपण्डित । विरतिञ्च प्रतीत्यापि, लोकः पण्डित उच्यते ॥२६॥ The Bala is the inveterate extrovert, a Bala- Pandita is the ambivert, while the Pandita is the full introvert 26

·17
Importance of Commandments
-
आनाया मामको धर्म, आज्ञाया मामक तप ।
आज्ञामूढा न पश्यन्ति, तत्त्व मिथ्याग्रहोद्धता ॥१॥
1 The Lord said-"My Dharma and penance are
comprised in the Commandments He who is undis-
ciplined through obstinacy caused by delusion and is
incapable of comprehending the significance of the
Commandments cannot perceive the truth
वीतरागेण यद् दृष्टमुपदिष्ट समर्थितम् ।
आज्ञा सा प्रोच्यते बुद्धर्भव्यानामात्मसिद्धये ॥२॥
2 Commandments, people of right perception
say, are what the Veetaraga experienced, taught and
approved of for the purification of the soul of worldly
beings The Commandments are the causes of self-
realisation
तदेव मत्य नि शङ्क, यज्जिनेनप्रवेदितम् ।
राग-द्वेप-विजेतृत्वाद्, नान्यथा वेदिनो जिना ॥३॥

·Wisdom of Mahavira
71
3 What Jina has uttered is true and infallibic.
As one having achieved victory over attachment and
revulsion, neither his knowledge nor perception is
untrue
आज्ञायामरतियोगिन् अनाजाया रतिस्तथा।
माभूयात्ते क्वचिद् यस्मादाज्ञाहीनो विपीदति ॥४॥
4 Oh, Yogi | Never have a distaste for the
Commandments, nor indulge in their opposites One
who disrespects the Commandments soon comes to
grief
अपरा तीर्थकृत् सेवा, तदाज्ञापालन परम्।
आज्ञाराद्धा विराद्धा च, शिवाय च भवाय च ॥शा
5 It is more essential to keep the Commandments
of the Tirthankara, to worship him is secondary.
The former conduct leads one to liberation, and its
opposite to transmigration
तत्त्व,
आज्ञायाः परम
राग-द्वेप-विवर्जनम् ।
एताभ्यामेव मसारो, मोक्षस्तन्मुक्तिरेव च ।।६।।
6 The keynote of the Commandments is to give
up attachment and hatred These are the causes of
bondage and freedom from them is emancipation
आराधको जिनाज्ञायाः, ससार तरति ध्रुवम् ।
तस्याविराधको भूत्वा, भवाम्भोधो निमज्जति ॥७॥

·72 Wisdom of Mahavira 7 Those who keep the Commandments of the Lord are sure to cross the sea of worldly existence, while their opposites sink in the ocean of metempsychosis आज्ञाया यश्च श्रद्धालुर्मेधावी स इहोच्यते । असयमो जिनानाज्ञा, जिनाज्ञा सयमो ध्रुवम् ।।८।। 8 The essence of the Commandments is restraint, they do not permit laxity He is wise and disciplined who is devoted to these Restraint, in fact, synonymous with the Commandments of the Lord 15 मयमे जीवन श्रेय सयमे मृत्युरुत्तम । जीवन मरण मुक्त्यै, नैव स्यातामसयमे ।।६।। 9 Life and death in a state of restraint are spiritually uplifting Unrestrained life and death do not lead to emancipation हिंसानृत तथास्तेयाऽब्रह्मचर्य-परिग्रहा । ध्रुव प्रवृत्तिरेतेपामसयम इहोच्यते ॥१०॥ 10 Violence, untruthfulness, theft, non-celibacy and possessions certainly constitute lack of restraint एतेपा विरति प्रोक्त, सयमस्तत्त्ववेदिना। पूर्णा सा पूर्ण एवासी, अपूर्णायाञ्चसोऽशत ॥११।। " ·Wisdom of Mahavira 73 11 People with knowledge of reality have named the cessation from these activities as restraint Complete cessation is full restraint, and incomplete cessation is partial restraint पूर्णस्याराधक प्रोक्त , मयमी मुनिरुत्तम । अपूर्णाराधकः प्रोक्त , श्रावकोऽपूर्ण-सयमी ॥१२॥ 12 One observing complete restraint is called a monk, while the one of incomplete restraint is known as Sravaka (a householder devotee) राग-द्वेप-विनिर्मुक्त्य, विहिता देशना जिनैः। अहिंसा स्यात्तयोर्मोक्षो, हिंसा तत्र प्रवर्तनम् ।।१३।। 13 The Lord taught people to free themselves from love and hatred Freedom from these is nonviolence, and indulgence in them is violence. आरम्भाच्च विरोधाच्च, सकल्पाज्जायते खलु । तेन हिंसा विधा प्रोक्ता, तत्त्वदर्शनकोविद ॥१४॥ 14 These are three causes of violence, namely, Arambha, Virodha, and Sankalpa Hence the learned in the scriptures have classed violence as Arambhaja, Virodhja and Sankalpaja कृषी रक्षा च वाणिज्य, शिल्प यद्यच्च वृत्तये। क्रियते सारम्भजा हिंसा, दुर्वार्या गृह-मेधिना ।।१५।।

·74 Wisdom of Mahavira 15 Violence that results from the profession of agriculture, security, commerce, industry and taken up for earning a livelihood is called Arambhaja A householder cannot escape from it आक्रामता प्रतिरोध प्रत्याक्रमणपूर्वकम् । क्रियते शक्तियोगेन, हिंसा स्यात् सा विरोधजा ।।१६।। 16 Violence that results from the resistance against an aggressor with counter-attack in force is known as Virodhaja रागो द्वेष प्रमादश्च, यस्या मुख्य प्रयोजकम् । हेतुगौंणो न वा वृत्तेहिमा सकल्पजास्ति सा ॥१७॥ 17 Violence caused through the inspiration of attachment, hatred, negligence and with little or nothing to do with one's livelihood is called Sankalpaja सर्वथा सर्वदा सर्वा, हिसा वा हि मयत । प्राणघातो न वा कार्य, प्रमादाचरण तया ॥१८॥ 18 A person of restraint should always and completely eschew violence in all forms He should not kill any being, nor act negligently व्यर्थ कुर्वीत नारम्भ, श्राद्धो नाकामको भवेत् । हिंसा सकल्पजा नून, वर्जयेद् धर्ममर्म वित् ।।१६।। 19 A householder well-versed in the essence of ·Wisdom of Mahavira 75 Dharma should not indulge in purposeless violence. nor be an aggressor, and should certainly give up Sankalpaja violence अहिंसैव विहितोस्ति, धर्म सयमिनो ध्रुवम् । निषेध. सर्वहिंसाया, द्विविधा वृत्तिरस्य यत् ॥२०॥ 20 A monk should always practise non-violence; all violence is forbidden His is a twofold path, Samiti (righteous action) and Gupti (restraint) अहिसाया आचरणे, विधानञ्च यथास्थिति । मकल्पजा-निषेधश्च, श्रावकाय कृतो मया ॥२१॥ 21 For the householder, I have prescribed the observance of non-violence according to his capacity and prohibited Sankalpaja violence अविहिताऽनिपिद्धा च, तृतीयावृत्तिरस्य सा। सर्व-हिंसा-परित्यागी, नासौ तेन प्रवर्तते ॥२२॥ 22 The householder has also a third course which is neither permissive nor probibitory As hc cannot forsake violence of all types, he adopts the third course हिंसा विधान शक्य न, तेन साऽविहिता मया। अनिवार्या जीविकाय, निरोदु शक्यते न तत् ।।२३।। 23 As violence cannot be permitted, I have not ·76 Wisdom of Mahavira prescribed it But the unavoidable violence that is involved in earning a living for the householder cannot either be prohibited द्विविधो गृहिणा धर्म, आत्मिको लौकिकस्तथा । मवरो निर्जरापूर्व, समाजाभिमतोऽपर ॥२४॥ 24 For the householder, again, Dharma has two aspects, namely, Atmika and Loukiha Atmika Dharma is again of two types ---Samvara (stoppage of the inflow of Karma) and Nirjara (Dissipation or wearing out of karmas) आत्मशुद्ध्य भवेदाद्यो, देशित. स मया ध्रुवम् । समाजस्य प्रवृत्त्यर्थ, द्वितीयो वर्त्यते जनः॥२५॥ 25 I have laid down Atmiha Dharma as it is meant for the purification of the soul The code of conduct for regulating society is called Loukiha Dharma, and has been introduced by society itself आत्मधर्मो मुमुक्षूणा, गृहिणाञ्च समो मत । पालनापेक्षया भेदो, भेदो नास्ति स्वरूपत ॥२६॥ 26 Atmika Dharma is the same for monks and the laity A distinction has been introduced following their respective capacities to observe it In substance there is no distinction whatsoever ·Wisdom of Mahavira 77 पाल्यते साधुभि पूर्णः, श्रावकैश्च यथाक्षमम् । यत्र धर्मोहि साधूना, तत्रैव गृहमेधिनाम् ॥२७॥ 27 A monk observes the religious norms to the fullest extent, whereas a householder does so according to his capacity. That which is Dharma for a monk is equally so for a householder तीर्थङ्करा अभूवन् ये, विद्यन्ते ये च सम्प्रति । भविप्यन्ति च ते सर्वे, भाषन्ते धर्ममीदृशम् ।।२८।। 28 Tirthankaras of the past, present and even the future define Dharma this way सर्वे जीवा न हन्तव्या , कार्या पीडापि नाल्पिका । उपद्रवो न कर्तव्यो, नाज्ञाप्या वल-पूर्वकम् ॥२६।। न वा परिगृहीतव्या, दाम-कर्म-नियुक्तये । एप धर्मो ध्रुवो नित्य , शाश्वतो जिनदेशित.॥३०॥ 29 30 No living being should be killed, nor even given the slightest hurt, nor again intimidated, nor forcibly subjugated or enslaved This Dharma of non-violence is fixed (unchangeable), eternal, permanent and is prescribed by the Lord न विरुध्येत केनापि, न विभियान भावयेत् । अधिकारान्न मुष्णीयान्न जातेर्गर्वमुद्वहेत् ।।३१॥ -31 None should be antagonised, feared, frightened or usurped of his authority or spubbed

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Wisdom of Mahavira
न कुलम्य न रूपस्य, न बलस्य श्रुतस्य च ।
नैश्वर्यस्य न लाभस्य, न मद तपस. मृजेत् ॥३२॥
32 None should boast of his family, physical
beauty, prowess, knowledge, wealth, gains or penance
न तुच्छान् भावयेज्जीवान, न तुच्छ भावयेनिजम् ।
मर्व-भूतात्मभूतो हि, स्यादहिमापरायण ॥३३॥
33 No life should be regarded as insignificant
including one's own He who looks on others as
himself is a votary of non-violence
अहिंसाऽऽराधिता येन, ममाजा तन साधिता।
आराधितोस्मि तेनाह, धर्मस्तेनात्मसात्कृत ॥३४॥
34 He who observes Ahimsa follows my Com-
mandments He has worshipped me and has indenti-
fied himself with Dharma
अझिा विद्यते यत्र, ममाजा तत्र विद्यत ।
ममाज्ञायामहिंसाया, न विशेपोस्ति कश्चन ।।३।।
35 Where Ahimsa subsists, my Commandments
too prevail There is no distinction between my
Commandments and Ahimsa
शरणमिव भीताना, क्षुधितानामिवाशनम् ।
तृपितानामिव जलमहिंसा
भगवत्यसौ ॥३॥

·Wisdom of Mahavira 79 36 This Ahimsa acts as a refuge for the scared food for the famished and water for the thirsty शुद्ध शिव सुकथित सुदृष्ट सुप्रतिष्ठितम् । सारभूतञ्च लोकेऽस्मिन्, सत्यमस्ति सनातनम् ।।३।। 37 In this world truth alone is substantial, it is pure and benefactory, and has been spoken of, perceived and established by the Tirthankaras महातृष्णा प्रतीकार, निर्भयञ्च निरालवम् । उत्तमानामभिमतमदत्तस्य विवर्जनम् ।।३८॥ 38 He who gives up theft has his greed quenched, he becomes fearless and free from all the causes of evil propensities, this is the consensus of all great men कृतध्यानकपाटञ्च, सयमेन सुरक्षितम् । अध्यात्मदत्तपरिध, ब्रह्मचर्यमनुत्तमम् ।।३।। 39 Celibacy is the supreme Dharma protected through restraint. Meditation is, as it were, its gate and deep introspection the bolt thereof It is कृताकम्पमनोभावो, भावनाना विशोधक। सम्यक्त्व शुद्धमूलोऽस्ति, धृतिकन्दोऽपरिग्रह ॥४०॥ 40 Non-possession makes for the stability of the mind and purity of thought Right faith is its true root and steadfastness its trunk

·Bondage and Liberation
मेघ प्राह--
किं बन्ध किञ्चमोक्षस्तो, जायेते कथमात्मनाम् ।
तदह श्रोतुमिच्छामि,
मर्वदशिस्तवान्तिके ॥१॥
1. Megha said "Oh, Omniscient 'I should like
to be instructed by you in what is meant by bondage
and emancipation and how the soul gets entangled
out of it"
"
भगवान् प्राह--
पुद्गलाना स्वीकरण, वन्धोजीवस्य भण्यते।
अस्वीकार प्रक्षयो वा, तेपा मोक्षो भवेद् ध्रुवम् ॥२॥
2 The Lord said-"When the soul invites karmas
through its actions it gets bound Vhen it sets its
face against them and expiates the already accumula-
ted ones, it certainly gets emancipated
प्रवृत्त्या बद्धयते जीवो, निवृत्त्या च निमुच्यते ।
प्रवृत्तिवन्धहेतु स्यानिवृत्तिर्मोक्षकारणम् ॥३॥

·Wisdom of Mahavira
81
3 Activity binds the soul, while abstention
from it releases it Activity is the cause of bondage,
and inactivity that of emancipation
प्रवृत्तिरास्रव प्रोक्तो, निवृत्ति सवरस्तथा ।
प्रवृत्ति पञ्चधा ज्ञेया, निवृत्तिश्चापि पञ्चधा ॥४॥
4 Activity is termed as an inlet of karnia, and
inactivity is the stoppage of harma Activity and
inactivity are each of five kinds
मिथ्यात्वञ्चाऽविरतिश्च, प्रमादश्च कपायक ।
सूक्ष्माऽत्माऽध्यवसायश्च, स्पन्दरूपा प्रवृत्तय ॥शा
5 Wrong perception, attachment (both manifest
and latent) to external objects, negligence and passion
are the four subtle imperceptible activities These
adversely influence the soul's subtle faculties
योग स्थूला स्थूल-बुद्धि-गम्या प्रवृत्तिरिप्यते ।
स्वतन्त्रो व्यक्तिहेतुश्च, ह्यव्यक्ताना चतसृणाम् ।।६।।
6 Yoga (activities related to mind, speech and
body) is perceptible It can be comprehended by the
gross intellect
It is independent as well as the cause
of the manifestation of the imperceptible form
मिथ्यात्व वाविरतिर्वा, प्रमादो वा कपायक ।
व्यक्तरूपो भवेद योगो, मानसो बाचिकोऽङ्गिक ॥७॥

·82 Wisdom of Mahavira 7 Wrong perception, attachment (both manifest and latent) to external objects, negligence, passion and yoga are the five Asravas (inlets of karmas) Yoga is the functioning through mind, speech and body योग शुभोऽशुभो वापि, चतस्रो ह्यशुभा ध्रुवम् । निवृत्तिवलिता वृत्ति , शुभो योगस्तपोमय ॥८॥ 8 Yoga is both meritorious and non-meritorious, but the other four are certainly non-meritorious, Restrained activity is meritorious yoga and is of the class of penance अविरतिर्दुष्प्रवृत्ति सुप्रवृत्ति स्त्रिधास्रव । यथाक्रम निवृत्तिश्च, चतुर्धा कर्म देहिनाम् ।।६।। 9 Avirati, evil action, good action and the cessation of activity—these are four kinds of activities of mundane beings The three in their respective order are the threefold Asravasa The fourth type of activity (more properly, the cessation of activities) is Samyara अशुभै पुद्गलर्जीव, बध्नीत प्रथमे उभे । तृतीय खलु वध्नाति, शुभैरेभिश्च ससृति ॥१०॥ 10 Avirati and evil actions bind a being through non-meritorious harma, while the third (good action) ·Wisdom of Mahavira 83 Transmigration does so through meritorious karma. is the result of this two-fold bondage - अशुभाँश्च शुभॉश्चापि, पुद्गलॉस्तत्फलानि च । विजहाति स्थितात्माऽसौ, मोक्ष यात्यपुनर्भवम् ।।११।। 11 The steadfast soul is he who rejects the seeds of both and their results He attains emancipation There is no further rebirth for him अशुभाना पुद्गलाना, प्रवृत्त्या शुभया क्षय । असयोग शुभानाञ्च, निवृत्त्या जायते ध्रुवम् ।।१२।। 12 Good actions dissipate the seeds of previously earned non-meritorious karmas With cessation of activity, the karmas entering the soul are also estopped निवृत्ति पूर्णतामेति, शैलेशीञ्च दशा श्रित । अप्रकम्पस्तदा योगी, मुक्तो भवति पुद्गल ॥१३॥ 13 Complete cessation of activities is the Saileshi stage The yogi there becomes stable (as a mountain) and is freed from the influence of all root causes सम्यक्त्व विरतिस्तद्वदप्रमादोऽकपायक । अयोग पञ्चरूपेय, निवृत्ति कथिता मया ॥१४॥ 14 I have defined cessation of activities as a five-phased state viz, faith in reality, voluntary retire-

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Wisdom of Mahavira
ment from indulgence, alertness, freedom from all
passions and the cessation from all activities
अतत्त्वे तत्त्वसज्ञानममोक्ष मोक्षधीस्तथा।
अधर्मे धर्मसज्ञान, मिथ्यात्व द्विविधञ्च तत् ॥१५॥
आभिग्रहिकमाख्यातमसत्तत्त्वे
दुराग्रह।
अनाभिग्रहिक वत्स ! अज्ञानाज्जायतेऽङ्गिनाम् ॥१६॥
1516 Vatsa! To equate non-reality with the real
bondage with emancipation, Adharma with Dharma
is called wrong perception This again is of two
varieties (according to how they are caused)
(1) Wilful obstinacy and (2) Sheer ignorance
Obstinate holding to unrealities as real is techucally
known as Abhigrahika Mitthyatva, and the ignorance
of reality is Anabhigrahıda Mitthj atva
तत्त्वे मोक्षेच धर्म च, यथार्थ प्रत्यय. स्फुटम् ।
सम्यक्त्व तच्च जायेत, निसर्गादुपदेशत ॥१७॥
17 Right and clear knowledge of what is truth,
emancipation and Dharma is devotion to reality
It Is of two kinds--(1) spontaneous achievement
through the annihilation of Darshan-Mohaniya karma
and (2) acquired through the precepts of the Guru
आसक्तिश्च पदार्थेषु, व्यक्ताव्यक्तोभयात्मिका ।
अविरतिविरतिश्च, तदासक्तिविवर्जनम् ॥१८॥

·Wisdom of Mahavira 85 18 Attachment, both manifest and latent, to external objects is Avirati, and giving up this attachment 1s Virati अशुभम्यापि योगस्य, त्यागो विरतिरिप्यते । देशत मर्वतश्चापि, यथाबलमुरीकृता ।।१६।। 19 Getting rid of non-meritorious activities is also termed Viratı This is observed wholly or partially according to the ability of the person concerned अनुत्साह सात्मरूपे, प्रमाद कथितो मया। जागरका भवेद् वृत्तिरप्रमादस्तथाऽऽत्मनि ॥२०॥ 20 I havc termed indifference to spiritual development as negligence, while cagerness for it is watchfulness क्रोधो मान तथा माया, लोभश्चेति कपायक.। एपा निरोध आख्यातोऽकपाय शान्तिसाधनम् ।।२१॥ 21 Wrath, self-importance, deceit and covetousness are the four forms of passion Restraint of these tendencies is its opposite, conducive to peace कायवाइमनसा कर्म, योगो भवति देहिनाम् । सर्वासाश्च प्रवृत्तीना, निरोधोऽयोग इप्यते ॥२२॥ 22 Yoga is activity through body, mind and speech, and the restraint thereof Is Ayoga ·86 Wisdom of Mahavira पूर्व भवति सम्यक्त्व, विरतिर्जायते तत । अप्रमादोऽकपायश्च, योगो मुक्तिस्ततोध्रुवम् ॥२३॥ 23 The first requisite is right faith, and nonindulgence is its sequel Then follow in regular order alertness, freedom from passion and cessation After this, emancipation is certain of activity अमनोज्ञसमुत्पाद, दुख भवति देहिनाम् । समुत्पादमजानाना, न हि जानन्ति मवरम् ॥२४।। 24 The cause of unpleasant situations is distress to beings So long as their source remains untraced, knowledge cannot dawn on how to end these causes रागो द्वेपश्च तद्धेतुर्वीतरागदशा सुखम् । रत्नत्रयी च तद्धतुरेप योग ममासत. ॥२५॥ 25 Likes and dislikes are the cause Happiness comes at this stage where these tendencies are eliminated This can only be reached through the threefold bejevvelled path of right perception, right knowledge and right character, This in brief is yoga मेघ प्राह-- भद्र भद्र तीर्थनाथ | तीर्थे नीतोऽस्म्यह त्वया । भावितात्मा स्थितात्मा च, त्वया जातोऽम्मि सम्प्रति ॥२६॥ 26 Megha exclaimed---"Hail, Hail' Oh Tirthan- ·Wisdom of Mahavira 87 hara ' Thou hast led me into sanctity Thy grace has made my soul fragrant through restraint and established it in steadfastness नष्टो मोहो गत क्लव्य, शुद्धा बुद्धि स्थिर मन । पुनमैनि तथाभ्यर्ण, स्वीचिकीमि साम्प्रतम् ।।२७।। 27 Destroyed is my delusion, disappeared my faint heart, purified my intellect and stabilised my mind I would beg once again to be entered into the holy Order प्रायश्चित्तञ्च वाञ्छामि, पूर्वमालिन्यशुद्धये । चेत समाधये भूय , कामये धर्मदेशनाम् ॥२८॥ 28 To purify the erstwhile uncleanness of the mind, I should like to undergo expiation, and be instructed again for the mind to become tranqullised” ” ·9 Right and Wrong Knowledge मेघ प्राह- ज्ञान प्रकाशक तत्र, मिथ्यासम्यक्त्वकल्पना। क्रियते कोऽत्र हेतु स्याद्, बोद्ध मिच्छामि सम्प्रति ।।१।। Megha said.--"Knowledge enlightens How does the distinction as right and wrong knowledge come in? Be pleased to teach me" 1 भगवान् प्राह- ज्ञानस्यावरणेन स्यादज्ञान तत्प्रभावत । अज्ञानी नैव जानाति, वितथ वा यथातथम् ॥२॥ 2 The Lord said "Knowledge when veiled causes ignorance Through the density of the veil, an ignorant soul cannot discriminate between truth and falsity नैतद् विकुरुते लोकान्, नापि सस्कुरुते क्वचित् । केवल सहजालोकमावृणोति निजात्मन ||३|| ·Wisdom of Mahavira 89 3 This veil neither deforms nor reforms the being, all that it does is to shut out the soul's inherent light ज्ञानस्यावरण यावद्, भावशुद्धया विलीयते। अव्यक्तो व्यक्ततामेति, प्रकाशस्तावदात्मन ॥४॥ 4 This vel to the extent it 15 torn asunder through purification of thoughts manifests the light of the soul so long dormant पदार्थास्तेन भासन्ते, स्फुट देहभृताममी । ज्ञानमात्रमिद विशेपस्याऽविवक्षया ॥५॥ नाम, 5 At this stage of the soul's development every object unfolds itself If one would not care to subdivide, it could only be termed as knowledge आत्मा ज्ञानमयोऽनन्त, ज्ञान नाम तदुच्यते । अनन्तान् गुणपर्यायान, तत्प्रकाशितुमर्हति ।।६।। 6 The constant flow of Consciousness is soul This consciousness is infinite It can clearly comprehend and know infinite attributes and substances आवारकघनत्वस्य, तारतम्यानुसारत । प्रकाशी चाप्रकाशी च, सवितेव भवत्यसौ ॥७॥ 7 The degree of density of the veil dims or lightens the soul, as in the case of the sun ·50 Wisdom of Mahavira उभयालम्बन तत्तु, सशयज्ञानमुच्यते। वेदन विपरीत तु, मिथ्याजान विपर्यय ।।८।। 8 'Is this a log or a man?_This type of simultancous inflow of two conflicting thoughts in mind is called Samsaya (uncertain knowledge) To understand a thing in a manner contrary to its very nature is wrong knowledge called Viparyaya तार्किकी दृष्टिगेपाऽस्ति, दृष्टिरागमिकी पग। मिथ्यादृष्टे वेज्ज्ञान, मिथ्याज्ञान तदीक्षया ।।६।। 9 This represents the logical standpoint Agamic interpretation is different According to it, the knowledge of a person of perverted perception because of its inadequacy, is wrong knowledge आत्मीयेषु च भावेपु, नात्मान यो हि पश्यति । तीव्रमोहविमूढात्मा, मिथ्यादृष्टि स उच्यते ॥१०॥ When a person does not see the soul in its real attributes and remains intensely attached through the height of delusion, he is one of wrong perception 10 यथार्थनिर्णय सम्यग्ज्ञान प्रमाण मिप्यते। दृष्टि प्रामाणिकी चैपा, दृष्टिरागमिकी परा॥११।। 11 The right knowledge which accurately assesses objects is Pramana This is logical construction Agamic interpretation is different ·। Wisdom of Mahavira 91 सम्यग्दृष्टे वेज्ज्ञान, सम्यग्ज्ञान तदीक्षया। धुतमोहो निज पश्यन्, सम्यग्दृष्टिरसो भवेत् ।।१२।। 12 The knowledge of a man of right perception (Samyagdristi) as he is already a fit vehicle, is called right knowledge One, whose perception deluding Karma (Darshan Moha) has cleared and who perceives the inner core, is called a Samyagdristi पदार्थज्ञानमात्रेण, न ज्ञान सम्यगुच्यते। आत्मलीनस्वभाव यत्, तज्ज्ञान सम्यगुच्यते ॥१३॥ 13 Mere knowledge of objects is not right knowledge Knowledge of the nature that penetrates into the soul is right knowledge सदसतोविवेकेन, स्थैर्य चित्तस्य जायते । स्थितात्मा स्थापयेदन्यान्, नास्थिरात्माऽपि साक्षर ॥१४॥ 14 With the dawn of discrimination between the real and the unreal, a steadfast soul stabilises his fellows too in Dharma While the unsteady, even of vast learning, cannot do so . भविष्यति मम ज्ञानमध्येतव्यमतो मया। मजानन् सदसत्तत्त्व, न लोक सत्यमश्नुते ॥१५।। 15 One should engage in study with the sole object of acquiring knowledge The person who ·92 Wisdom of Mahavira does not distinguish the real from the unreal cannot comprehend truth लप्स्ये चित्तस्य सुस्थैर्यमध्येतव्यमतो मया । अस्थिरात्मा पदार्थेषु, जाननपि विमुह्यति ॥१६॥ 16 One should engage in study with the idea of acquiring concentration of mind An unstable mind, in spite of its knowledge of the nature of objects, becomes attached to them आत्मान स्थापयिष्यामि धर्मेऽध्येयमतो मया। धर्महीनो जनो लोके, तनुते दुखसन्ततिम् ।।१७।। 17 One should engage in study with the idea of fixing the soul in Dharma A man bereft of Dharma perpetuates the world's misery स्थित परान् स्थापयिष्ये, धर्मेऽध्येयमतो मया। आचार्येव सदाचार, प्रस्थापयितुमर्हति ॥१८॥ 18 One should engage in study with a view to become steady-minded in Dharma and to help others in attaining it A man of character alone can infuse character in others प्राणिनामुह्यमानाना, जरामरणवेगत । धर्मो द्वीप प्रतिष्ठा च, गति. शरणमुत्तमम् ॥१६॥ 19. To persons carried away by the current of ·Wisdom of Mahavira 93 decay and death, Dharma is an island, base, goal and refuge, per excellence दुर्गनौ प्रपतज्जन्तोर्धारणाद् धर्म उच्यते । धर्मणासौ धृतोह्यात्मा, स्वरूपमधिगच्छति ॥२०॥ Dharma is so called because it lifts the soul up from the bottomless pit of destruction Held fast by Dharma, the soul comes into its own 20 आत्मनश्च प्रकाशाय, वन्धनस्य विमुक्तये। आनन्दाय भगवता, धर्मप्रवचन कृतम् ।।२१॥ 21 The Lord taught Dharma for the manifestation of the soul, for freedom from bondage and for acquisition of bliss जीव, शुभाशुभफलरेभि, कर्मणा बन्धनैध्रुवम् । प्रमादवहुलो ससारमनुवर्तते ।।२२।। 22 The utterly negligent soul tightly bound by the cords of its karma, which yield fruits, both meritorious and non-meritorious, wallows in metempsychosis शुभाशुभफलान्यत्र, कर्मणा बन्धनानि च। छित्त्वा मोक्षमवाप्नोति, अप्रमत्तो हि सयति ।।२३।। 23 The vigilant monk attains liberation by cutting asunder the bondage caused by Karmas and ·94 Wisdom of Mahavira their relative fruits, both meritorious and non-merito. rious एकमासिकपर्यायो, मुनिरात्मगुणे व्यनराणा च देवाना, तेजोलेश्या व्यतिव्रजेत् ॥२४॥ 24 A monk of even one month's standing devoted to the attributes of the soul is far happier than the Vyantara gods द्विमासमुनिपर्याय, आत्मध्यानरतो यति । भवनवासिदेवाना, तेजोलेश्या व्यतिव्रजेत् ॥२५॥ 25 A monk of two months' standing, devoted to the attributes of the soul, is far happier than the Bhavanpati gods त्रिमाममुनिपर्याय, आत्मध्यानरतो यति । देवामुरकुगराणा तेजोलेश्या व्यतिव्रजेत् ।।२६।। 26 A monk of three months' standing, devoted to the attributes of the soul, is far happier than the Asurkumar gods चतुर्मासिकपर्याय, आत्मध्यानरतो यति । ज्योतिप्काका ग्रहादीना, तेजोलेश्या व्यतिव्रजेत् ॥२७॥ 27 A monk of four months' standing, devoted to the attributes of the soul, is far happier than the Jyotishi gods

·Wisdom of Mahavira
95
पञ्चमासिकपर्याय, आत्मध्यानरतो यति ।
सूर्याचन्द्रमसोरेव, तेजोलेश्या व्यतिव्रजेत् ॥२८॥
A monk of five months' standing, devoted
to the attributes of the soul, is far happier than the
sun (a Jyotishi god)
28
पाण्मासिकपर्याय,
आत्मध्यानरतो
यतिः।
सौधर्मशानदेवाना, तेजोलेश्या
तेजोलेश्या व्यतिव्रजेत् ।।२६।।
29 A monk of six months' standing, devoted to
the attributes of the soul, is far happier than the
Shoudharma and Ishan gods
सप्तमासिकपर्याय, आत्मध्यानरतो यति ।
मनत्कुमारमाहेन्द्र-तेजोलेश्या
व्यतिवजेत् ॥३०॥
30 A monk of seven months' standing, devoted
to the attributes of the soul, is far happier than the
Sanathumar and Mahendra gods
यति ।
अप्टमामिकपर्याय,
आत्मध्यानरतो
ब्रह्मलान्तकदेवाना, तेजोलेश्या व्यतिव्रजेत् ॥३१॥
31 A monk of eight months' standing, devoted
to the attributes of the soul, is far happier than the
Brahma and Lantaha gods
नवमासिकपर्याय,
आत्मध्यानरतो
महाशुक्रसहस्रार-तेजोलेश्या
यति।
व्यतिव्रजेत् ॥३२॥

·96 Wisdom of Mahavira 32 A monk of nine months' standing, devoted to the attributes of the soul, is far happier than the Mahashukra and Sahasrara gods यति । दशमासिकपर्याय, आत्मध्यानरतो आनतादच्युत यावत्, तेजोलेश्या व्यतिव्रजेत् ॥३३॥ 33 A monk of ten months' standing, devoted the attributes of the soul, is far happier than the Anat, Pranat, Aran and Achyuta gods यति । एकादशमासगत, आत्मध्यानरतो ग्रैवेयकाणा देवाना, तेजोलेश्या व्यतिव्रजेत् ।।३४॥ 34 A monk of eleven months' standing, devoted to the attributes of the soul, is far happier than the Nava-Graiveyaha gods द्वादशमासपर्याय, आत्मध्यानरतो यति । अनुत्तरोपपातिक-तेजोलेश्या व्यतिव्रजेत् ॥३२॥ 35 A monk of twelve months' standing, devoted to the attributes of the soul, is far happier than the five Anuttara gods तत शुक्ल शुक्लजानि , शुक्ललेश्यामधिष्ठित । केवली परमानन्द , सिद्धो बुद्धो विमुच्यते ॥३६॥ 36 Thereafter that monk, now Shukla a ·Wisdom of Mahavira 97 (thoroughly cleansed of all impurities) belonging to the Shukla category and established in pure faculties, becomes an omniscient, enjoys the supreme bliss absolute and becomes a Siddha, Buddha and fully freed अभूवश्च भविष्यन्ति, मुव्रता धर्मचारिण । एतान् गुणानुदाहुस्ते, साधकाय शिवरान् ॥३७॥ 37 Those who have dedicated their entire lives to Dharma and high vows, both of the past, present and the future, have prescribed, do prescribe and will continue to prescribe these emancipatory rules for aspirants for a higher life " ·Restiamt in Conduct मेघ प्राह- कय चरेत् कय तिष्ठेच्छयीतासीत वा कथम् । कथ भुञ्जीत भाषेत, साधको वहि मे प्रभो ॥१॥ 1 Megha ashed-'Oh Lord' Pray instruct me how an aspirant should walk, stand, sleep, sit, eat and talk?" भगवान् प्राह- यत चरेद यत तिप्ठेच्छयीतासीत वा यतम् । यत भुजीत भाषेत, साधक प्रयतो भवेत् ॥२॥ 2 The Lord began —"An aspirant should exerrestraint matters of movement, standing, sleeping, sitting, eating and speaking He must, in fact, exercise restraint in every activity of his cise in जलमध्ये गता नौका, सर्वतो निप्परित्रवा। गच्छन्ती वाऽपि निष्ठन्ती, परिगृहणाति नो जलम् ।।३।।

·Wisdom of Mahavira 99 3 Water cannot enter into a boat, free from crevices, even in mid-stream, be it stationary or moving - एव जीवाकुले लोके, साधु. सुसवृतात्रव । गच्छन वा नाम तिष्ठन् वा, नादत्ते पापक मलम् ।।४।। 4 Likewise, a monk who has plugged his Asravas (inlet of karmas) does not get stained by non-meritorious karmas, whether moving about or remaining stationary amidst this plethoric life" मेघ प्राह- त्यक्तव्यो नाम देहोऽय, पुरा पश्चाद् यदाकदा । तत् किमयं हि भुञ्जीत, साधको ब्रूहि मे प्रभो ॥५|| 5 Megha interlocuted -"Say, Lord' sooner or later this body has to be given up Then why should an aspirant eat?” भगवान् प्राह- वाह्यादूर्व समादाय, नावकाइक्षेत् कदाचन । पूर्वकर्मविनाशार्थमिम, देह समुद्धरेत् ॥६॥ 6 The Lord began---"With emancipation from worldly bondage as his goal, monks should never hanker for sensual gratifications For the extinction of the accumulated karmas. he should sustain lus body ·100 Wisdom of Mahavira विनाहार न देहोऽमो, न धर्मोदहमन्तरा। निर्याह तेन देहस्य, कर्तुमाहार इप्यते ।।७|| 7 One cannot do so without food, and without a body one cannot engage in Dharma It is, threfore, proper that for the subsistence of the body, one should take food . क्षुध शान्त्य च मेवाया, प्राणसन्धारणाय च । नयमाय तथा धर्मचिन्नाय मुनिराहरेत् ॥८॥ 8 A monk should take food for five rcasons (1) Satisfy his hunger (2) Serve brother mon} s (3) Sustain life (4) Practise restraint (5) Dedication to Dharma and contemplation आतङ्क निष्प्रतीकारे, जाताया विरतो तनी । ब्रह्मचर्यस्य रक्षार्य, दयाय प्राणिना तथा ।।६।। सकल्पान् सुदृढीकर्तु, क्मणा शोधनाय च। आहारन्य परित्याग, कत्तु महंति नयति ॥१०॥ 9 10 Abstinence from food for a monk is recommended for six reasons (1) When suffering from a serious and incurable disease (2) When he feels disgust for his body (3) To keep up his continence

·Wisdom of Mahavira
101
(4) To keep away from violence
(5) To reinforce the vows, and
(6) For the extinction and purification of
karmas
अल्पवारञ्च भुजानो, वस्तून्यल्पानि सख्यया ।
मात्रामल्पाञ्च भुजानो, मिताहारो भवेद् यति ॥११॥
11 A monk is abstemious it he takes food only
once or (wice a day, linuted in items as well as
quantity
जित स्वादो जितास्तेन, विषया सकला परे ।
रसो यस्यात्मनि प्राप्त , त रस जेतुमर्हति ।।१२।।
12 One who has achieved mastery over taste,
has mastered evcry other sensation
A person who
always dwells in the Atman and enjoys its bliss can
alone
conquer taste
न वामाद् हनुतस्तावत्सचारयेच्च दक्षिणम् ।
दक्षिणाच्च तथा
वाममाहरन्मुनिरात्मवित् ।।१३।।
13 A monk who has realised the soul should
pot route the food from one jaw to the other for
relishing the taste
स्वादाय विविधान् योगान्, न कुर्यात् खाद्यवस्तुषु।
सयोजना परित्यज्य, मुनिराहारमाचरेत् ॥१४॥

·102 Wisdom of Mahavira 14 Amonk should not mix different items of food for catering to taste He should keep to this rule while eating and avoid all faults related to it अप्रमाण न भुञ्जीत, न भुञ्जीताप्यकारणम् । श्लाघा कुर्वन्न भुञ्जीत निन्दन्नपि न चाहरेत् ॥१५॥ 15 He should not eat in excess, nor without cause, nor again, while eating, praise or censure food मेघ प्राह- जायन्ते ये म्रियन्ते ते, मृता पुनर्भवन्ति च । तत्र कि जीवन श्रेय , श्रेयो वा मरण भवेत् ।।१६।। 16 Megha said "Death follows birth and vice In these circumstances, which is laudatoryto live or to die 7" versa भगवान् प्राह-- सयमासयमाभ्या तु, जीवन द्विविध भवेत् । मयत जीवन श्रेय, न श्रेयोऽनयत पुन ।।१७।। 17 The Lord said—“Life is of two kinds, restrained and unrestrained A restrained life is praiseworthy, because it leads to liberation, while the other is not ·Wisdom of Mahavira 103 सकामाकामभेदेन, मरण द्विविध स्मृतम् । सकाममरण श्रेय, नाकाममरण भवेत् ॥१८॥ 18 Death too is of two types-Salama ie, with a deliberate view to liberation and Akama ie , which is devoid of any thought of liberation Sakama death is praiseworthy, because it leads to liberation, while the other is not अकाम नाम वालाना, मरणजायते मुहु । पण्डिताना सकाम तु, जघन्यत सकृद् भवेत् ॥१६॥ 19 Bala—the unrestrained beings undergo repeated Akama deaths Pandita- the restrained beings undergo Sakama death just once, or at the most fifteen times, and thereafter attain liberation पतित्वा पर्वताद वृक्षात्, प्रविश्य ज्वलने जले। म्रियते मूढचेतोभिरप्रशस्तमिद भवेत् ॥२०॥ ब्रह्मचर्यस्यरक्षाय, प्राणानामतिपातनम् । प्रशस्त मरण प्राहू, रागद्वेपाप्रवर्तनात् ।।२१।। 20 21 Death is of two kinds---praiseworthy and condemnatory Death of a deluded soul through fall from a mountain or tree, or getting burnt or drowned is condemnatory While to invite death for the upkeep of celibacy is praiseworthy, because it is free from the feelings of love and hatred.

·104 Wisdom of Mahavira यस्य किञ्चिद् व्रत नास्ति, स जनो वाल उच्यते । व्रतावत भवेद् यस्य, स प्रोक्तो वालपण्डित ॥२२॥ पण्डित स भवेत् प्राज्ञो, यस्य सर्वव्रत भवेत् । सुप्त सुप्तश्च जाग्रच्च, जाग्रदुक्तविधानत ।।२३।। 22 23 A person without any vows whatever is called Bala, while one who is partially restrained (1 e, with and without vows) is called a Bala-pandità A wise person who keeps vows without any exception is called a Pandita (fully restrained) These are severally styled as the sleeping, sleeping-and-awake and constantly awake, respectively एवमधर्मपक्षेऽपि, धर्माधर्मऽपि कश्चन। धर्मपक्षे स्थित कश्चित्, विविधो विद्यते जन ॥२४।। 24 These humans are of three categories, according as they are (1) Established in Adharma, (2) Established in Dharma-Adharma and (3) Established in Dharma हव्यवाह प्रमथ्नाति, जीर्णं काष्ठ यथा ध्रुवम् । तथा कर्म प्रमथ्नाति, मुनिरात्मसमाहित ॥२५॥ 25 Just as fire soon reduces dried up wood to ashes, so a monk with a perfectly composed mind reduces harmas to ashes ·Wisdom of Mahavira 105 , तरको नाम नास्तीति, नैव सज्ञा निवेशयेत् । स्वर्गोऽपि नाम नास्तीति, नैव मजा निवेशयेत् ॥२६॥ 26 One should on no account give up his belief in the existence of heaven and hell - पञ्चेन्द्रियवध कृत्वा, महारम्भपरिग्रहो। मासस्य भोजनञ्चापि, नरक याति मानद ॥२७॥ 27 There are four causes that lead one to hell (1) Kıllıng living beings with five sense organs (2) Engaging in undertakings involving extreme violence (3) Accumulating vast riches (4) Inveterate meat eating मरागसयमो नून, सयमासयमस्तथा। अकामनिर्जरा वाल-तप स्वर्गस्य हेतव ॥२८॥ 28 There are four causes that lead one to heaven (1) Restraint with attachment still alive (2) Partial restraint (3) Self-purification through penance not aimed at liberation (4) Penance of the blissfully ignorant persons ·106 Wisdom of Mabayıra विनीत सरलात्मा च, अल्पारम्भपरिग्रह । सानुक्रोशोऽमत्सरी च, जनो याति मनुप्यताम् ।।२६।। 29 There are four causes that lead one to human life . (1) Humility and straightforwardness (2) Keeping away from extreme violence and vast riches (3) Compassion (4) Freedom from an unholy eagerness to hurt others even at one's cost मायाञ्च निकृतिं कृत्वा, कृत्वा चासत्यभापणम् । कूट तोल च मानञ्च, जीवस्तिर्यग् गतिं व्रजेत् ॥३०॥ 30 There are four causes that account for birth as a beast or bird (1) Deceit, (2) Fraud, (3) Falsehood and (4) Giving short weights and measures शुभाशुभाभ्या कर्मभ्या, ससारमनुवर्तते । प्रमादवहुलोजीवोऽप्रमादेनान्तमृच्छति ॥३१॥ 31 A persistently heedless being subjects himself to endless metempsychosis, as a result of his meritorious and non-meritorious karmas, while an awakened soul puts an end to it ·Wisdom of Mahavira 107 स्वय बुद्धा भवन्त्येके, केचित् स्युर्बुद्धवोधिता । प्रत्येक बुद्धा केचित् स्युर्वोधिर्नानायना भवेत् ।।३२॥ 32 Enlightenment could come through several directions Some are born enlightened, some attain it through instruction and, yet again, some through the impact of some exceptional event in life योग्यताभेदत. पुसा, रुचिभेदो हि जायते । रुचिभेदाद् भवेद् भेद , साधनाध्यावलम्बने ॥३३॥ 33 All persons are not of equal capacity This makes for different inclinations Different modes of sadhana arc resorted to, according to taste and inclination वुद्धा केचिद् वोधकाः स्यु केचिद् वुद्धा न वोधका । आत्मानुकम्पिन केचित्, केचिद् द्वयानुकम्पका.॥३४॥ 34 Attaining to enlightenment themselves, some pass it to others, some others do not Likewise there are two kinds of persons, Viz , (1) who are completely engrossed in their spiritual welfare, and (2) who, while doing so, also look after others' welfare क्षपिताशेपकर्मा हि, मुनिर्भवाद् विमुच्यते । मुच्यते चान्यलिङ्गोऽपि, गृहिलिङ्गोऽपि मुच्यते ।।३।।

·108 Wisdom of Mahavira 35 A monk who has extinguished all hís karmas attains freedom from transmigration This applies equally to the monks of other creeds and even to the householder Purity of soul is a predominant factor in the attainment of freedom प्रत्ययार्थञ्च लोकस्य, नानाविधविकल्पनम् । यात्रार्थ गहणार्थञ्च, लोके लिङ्गप्रयोजनम् ॥३॥ 36 Several distinctive signs and outfit have been designed for a monk so that (1) the world might recognise him as such at sight, (2) he may carry himself through a life of restraint and (3) he may constantly be kept awake of his station in life अथ भवेत् प्रतिज्ञा तु, मोक्षसद्भावमाधिका । जानञ्च दर्शन चैव, चारित्र चैव निश्चये ॥३७॥ 37 If an aspirant has taken a vow earnestly to attain liberation, then certainly the means are right knowledge, right perception, and right character सशय परिजानाति ससार परिवेत्ति स । सशय न विजानाति, मसार परिवेत्ति न॥३८॥ 38 One who is keen on acquiring knowledge knows the world know it Qne devoid thereof does not ·Wisdom of Mahavira 109 - - पूर्वोत्थिता स्थिरा एके, पूर्वोत्थिता पतन्त्यपि । नोत्थिता न पतन्त्येव, भङ्गः शून्यश्चतुर्यक ॥३६॥ 39 There are three kinds of aspirants (1) Those who take to a life of restraint and keep to it to the last (2) Those who do so, but fail to last it out (3) Those who neither make a start to live a life of restraint, nor fall on that account (4) Fourth type does not exist. यत् सम्यक् तद् भवेन्मोन, सन्मान सम्यगस्ति तत् । मुनिमौन समादाय, धुनीयाच्च शरीरकम् ॥४०॥ 40 Reality is synonymous with monkhood and A monk, by observing monkhood attains a bodiless state vice versa ·The See अस्त्यात्मा चेतनारूपो, भिन्न पौद्गलिकैर्गुण । स्वतन्त्र करणे भोगे, परतन्त्रश्च कर्मणाम् ॥१॥ The soul is consciousness It is entirely different from the qualities of matter It is independent when acting, but slave to its consequences 1 अध्रुवे नाम मसारे, दु खाना काममालये । परिभ्राम्यन्नय प्राणी, क्लेशान् बजत्यतकितान् ।।२।। 2 Tossed about in this unstable world, the abode of unhappiness, a being suffers from unexpected grief पुनर्भवी स्ववृत्तेन विचित्र धरते वपु । कृत्वा नानाविध कर्म, नानागोबासु जातिपु।।३।। Because of its own acts and deeds, á being undergoes births repeatedly and assumes diverse bodies Having acquired karmas of different types, 3 ·Wisdom of Mahavira 111 he takes births in different castes, and of differing degrees of status प्रहाण्या कर्मणा किञ्चिदानुपूर्व्या कदाचन । जीवा शोधिमनुप्राप्ता, आवजन्ति मनुप्यताम् ॥४॥ 4 Pari passu with the extinction of karmas, a being gets cleansed and thereafter takes birth as a human being लब्ध्वाऽपि मानुप जन्म, श्रुतिधर्मस्य दुर्लभा। यच्छ त्वा प्रतिपद्यन्ते, तप क्षान्तिमहिंसताम् ।।५।। 5 Even after birth as human beings, they get rare occasions to listen to expositions on Dharma, Which inspire them to follow the way of penance, forgiveness and non-violence कदाचिच्छवणे लब्धे, श्रद्धा परमदुर्लभा । श्रुत्वा नैयायिक मार्ग, भ्रश्यन्ति वह्वो जना ।।६।। 6 Even after listening, devotion to Dharma is an extremely rare achievement Even after being instructed on the right path, many deviate therefrom श्रुतिञ्च लब्ध्वा श्रद्धाञ्च, वीर्य पुन मुदुर्लभम् । रोचमाना अप्यनेके, नाचरन्ति कदाचन ॥७॥ 7. Granted both instruction and devotion have been attained, the spiritual vigour necessary for the

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Wisdom of Mahavira
practice of Dharma is most difficult to cultivate
Many carnestly devoted souls also fail in putung
restraint into practice
लब्ध्वा मनुप्यता धर्म, शृण्याच्छधीत य ।
वीर्य म च समासाद्य, धुनीयाद् दु खमजितम् ।।८।।
8 Having obtained human birth, and opportu-
nity for instruction, and having acquired devotion
and spiritual vigour, one gets rid of the acquired
sorrows
शोधि ऋजुकभूतस्य,
धर्म
शुद्धस्य तिष्ठति।
निर्वाण परम याति, घृतसिक्त इवानल ||
9 Open-heartedness begets purity Dharma
gets rooted in one who is pure A soul established
in Dharma becomes effulgent like fire fed with ghee
नियत्या नाम सजाते, परिपाके भवस्थिते. ।
मोहक क्षपयन् कर्म, विमर्श लभतेऽमलम् ॥१०॥
10 When mortal existence has reached its final
stage with the expiation of inevitable harmas (niyatı),
the soul extinguishes its Moha karma and develops
pure thoughts directed towards liberation
तत्कि नाम भवेत्कर्म, येनाऽह स्यान्न दु सभाक् ।
जिज्ञासा जायते तीव्रा, ततो मार्गो विमृश्यते ॥११॥

·Wisdom of Mabavira 113 11 “Which activity will rid me of misery?”. In hot pursuit of this problem, the means to its solution is dug up सत्यधीरात्मलीनोऽसौ मत्यान्वेपणतत्पर । स्थूलगत्य समुत्साय, सूक्ष्म तदवगाहते ॥१२॥ 12 A person with his whole intelligence directed towards the truth, immersed in the soul, and an eager seeker of truth, leaves the gross truth behind and goes after the subtle माता पिता स्नुपा भ्राता, भार्या पुत्रास्तथौरसा । त्राणाय मम नाल ते, लुप्यमानस्य कर्मणा ।।१३।। 13 He realises when afflicted by his karmas that his parents, daughter-in-law, brother, wife and own sons-no one--can give him relief अध्यात्म सर्वत सर्व, दृष्ट्वा जीवान् प्रियायुप । न हन्ति प्राणिन प्राणान्, भयादुपरत क्वचित् ।।१४।। 14 All beings desire all round happiness, and life is dear to all Keeping this in view, one should not kill others and should desist from being the cause of dread and enmity to others आदान नरक दृष्ट्वा, मोह तत्र न गच्छति । आत्माराम म्वय स्वस्मिल्लीन.शान्ति समश्नुते ।।१५।।

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Wisdom of Mahavira
15 Looking on possessions as hell (cause of
hell), a person, who has no attachment therefor and
remains merged and fully delighted in the self attains
peace
इहेके नाम मन्यन्ने, अप्रत्याख्याय पापकम् ।
विदित्वा तत्त्वमात्मासौ, सर्वदु ग्वाद्विमुच्यते ॥१६॥
16 Some people think that it is not necessary
to give up sin and that a soul possessed of the know-
ledge of fundamental realities becomes free from all
sorrOWS
वदन्तश्चाप्यकुर्वन्तो, वन्धमोक्षप्रवेदिन ।
आश्वासयन्ति चात्मान, वाचा वीर्येण केवलम् ।।१।।
17 These (self-styled) experts in bondage and
liberation only talk, but do nothing towards liberation
and console themselves with brave words
.
न चित्रा वायते भापा, कुनो विद्यानुशासनम् ।
विषण्णा पापकर्मभ्यो, बाला पण्डितमानिन ॥१८॥
18 These ignorant, who account themselves
wise, and tormented by their own sinful deeds, no
picturesque phraseology can save them-- not to
mention the dry rot of theoretical knowledge
जानञ्च दर्शनञ्चैव, चरित्र च तपम्तथा।
एप मार्ग इति प्रोक्त, जिनै प्रवरदणिभि ॥१६॥

·Wisdom of Mahavira 115 19 Right knowledge, right perception, right character and penance are collectively the means of lbcration This is the teaching of the omniscient Jinas दर्शनेन, जानेन ज्ञायते मर्च, विश्वमेतच्चराचरम् । अद्धीयते दप्टिमोहविशोधिना ॥२०॥ 20 Knowledge opens out the entire world, mobile and stationary Perception arising out of the extinction of the Darshana Moha Karma leads to deep and real faith in it भाविन्दु खनिरोधाय, धर्मों भवनि नवर । कृतदुखविनाशाय, धर्मो भवति सत्तप ॥२१॥ 21 Samvara is the means to prevent future sorrows, and penance extinguishes the alieady acquired ones 22 मवृत्य दृप्टिमोह च, व्रती भवति मानव । अप्रमत्तोऽकपायी च, ततो योगी विमुच्यते ॥२॥ First comes the cessation of Darshana Moha harma, and thereafter follow, in regular order, obser- Tance of vows, alertness, freedom from passion and snaction through mind, speech and body, leading finally to liberation ·116 Wisdom of Mahavira सवृतात्मा नव कर्म, नादत्तेऽनास्रवो यति । अकर्मा जायते कर्म, क्षपयित्वा पुराजितम् ॥२३॥ 23 The monk rooted in Samvara does not acquire new karmas His Asravas are also stopped, and having extinguished the previously acquired karmas, he becomes Akarma (freed of karmas) अतीत वर्तमान च, भविष्यच्चिरकालिकम् । सर्वथा मन्यते बायी, दर्शनावरणान्तक ॥२४॥ 24 The monk rooted in non-violence, who has torn the veil screening his right perception, acquires knowledge of the very distant past, present and future अन्तको विचिकित्साया , सर्व जानात्यनीदृशम् । अनीदृशस्य शान्ता हि, यत्र तत्र न विद्यते ॥२५॥ 25 He, whose doubts have been fully cleared, attains unequalled omniscience A teacher of this type of knowledge is not picked up at random बाय्यातमेतदेवास्ति, सत्यमेतत् सनातनम् । सदा सत्येन सम्पन्नो, मैत्री भूतेषु कल्पयेत् ।।२६।। 26 It is a well established eternal truth that every one should always acquire the immense wealth of truth and behave friendly towards all beings ·Wisdom of Mahavira 117 वैरी करोति वैराणि, ततो वैरेण रज्यति। पापोपगानि तानीह, दु खस्पर्गानि चान्तश ।।२७।। 27 Enmity begets enmity, and an unfriendly person gets stewed in his own juice Enmity leads to the acquisition of sins, ending in pain महि चक्षुर्मनुष्याणा, काक्षामन्त नयेत य । लुठति चक्रमन्तेन, वहत्यन्तेन च भुर ।।२८।। 28 One who dispels one's own desires acts like an eye to others The wheel of a chariot moves on its edges and a razor works likewise धीरा अन्तेन गच्छन्ति, नयन्त्यन्त ततो भवम् । अन्त कुर्वन्ति दु खाना, सम्बोधिरति दुर्लभा ।।२६।। 29 The path of restraint is like the sharp edge of a sword Only the brave dare walk over this edge and reach the very core of things Thus they end their metempsychosis with the extinction of all miseries Such wisdom is extremely difficult to acquire यो धर्म शुद्धमाख्याति, प्रतिपूर्णमनीदृशम् । अनीदृशस्य यत्स्थान, तस्य जन्मकया कुत ॥३०॥ 30 A person who prescribes complete, unequalled and pure Dharma is an extraordinary being He reaches such an exalted place that the question of his rebirth does not arise ·118 Wisdom of Mahavira आत्मगुप्त सदा दान्त छिन्नस्रोता अनास्रव । स धर्म शुद्धमारव्याति, प्रतिपूर्णमनीदृशम् ।।३१।। 31 A person who has merged himself in the soul, is always restranied and becomes free from Asravas by stopping the incoming current of karmas, teaches complete, unequalled and pure Dharma यन्मत सर्वसाधूना, तन्मत शल्यकर्तनम् । साधयित्वा च तत्तीर्णा, नि शल्या वतिना वरा ॥३२।। 32 The path approved by every monk is the one that puts an end to Salya (spiritual cancer) By treading this path several eminent Vratins have put all their salyas behind and have crossed the ocean of Samsara 33 पण्डितो वीर्यमासाद्य, निर्घाताय प्रवर्तकम् । धुनीयान् मञ्चित कर्म, नव कर्म न वा सृजेत् ।।३३।। A restrained person, having acquired the spiritual vigour needed for the extinction of karmas, should expiate his previously acquired karmas and should not gather new ones नि मङ्गत्व एकत्वभावनादेव, प्रजायते। नि सङ्गो जनमध्येऽपि, स्थितो लेप न गच्छति ॥३०॥ A sense of isolation leads to detachment 34 ·Wisdom of Mahavira 119 A detached person, even while in the midst of a crowd, does not get stained न प्रिय कुरुते कस्याप्यप्रिय कुस्ने न य । सर्वन समतामेति, समाधिस्तस्य जायते ।।३।। 35 One whose actions generate neither pleasure nor displeasure in others and remains even-minded everywhere acquires Samadhi अग कितानि शडन्ते, शङ्गितेपु ह्यशवित । असवृता विमुह्यन्ति, मूढा यान्ति चल मन ।।३६।। 36 An unrestrained person stays deluded The deluded one is of a wavering mind He entertains doubts where there is no room for them, and have no doubts where such could exist . स्वकृत विद्यते दुख, स्वकृत विद्यते सुखम् । अबोधिनाऽजित दुख, वोधिना हि प्रलीयते ।।३७।। 37 Misery and happiness are one's own creations Lack of right knowledge leads to the acquisition of misery, while right knowledge dissipates it हिंसासूतानि दुखानि, भयवरकराणि च । पश्यव्याहतमीक्षस्य, मोहेनाऽपश्यदर्शन ॥३८॥ 38 Violence produccs misery, and aggravates

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Wisdom of Mahavira
fear and enmity Oh! delusion-blinded man listen
to the exhortations of the seer
।
धर्मप्रजापन यो हि, व्यत्ययेनाध्यवस्यति ।
हिसया मन्यते शान्ति, म जनो मूढ उच्यते ॥३६॥
39 One who understands and accepts the
concepts of Dharma in a perverted manner and hopes
for peace through violence is known as deluded
असारे नाम ससारे, सार सत्य हि केवलम् ।
तत् पश्यन्नेव पश्यन्ति, पश्यन्ति परे जना ॥४०॥
40 In this unsubstantial world, truth is the
only substantive He alone understands this who
has seen the truth Others do not
सिंह यया क्षुद्रमृगाश्चरन्त-
श्चरन्ति दूर परिशङ्कमाना ।
समीक्ष्य धर्म मतिमान् मनुप्यो
दूरेण पाप परिवर्जयेच्च ॥४१॥
41 Yust as a weak herbii orous wild animal,
afraid of the lion, keeps away from it, so too the
wise man, having understood Dharma, should never
dare anywhere near sin
यदा यदा हि लोकेम्मिन्, ग्लानिधर्मस्य जायते।
तदा तदा मनुष्याणा, ग्लानि यात्यात्मनो बलम् ॥४२॥

·Wisdom of Mahavira 121 42 When men feel disgust for Dharma, they lose their spiritual strength मेघ प्राह- - असतो वारयन्नित्य, ध्रुवे सत्ये प्रवर्तनम् । धर्मो जागर्ति तेजस्वी, तस्य ग्लानि कुतो भवेत् ॥४३।। 43 Megha said—“Dharma is a deterrent against evil deeds, and always an inspirer towards virtue It is effulgent and wideawake How could therefore men feel disgust towards it?" भगवान् प्राह-- दष्टि सम्यक्त्वमाप्नोति, जान सत्यसमन्वितम् । आचारोपि समीचीन , तदा धर्म प्रवर्धते ॥४४॥ The Lord said "Dharma flourishes where there is right perception, right knowledge and right character 44 दृष्टि विपर्यय याति, जान मेति विपर्ययम् । आचारोऽपि विपर्यस्त , तदा धर्म प्रहीयते ॥४५।। 45 Dharma declines when perception, knowledge and character get perverted पालि जलस्य रक्षार्थ, पालिरक्षा प्रवर्धते । जलाभावो न चिन्त्य स्यात्, तदा कृषि प्रशुप्यति ।।४६।। 46 A dam is meant for conserving water IT ·122 Wisdom of Mahavira care of the dam becomes the predominant concern and lack of water behind it of little consideration, naturally crops fail (through drought) वाटि न्यिस्य रक्षार्थ, वाटिरक्षा प्रवर्धते । धान्याभावो न चिन्त्य स्यात्, तदा कृपि विहीयते ।।४७।। 47 Fencing round the field is for its protection If the fencing becomes the chief concern and production in the field is lost sight of, crops fail नियमा यमरक्षार्थ, तेपा रक्षा प्रवर्धते । यमाभावो न चिन्त्य स्यात, तदा धर्म प्रहीयते ॥४८।। 48 Ancillary rules (Niyamas) are for keeping big vows (Yamas) But if only Niyamas are cared for, forgetting the Yamas, Dharma will soon decline यमा सततमासेव्या , नियमा स्तु यथोचितम् । सत्यमीपा विपर्यास, धर्मग्लानि प्रजायते ॥४६॥ 49 Yamas must be observed punctiliously and incessantly and Niyamans according to times and climes When these two get inverted, disgust for Dharma starts" ·Knowledge of Discrimation मेघ प्राह- कि ज्ञेय किञ्च र स्यादुपादेयञ्च कि विभो । । शाश्वते नाम लोकेऽस्मिन्, किमनित्यञ्च विद्यते ॥१॥ 1 Megha asked-~"Lord' What all are worth knowing, giving up and acquiring? What is transient In this eternal world" भगवान् प्राह- धर्मोऽधर्मस्तथाकाश, कालश्च पुद्गलस्तथा। जीवो द्रव्याणि चैतानि, जेयदृप्टिरसी भवेत् ॥२॥ जीवाजीवौ पुण्यपापे, तथास्रवरच सवर । निर्जरा वन्धमोक्षौ च, ज्ञेयष्टिरसी भवेत् ।।३।। मस्त्यात्मा शाश्वतो वन्धस्तदुपायश्च विद्यते। अस्ति मोक्षस्तदुपायो, यदृष्टिरसी भवेत् ॥४॥ 2.34 The Lord said "What is to be known are ·124 Wisdom of Mahavira 1 3 (1) The six root substances Dharmastikaya - Medium of Motion 2 Adharmastihaya - Medium of rest Ahashastıkaya -Space 4 Kala -Time 5 Pudgala —Matter 6 Jiva --Soul, animate (2) The nine Tattvas (Fundamental truths ) ---- Jiva -Soul 2 Ajiva --Non-soul 3 Punya --Meritorious karma 4 Papa --Non-meritorious karma 5 Asraia -Inlet of harma 6 Sanvara - The stoppage of karma 7 Nrjara -The development of the soul caused by the extinction of karma 8 Bandha -Bondage 9 Moksha --Liberation (3) The Existence of the soul, its eternity, its transmigratory aspect, bondage and its causes, liberation and its means बन्ध पुण्य तथा पापमाश्रव कर्मकारणम् । भववीजमिद हेयदृष्टि सौ भवेत् ॥५॥ मर्व, ·Wisdom of Mahavira 125 5 What is to be avoided are ---Bondage, meritorious karma, non-meritorious karma and Asravas These are the seeds of transmigration of the soul निरोध कर्मणामस्ति, सवरो निर्जरा तथा । कर्मणा प्रक्षयश्चैपोपादेय-दष्टिरिष्यते ॥६।। 6 What is to be attained are-~-Restraint of larmas (Samvara) and self-purification through the eradication of karmas (Nirjara) आत्मलीन मनोऽमूढ, योगो योगिभिरिष्यते । मनोगुप्ति समाधिरच, माम्य सामायिक तया ।।७।। 7 A mind merged in the soul and undeluded is called yoga by the yogis Manoguptı (control of the mind), Samadhi (obliviousness to externals), equantmity and practice of equanimity are the different . forms of yoga ऐकाग्र मनसश्चाद्ये, भवेच्चान्ते निरोधनम् । मन समितिगुप्त्योश्च, सर्वो योगो विलीयते ।।८।। 8 There are two stages of meditation, namely. concentration of mind and cessation of its activities Initially concentration of mind is acquired, and finally cessation of its Samiti-righi activity and Guption cessation of activities cover the entire field of yogi? comes activities

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Wisdom of Mahavira
मोक्षण योजनाद् योग, समाधिोग इप्यते।
स तपो विद्यते द्वेधा, वाह्य नाभ्यन्तरेण च ॥६॥
9 Yoga means any type of activity which unites
the soul with (leads to) liberation The means to
attain this unification is samadhi, hence it is called
yoga Yoga is penance It is of two types, external
and internal (Now external penance follows)
चतुर्विधस्याहारस्य, त्यागोऽनशनमुच्यते।
आहारम्याल्पतामाहु रखमौदर्यमुत्तमम् ॥१०॥
10 Forgoing food of four varieties, namely,
cereals, water, dry fruits and the like, and spices
(cloves, etc) is Anashana
Minimising the quantity
of food, water, cloth, utensils
and passions
Avamodarya
IS
अभिग्रहो हि वृत्तीना वृत्तिमक्षेप इप्यते।
भवेद् ग्मपरित्यागो, रमादीना विवर्जनम् ।।११।।
11 Restraint of activity attained through the
keeping of special vows is Vrittisanksepa or Bhiksha-
charıka The giving up of ghee, oil, milk, curd,
sugar, and sweets is called Rasa Parityaga (full control
over taste)
कायोत्सर्गश्च पर्य वीर-पद्मासनानि च।
गोदोहिकोत्कटिका च, कायक्लेशो भवेदसौ ॥१२॥

·Wisdom of Mahavira 127 12 Kayaklesha constitutes the following-- A Kayotsarga---To leave the body uncared for and remain standing with the two hands downwards, or to sit giving up all activities of mind, speech and body B Paryankasana-- To put the right leg C Vecrasana on the left thigh and the left leg on the right thigh and to keep the arms in Paryankasana posture Padmasana-Joining the middle portion of one thigh with the other E Godohika--to sit in the posture of milking a cow F Utkatika-to sit on the hunches " मेघ माह- सर्वदगिर त्वया धर्म , घोरो मौ प्रतिपादित । दुराविच्छत्तये सोऽय, तत्र दुख किमिप्यते ॥१३॥ 13 Megha ashed-“Oh, Omniscient' Thou hast propounded a very severe form of Dharma Dharma destroys misery Where then is the place for suffering in it?" भगवान् प्राह- वत्स | न ज्ञातवान् मर्म, मम धर्मस्य किञ्चन । अमर्मवेदिनो लोका, मत्य घ्नन्ति मनातनम् ।।१४॥

·128 Wisdom of Mahavira 14 The Lord said "Vatsal You have not at all grasped the secret of my teaching in Dharma Whocver fails to get at this secret, eternal truth becomes a casualty in his hands न धर्मो देहदु खार्थममी सत्योपलब्धये । न च सत्योपलब्धि न्याद्, अहिंमाभ्यासमन्तरा ॥१५॥ 15 The objective of Dharma is not the end of bodily ills, it is meant for the attainment of truth Truth evades him who has never practiced nonvolence चेतना विपयामक्ता, हिंसा समनुधावति । आत्मान प्रति सहृत्य, तामहिंसापद नयेत् ।।१।। 16 When the mind gets attracted to external objects it indulges in Himsa The Sadhaha should therefore direct it towards the soul and lead it to non-violence सति देहे सेन्द्रियेम्मिन्, मति चेतनि चञ्चले। इन्द्रियार्था प्रकृत्येप्टा., नेष्ट तेपा विसर्जनम ॥१७॥ 17 As long as the body and the sense organs exist and the mind remains unsteady, the attraction and not renunciation of the sense objects is dear to the sidhaha ·130 Wisdom of Mahavira acquire adequate physical strength, the aspirant should do all that is necessary for the welfare of the body केवलमसो देह , कृशीकार्यों विवेकिना। न चापि वृहणीयोऽम्ति, मन मतुलन मम ॥२२॥ 22 Mere emaciation of the body should not be the objective of the discriminating, nor need it be bloated My instruction is to heep it at normalcy . इन्द्रियाणि प्रशान्तानि, विहरेयु यथा यथा। तथा तथा प्रवृत्तीना, दहीना मयमो मत ॥२३॥ 23 As the becalmed sense-organs engage in activity, to the same extent all human activities become restrained दोपनिहरणायेप्टा, उपवामाधुपक्रमा । प्राणमन्धारणायामो, आहारो मम मम्मत ॥२४॥ 24 I have laid down fasting etc, for the pursfication of transgressions At the same time food is cqually important for the maintenance of life अहिंमाधर्ममसिद्धी, विवेको नाम दुप्फर । तेन वत्स । मया धर्म, घोरोऽमा प्रतिपादित ॥२॥ 25 Discrimination that leads to the perfection of-non-violence is exceedingly difficult Hence, Vatsal Dharma of non-violence is severe indeed ·Wisdom of Mahavira 131 नाज्ञानचेष्टितं वत्म , न च मक्लेगमकुलम् । नार्तध्यानदशा प्राप्त, तपो ममास्ति मम्मतम् ।।२६॥ 26 Vatsa' I have only approved of such penance as is free from blind practices, a feeling of mental and physical tribulation and exceeding anxiety for matcrial objectives इन्द्रियाणा मनमश्च, विपयेभ्यो निवर्तनम् । स्वस्मिन् नियोजन तेपा, प्रतिमलीनता भवेत् ।।२७।। 27 Having freed the senses and the mund from their activities to engage thein in themselves is called Pratisanlecnata (Here ends the description of etternal penance Now follow the six types of anternal penancc) विशुद्ध कृनदोपाणा, प्रायश्चित्त विधीयते । मालोचन भवेत्तेपा, गुरो पुर प्रकारानम् ।।२८।। प्रमादादशुभ योग, गतस्य च शुभ प्रति । ममण जायते तत्तु, प्रतिक्रमणमुच्यते ॥२६॥ अभ्युत्थान नमस्तारो, भक्ति शुश्रूषण गुरो । जानादीना विनयन, विनय परिकथ्यते ॥३०॥ आनार्य-शैक्ष्य-साणाना, नघस्य च गणम्य च । आनेवन यथान्याम, वैयावृत्त्यमुदाहृतम् ॥३१॥ चानना भन्छना चव, तथव परिवर्तना। अनुप्रेक्षा धर्मकथा, न्वाध्याय पन्नधा भवेत् ॥३२ ·132 Wisdom of Mahavira एकाग्रचिन्तन योगनिरोधो ध्यानमुच्यते। धर्म्य चतुर्विध तत्र, शुक्ल चापि चतुर्विधम् ॥३३॥ 28 to 33 (1) Prayaschitta-Atonement for the past faulty deeds and actions Alochana Confession of one's own shortcomings before the Guru Pratikramana-To return to the path of righteous yoga after having strayed away from it through negligence (The latter tvo types come under the category of Prayaschitta.) (2) Vinaya-To stand up when the Guru and other elders come, bon down to, entertain deep respect for, serve them and have unflinching adoration for their learning etc, etc (3) Vaiyavritya--To render service according to one's might to the Acharya (preceptor), the newly initiated monk, the sick, Gana (group of monks), and Sangha (whole congregation of monks).

·Wisdom of Mahavira 133 (4) Swadhyaya-It means study. It is of five kinds, namely, readjag, questioning, reciting, reflecting on the meaning and discoursing on Dharma (5) Dhyana-It has a twofold definition-~~-single-pointed concentration and cessation of all activities of mind, body and speech. Dharmya and Sukla dhyana, each is of four types Both are conducive to cmancipation, and as such they are described under the heading of Tapa--- penance महंता देशिता दृप्टिमालम्व्य क्रियते यदा। पदार्थचिन्तन यत्तत्, आज्ञाविचय उच्यते ।।३४।। मर्वेपामपि दुसाना, रागद्वेपो निवन्धनम् । ईदृश चिन्तन यत्तत्, अपायविचयो भवेत् ॥३५॥ सुपान्यपि च दुपानि, विपाक कृतकर्मणाम् । कि फल कस्य चिन्तेति, विपाकविचयो भवेत् ॥३11 तोकारतेश्च तद्वति-भावाना प्रकृतस्तथा। चिन्तन नित्यते यत्तत्, सस्थानविचयो भवेत् ॥३७॥ - ·134 Wisdom of Mahavira उन्मादो न भवेद् बुद्धेरहंद्वचनचिन्तनात् । अपायचिन्तन कृत्वा, जनो दोपाद् विमुच्यते ॥३८।। अशुभेन रतिं याति, विपाक परिचिन्तयन् । वैविध्य जगतो दृष्ट्वा, नासक्ति भजते पुमान् ॥३६॥ 34 to 39 The four types of Dharmya Dhyana with the respective results are defined below. on an (1) Ajna-Vichaya Reflection object with the aid of the Arhat's instructions, resulting in the intellect not becoming unbridled (2) Apaya-Vichaya Reflection on attachment and liatred as the cause of all misery, results in the release of their tight hold on man (3) Vipaha-Vichaya Reflection on happiness and misery as the fruits of one's actions, also which is of what, results in the destruction of the taste for nonmeritorious deeds (4) Samsthana-Vichaya Reflection on the form of the world, and the objects therein and their nature resulting in man becoming non-attached due to the diversities of the universe ·Wisdom of Mahavira 135 विशुद्ध जायते चित्त, लेश्ययाति विशुद्धयते। अतीन्द्रिय भवेत्सौय्य, धर्म्यध्यानेन देहिनाम् ।।४।। 40 Dharmya Dhyana leads to the purification of the man's mind, and of his thought-centres, and super-sensuous happiness results विजहाति शरीर यो, धर्म्यचिन्तनपूर्वकम् । अनासक्त स प्राप्नोति, स्वर्ग गतिमनुत्तराम् ।।४।। 41 The non-attached who gives up his physical body while engaged in Dharmya Dhyana attains heaven and gradually gets emancipated -- अप्युत्तममहननवता पूर्वविदा भवेत् । शुक्लस्य द्वयमाद्यन्तु, स्याच्च केवलिनोऽन्तिमम् ॥४२।। 42 The four types of Sulla Dhyana are (1) Prithaktva Vitarka Savichara Meditating on any object as isolated from every other object (2) Ektva Vitarka Avichara Meditating on any object as intimately related to others (3) Sookshmakriya Apratipati In this stage of meditation only the subtle activities of the body remain There is no degradation therefrom ·136 Wisdom of Mahavira (4) Samuchhinnakriya Anivritti This is the last stage and is perpetual The former two types of meditation can only be practised by the monks who have the highest and the strongest type of physical structure and are authorities in the eleyen purvas (Aphorisms on all sciences The last two are for the Kevalins (Omniscient) only सूक्ष्म क्रियोऽप्रतिपाती, समुच्छिन्नक्रियस्तथा। क्षपयित्वा हि कर्माणि, क्षणे व विमुच्यते ॥४३॥ 43 The Kevali exterminates all his karmas through these two types of meditation and becomes liberated in a moment अन्तर्मुहूर्तमात्रञ्च, चित्तमेवात्रतिष्ठति। छद्मस्थाना ततश्चित्त, वस्त्वन्तरेषु गच्छति ॥४४॥ 44 One who is not a Veetaraga remains concentrated on a particular object for only a short period of time Then he flits to another object स्थितात्मा भवति ध्याता, ध्यानमैकाग्यमुच्यते । ध्येय आत्मा विशुद्धात्मा, समाधि फलमुच्यते ॥४५॥ 45 Meditation has four components (1) Dhyata (Meditator), Dhyana (Meditation), Dhyeya (Goal) and Samadhi A steadfast soul is the Dhyata, concen- ·Wisdom of Mahavira 137 tration of mind is Dhyana Pure soul (Supreme) Soul is Dhyeya and the result is called Samadhi उपधीनान्च भावाना, क्रोधादीना पन्ग्रिह । परित्यपतो भोद् यम्य, व्युत्सर्गस्तम्य जायन ।।४।। 46 Onc who has renounced attachment towards Upadłu--cloth, utensils, food and drink, and who has controlled the passions like wrath etc, is capablc of Vyutsarga (This is the sixth type of intermal penance) गान, मनित्या नाम गमारम्याणाय कोऽपि नो मम। भवे भमति जीवोमो, एकोह देहत पर ॥४७॥ अपविमिद कर्माकर्षणयोग्यता। निरोध गर्मणा पयो, विच्छेदम्तपमा भवेत् ।।४।। धमोहि मुगिनमार्गोऽम्ति, मुकृतालोकपमति । दुर्नभावतंते बोधिरेता भावना ॥४॥ मुहद गवंजीवा मे, पमोदो गुणिपु पुरेत् । सपागमंमिनेषु, माध्यन्य भोपारिपु ॥५०॥ 47 to 0 There are con Bhavanas (Concenlrated thoughts that lcric a deep impression on the Koul) To think that (1) The world in transitors Anitya Bhavana ·138 Wisdom of Mahavira (2) No other can give me refuge-Asharana Bhavana samsara (3) This soul is being tossed about in even from infinite time- Bhava Bhavana (4) I am alone---Ekatva Bhavana (5) I am am separate from the physical body-Anyatva Bhavana (6) The body impure-Ashoucha Bhayana (7) The soul attracts karma-Asrava Bhavana 1S (8) The influx of karmas can be stopped -Samvara Bhavana (9) Karmas can be dissipated through penance-Nirjara Bhavana (10) Dharma leads to liberation-Dharma Bhavana (11) Loka (The universe) is of the shape of the Purusha --Loka Bhavana (12) Perfect knowledge rare-Bodhi Durlabha Bhavana (13) All beings are my friends—Maitri Bhavana 15 ·1-dom of Mahavira 139 (14) I must have adoration for the virtuous Pramoda Bhavana (15) May beings afflicted through karnas get freed from tribulations --hurunya Bhasina (16) Indifference towards cul docrs Midhyasthi Bhavana नकारा बिना शान्ति, निन प्रमादमृच्छति . बने नमनायोऽपि. भायनाभिर्धव नृणाम् ॥५१॥ The Bliuvinas led to the stabilisation of their respecto susharus Thei mke for tranquiilising of mund and desclopincnt of equanimity भावनाभिविटाभि पित मूटना संगत् । गिन ताभिन्मूलामिपिन मुक्तिमहं ति ।।१२।। The mind with Balan.is tainicd with Mohr hamile dcluded. and with thoss free from Viola st atlin cm.incipition मारमापनय जीनामा, भाग्नानम्वन महन् । भन निरम, भावना भाविन मन ॥५३।। for self-realisation Bhasanas to the best retun Ind hence the nind should always be cstabli- Thedant rinted with thent ·140 Wisdom of Mahavira भावना-योग शुद्धात्मा, जले नौरिव विद्यते । नौकेव तीर-सम्पन्न मर्व-दु खाद्विमुच्यते ॥५४॥ 54 One whose soul is purified through Bhavana yoga is like a boat in water Just as a boat reaches the shore, he in like manner reaches the goal and becomes free from all miseries भवेदास्रविणी नौका, न सा पारस्य गामिनी। या निरास्रविणी नौका, मा तु पारस्य गामिनी ।।५।। 55 A boat with crevices in it cannot cross the sea, only the one free from these can reach the opposite shore सम्यग-दर्शनसम्पन्न, श्रद्धावान् योगमर्हति । विचिकित्सा ममापन्न , समाधि नैव गच्छति ।।५६।। 56 One richly endowed with Right perception and deep rooted faith is eligible for yoga (abstract contemplation), while the sceptic cannot attain Samadhi आस्तिक्य जायते पूर्वमास्तिक्याज्जायते शम । शमाद् भवति सवेगो, निर्वेदो जायते तत ॥५७।। निर्वेदादनुकम्पास्यादेतानि मिलितानि श्रद्धावतो लक्षणानि, जायन्ते सत्यसेविन ॥५८।। च। 57-58 These are the distinctive marks of a votary ·!l'rsdom of Maharra 141 por truth (a man of right perception), cach succecding mark being a product of its previous number (1) Astihya--deep faith in fundamental rcalities (2) Shama-~~Mental tranquillity (3) Samvega-Yearning for liberalion (4) Nirecda-Aversion to worldly life, non-attachment. (5) Anukampa -Compassion towards all. योगी ग्रोन नम्पनो, न लोकन्चंपणाञ्चरेत् । भायमुनि क्रियान्चापि, प्रथयन् गिवमग्नुते ।।६।। 59 An ascetic hccping all the great sous (101s hillout cxccption) slould not concern himself with the world. Developing his mental purity and multipling lis pious deeds, he attains libcration नक्षीयन्तं न वर्धन्त, मन्ति जीवा अवस्थिता । पजीवी जीयता नति, न जीवो यात्यजीवताम् ।।६।। (0. The souls do not increase or decrcise (In Tumhor) They are static Thic Jiva acier becomes 13,69 for the Ajra a Jua पवमानमिद प्रोग्य, प्रयमित्यभिधीयते । पग्यिनिर्मच, पर्याय पगिोतिन ॥१॥ 61. This state of staticism is perinancncc Darourya) and crcry attnbute, change therein, is ·142 Wisdom of Mahavira called modification (Paryaya) Permanence and modification both arc inherent in the substance Substance only mcans the unification of these two मेघ प्राह-- कय चित्त न जानाति, कय जानन् न चेप्टते । चेप्टमान कय नति, श्रद्धान चग्ण विभो । ॥२॥ 62 Megha ashed—"Lord! Why does the mind not know? Even knowing why does it not evert? Even after cierting, why does it not acquire true faith and right character?" भगवान् प्राह- आवृत न हि जानाति, प्रतिहत न चेप्टते। मूढ विकारमाप्नोति, बवाया नरणेऽपि च ।।६३|| 63 The Lord replied--"A mind which is veiled cannot now. When it is obstructed, it cannot ciert, and in its deluded state its faith and character get per crted" मेघ प्राह- केन स्यादावृत चित्त, केन प्रतिहत भवेत् । मूढञ्च जायते केन, ज्ञातुमिच्छामि गर्ववित् ।।६४॥ 64 Megha asked again_Ol Omniscient What veils the mind? What obstuctssieh it? How does it get deluded" I would like to knothese " ·Wisdom of Mahayıra 143 -- भगवान् प्राह--- मावृतं जायते चित्त, मानापरण-योगन । हन म्यादन्तरायण, मूढ मोहेन जायते ॥६॥ 65 The Lord Slid---"The mind is veiled by Inaonarnya Karma, obstructed by Antaraya Kamia and dcluded by Mohaniya Larma. मगन्मत्याऽपि विनाय, धर्ममार निशम्य वा। मतिमान् मानवो नून, प्रत्यानीत पापकम् ॥६॥ A wise man man having comprehended the essence of Dharm. through his own purc intelligence OT through hering should give up sin (sinful Primitics) पायान् गान् निजानीयादायु क्षेमम्य नात्मन । क्षिप्रमय यनिम्नषा, शिक्षा निभेन पण्डित ।।७।। 67. A sise nun of restraint should get to know the means to uplift himself spiritually and put them 13 Instant practice मार्म म्याङ्गानि, म्बके दो ममाहरेत् । पर पापानि मेधावी, अध्यात्मेन ममाहत् ।।६।। Like a forteise withdrawing is limbs into its shell, ihe wise man sliould whdr 11 his faculties in Image of oun through spirituality ·144 Wisdom of Mahavira महरेत् हस्तपादी च, मन पचेन्द्रियाणि च । पापक परिणामञ्च, भापादोप च तादृशम् ||६|| 69 The wise man should control the functions of his hands, feet, mind, the five sense organs and sinful thoughts and words कृतच प्रियमाण च, भविप्यन्नाम पापकम् । सर्व तन्नानुजानन्ति, आत्मगुप्ता जितेन्द्रिया ॥७॥ 70 Those merged in their soul and have mastered their scnsc organs do not approve of the sins of the past, present and future

·13
Guds and Means
MARATI
माप्राह-
निसाध्य माधन, किञ्च फेन तन्नाम माध्यने ।
माध्यमाधनमताने, जिनामा मम
वन्ते ॥१॥
Megha sarcim"What is the goal? What are its
means? Who attains it? I am loon to know all
.bout the thcory of ends and mcins'
1
.
भाग प्रार-
भरनो बम ! दुन्होऽय, नानात्वेन वि मज्यने ।
नानासचिरय लोको, नानात्व
प्रतिपद्यते ॥२॥
2 The Lord sud-"Viltsu! This is a conipler
stion It has several ficcis Tastes differ from
time to another. so do their objectives
नामनोरन कानोकोऽपि विद्यने ।
र गमयमापन्न, माध्य प्रति न धावति ॥३॥

·146 Wisdom of Mahavira विद्यते नाम जीवोऽय, न वा जीवोपि विद्यते । एव मशयमापन्न , साध्य प्रति न धावति ॥४॥ विद्यते नाम कर्मद, न वा कर्मापि विद्यते। एव सशयमापन्न , साध्य प्रति न धावति ।।५।। अस्ति कर्मफल वेद्य, नवा वेद्य च विद्यते । एव सशयमापन्न , साध्य प्रति न धावति ॥६॥ 3-6 Agnostics of the following type never work towards any goal Those who doubt- (1) The existence of the universe, (2) The existence of the soul, (3) The existence of the Karma, and (4) The inevitability of its consequences अस्ति लोकोऽपि जीवोऽपि, कर्म कर्मफल ध्रुवम् । एव निश्चयमापन्ल , साध्य प्रति प्रधावति ॥७॥ 7 Only people with firm faith in the existence of the universe, soul, karma and its consequences endeavour towards a goal निरावृतिश्च निर्विघ्नो, निर्मोही दृष्टिमानसौ । आत्मास्यादिदमेवास्ति, साध्यमात्मविदा नृणाम् ।।८।। 8 The goal of the man of self-realisation is the soul, fully unveiled, unobstructed, non-deluded and rich with right perception ·Ilyedom of Mahavira भारणम्य विघ्नम्म, मोहम्य दृकनन्नियो । निगंयो जापत नेन, नयम माघन भवेत् ।। १ The means to llus goal is restraint, through which the scil, obstructions and larmas which dclude Forception and character arc sucpt off नात्मान गयत ल्या, मतत बदयान्वित। सामान नाघन्किान्त ,माध्य प्राप्नोनि म प्रवग ।।१०।। 10 Always restraining oneself. devoted, free fron passtons and persescring in effort terches the goal Onc 1000 आमर परमान्माग्नि, गग पविजित । निमुक्तिनापन्न, परमात्मा भवेदमौ ॥११॥ The soul Itselt the Pirtantml Wilien freed from allanline.lt utred ind the body,the noul boconics tlic seipscine Soul supreme Soul लाल गागागो, भवाला प्रधावति । गगरि पुन, ऋजु मा योनिनाम् ।।१।। I soul, fier leavmg its gross todt bunu. Ikan PC ilighi le incu burtli Thus thight is willid m HIS V.forked (1) Risk meting straight what is the poul in the 21112 PRINC. Here, ·148 Wisdom of Mahavira (2) Vakra meaning a diagonal point which it has to reach only through one or more diversions (Note The soul's flight is always along a perpendicular direction and the time taken for this is only a samaya, the minutest period conceivable diagonal flight just two, three or four samayas are taken) For a प्रजायते ॥१३॥ यावत् सूक्ष्म शरीर स्यात्, तावन्मुक्तिन जायते । पूर्णसयमयोगेन, तस्य मुक्ति 13 So long as the subtle bodies, astral (Taijasa) and Causal (Karmana) exist, the soul does not become freed Only through complete restraint, it attains freedom from all bondages वाध्यमानो ग्राम्यधर्म, रूक्ष भुञ्जीत भोजनम् । प्रकुर्यादवमौदर्यमूवं, स्थान स्थितो भवेत् ॥१४॥ 14 When a monk is afflicted with the feeling of sex, he should take insipid food, reduce its quantity and take to Kayotsarga (see X/12) नैकत्र निवसेन्नित्य, ग्राम ग्राममनुव्रजेत् । व्युच्छेद भोजनस्थापि, कुर्याद् रागनिवृत्तये ॥१५॥ 15 A monk should not reside for long at any one place, he should keep travelling from place to ·150 Wisdom of Mahavira विद्यते ॥१६॥ अर्ध्व स्रोतोऽप्यध स्रोत , तिर्यक् स्रोतो हि विद्यते । आसक्तिविद्यते यत्र, बन्धन तत्र 19 The sources of bondage are upward, the sources of bondage are downward, the sources of bondage are all round, the sources of bondage are everywhere Attachment is the source of bondage. Where attachment is, bondage co-exists यावन्लो हेतवो लोके, विद्यन्ते बन्धनस्य हि । तावन्तो हेतवो लोके, मुक्तेरपि भवन्ति च ।।२०।। 20 As many causes there are for bondage, even that many are there for emancipation सर्वे स्वरा निवर्तन्ते, तर्कस्तत्र न विद्यते । ग्राहिका न मतिस्तत्र, तत् साध्य परम नृणाम् ॥२१॥ 21 Man's highest goal is that stage which words fail to express, logic is unable to reason out and intelligence is too veak to grasp यामेवा यदि वाऽरण्ये, न ग्रामे नाप्यरण्यके । रागद्वे पलयो यत्र, तत्र सिद्धि. प्रजायते ।।२२।। 22 The attainment of Siddhi (ultimate perfection) is not conditioned by one's residential location, be it his village or a forest The death of his tendencies for likes and dislikes gives birth to final perfection .

·Wisdom of Mahavira 151 न मुण्डितेन श्रमण , न चौकारेण ब्राह्मण । मुनि रण्यवासेन, कुशचीरैर्न तापसः ॥२३॥ 23 A clean shave does not make a Sramana, nor Omkar-recitals a Brahmin Forest dwelling does not make a monk, nor Kusa-grass raiments a Tapasvi . श्रमण समभावेन, ब्रह्मचर्येण ब्राह्मण । ज्ञानेन च मुनिर्लोके, तपसा तापसो भवेत् ॥२४॥ 24 Equanimity makes a Sramana, so celibacy (Brahmacharya) a Brahmin, wisdoms' trail leads to monkhood, hard penance makes a Tapasvi कर्मणा ब्राह्मणो लोक , कर्मणा क्षत्रियो भवेत् । कर्मणा जायते वैश्य , शूद्रो भवति कर्मणा ।।२५।। Activities make one a Brahman, activities make one a Kshatriya, activities make one a Vaisya and activities make one a Sudra 25 न जातिर्न च वर्णोऽभूद्, युगे युगल-चारिणाम् । ऋपभस्य युगादेपा, व्यवस्था समजायत ।॥२६॥ 26 In the Yugalchari era' neither caste nor creed existed This distinction started from the Rshabha era The era, in which twin-born brother and sister used to marry each other, and die simultaneously, is termed yugalchari era ·152 Wisdom of Mahavira एकैव मानुपी जातिराचारेण विभज्यते। जातिगर्यो महोन्मादो, जातिवादो न तात्त्विक ॥२७॥ 1S one 15 27 Mankind Their distinction vocation-based Pride of caste is the highest folly, for Casteism is unreal जातिवर्णशरीरादि, वाह्य भैदैविमोहित । आत्माऽऽत्मसु घृणा कुर्यादेपमोहो महान् नृणाम् ।।२८।। 28 Man's greatest delusion revolves round these external distinctions of caste, creed and sex, which make for mutual hatred यस्तिरस्कुरुतेऽन्य स, ममारे परिवर्तते। मन्यते स्वात्मनस्तुल्यानन्यान् स मुक्तिमश्नुते ॥२६॥ 29 One who despises others subjects himself to metempsychosis, while he who looks on others as his equals attains emancipation अनायको महायोगी, मौन पदमुपस्थित । माम्य प्राप्त प्रेप्यप्रेप्य, वन्दमानो न लज्जते ॥३०॥ 30 King of kings, steadfast in his monkhood, a great yogi, and equanimous, is not ashamed to make obeisance to one initiated earlier, even if he be the attendant of his own attendant ·Wisdom of Mahavira 153 मन साहसिको भीमो, दुप्टोऽश्व परिधावति । सम्यग् निगृह्यते येन, स जनो नैव नश्यति ॥१॥ 31 That man does not deviate from his righteous path who has perfect control over the horse of his mind, generally untamed, brave, fierce and in wild motion उन्मार्गे प्रस्थिता ये च, ये च, गच्छन्ति मार्गत । सर्वे ते विदिता यस्य, म जनो नैव नश्यति ॥३२।। 32 That man does not deviate from his righteous path who knows who are on the wrong path and who on the right आत्मायमजित शत्रु , कपायाः इन्द्रियाणि च । जित्वा तान् विहरेन्नित्य, स जनो नैव नश्यति ।।३३।। 33 That man does not deviate from his righteous path who has disciplined his soul and mastered his passions and sense-organs रागद्वे पादयस्तोत्रा, स्नेहा पाशा भयङ्करा । ताञ्छित्वा विहरेन्नित्य, स जनो नैव नश्यति ।।३४।। 34 That man does not deviate from his righteous path who has subdued his burning likes, dislikes and similar opposites opposites and attachments All these are fearful snahes ·154 Wisdom of Mahavira अन्तो हृदयमम्भूता, भवतृष्णा लता भवेत् । विहरेत्ता समुच्छित्य, म जनो नैव नश्यति ।।३५११ 35 That man does not deviate from his rightcous path who has rooted out the creeper, in the form of worldly attachments, embracing his heart कपाया अग्न्य प्रोक्ता श्रुत-जील-तपो जलम् । एतद्धारा हता यम्य, म जनो नैव नश्यति ॥३६।। 36 That man does not deviate from his righteous path who has put out the fires of his passions with the water of right knowledge, character and penance येनात्मा साधितस्तेन, विश्वमेतत् प्रसाधितम् । येनात्मा नाशितस्तेन, सर्वमेव विनाशिनम् ॥३७॥ 37 One who has gained the soul has gained the entirc universe One who loses his soul loses everything गच्छेद् दृष्टेपु निर्वेदमदृप्टेपु मति मृजेत् । दृष्टादृष्टविभागेन, नैकान्त स्थापयेन्मतिम् ।।३८।। 38 One intent on self-realisation should cultivate indifference towards the physically perceptible world and develop a taste for the unseen (Atma) One who treads a contrary path becomes dogmatic Thus the Sadhaka should avoid ·Wisdom of Mahavira 155 श्रमणो वा गृहस्थो वा, यस्य धर्म मतिर्भवेत् । आत्माऽसौ साध्यते तेन, साध्ये कुर्यात् स्थिर मन ॥३६॥ One with a Dharmic bent, be he a monk or a householder, should steadfastly keep to his goal and realise his soul 39

·14
Path to Liberation
मेघ प्राह-
गृह-प्रवर्तने लग्नो, गृहस्थो भोगमाश्रित ।
साध्यस्याराधना कर्तु, भगवन् कथमर्हति ॥१॥
1 Megha said--"Lord | Hou can a householder
drowned in his domestic duties and enjoying worldly
pleasures strive for liberation'"
भगवान् प्राह-
देवानुप्रिय । यम्य स्थादामक्ति क्षीणतागता।
माध्यस्याराधना कुर्यात् स गृहे स्थितिमाचरन् ।।२।।
2 The Lord said "Oh, the dear to the Gods 1
One whose attachment has waned can strive for eman-
cipation even while leading a family life
गृहेऽप्याराधना नास्ति, गृहत्यागेऽपि नास्ति मा।
आशा येन परित्यक्ता, साधना तम्य जायते ॥३॥

·Wisdom of Mahavira
157
3 Emancipation is not an exclusive privilege of
either the householder or its renouncer A person
who has given up all desires is alone competent to
work towards it
नाशा त्यक्ता गृह त्यक्त, नासी त्यागी न वा गृही।
आशा येन परित्यक्ता, त्याग सोहति मानव ।।४।।
4 The person who has renounced his family
life but not his desires is neither a householder nor a
monk; whose desires have been completely got rid
of, he is competent to renounce
पदार्थ-त्यागमात्रेण, त्यागी स्याद् व्यवहारत ।
आशाया परिहारेण, त्यागी भवति वस्तुत ।।५।।
5 The world may look upon a man as a tyagi
who has given up material possessions, but not the
desires for these, but a real tyagi is the one who has
put an end to his desires
पूर्णस्त्याग पदार्थाना, कर्तुं शक्यो न देहिभि ।
माशाया परिहारस्तु, कर्तुं शक्योऽस्ति तैरपि ।।६।।
6 It is not possible for humans to give up
material objects in entirety, but they certainly can
give up their desire for these
यावानाशा-परित्याग., क्रियते गेहवामिभि ।
तावान् धर्मो मया प्रोक्त , सोऽगारधर्म उच्यते ॥७॥

·158 Wisdom of Mahavira 7 To the extent that a householder renounces his desires, this I have termed as Dharma, also called Agar-Dharma (Dharma of the householder) सम्यक् श्रद्धा भवेत्तत्र, सम्यगज्ञान प्रजायते । सम्यक् चारित्र सम्प्राप्तेर्योग्यता तत्र जायते ।।८।। 8 Right faith in man gives rise to right knowledge With both these at his command, he reaches the right character forming stage a योग्यताभेदतो भेदो, धर्मस्माधिकृतो मया । एक एवान्यथा धर्म, स्वरूपेण न भिद्यते ॥ 9 Distinction introduced in Dharma is only in relation to the respective capacities of the aspirants Dharma is one and whole in reality, and there can be no two in it महाव्रतात्मको धर्मोनगाराणाच जायते । अणुव्रतात्मको धर्मो, जायते गृहमधिनाम् ।।१०।। 10 Supreme vows (Mahavratas) have been prescribed for the monks and the small rous (Anuvratas) for the householder मेघ प्राह- अगारिणा कथ धर्मों, व्यापृतानाञ्च कर्मसु । गृहिणा यदि धर्म स्यादनगारो हि को नवेत् ॥११।।

·Wisdom of Mahavira 159 11 Megha said---"How can the householder, engaged in maintaining his honne have the right to practise Dharma? If at this stage, he is permitted to do so, who will then join the Holy Order 91 भगवान् प्राह- सत्य देवानुप्रियतद्, मुमुक्षा यस्य नोत्कटा। स वृत्तिमनगाराणा, न नाम प्रतिपद्यते ।।१२।। 12 The Lord said, "Oh, blessed one! It is true that one who has no intense urge for emancipation does not join the Holy Order मुमुक्षा यावती यस्य, समता तावती श्रित । आचरति गृही धर्म, व्यापृतोऽपि च कर्मसु ॥१३॥ 13 To the extent that a householder is devoted to the goal of liberation, he observes equanimity towards all and practises Dharma even in his household life द्विविध विद्यते वीर्य, लधिरच करण तथा । अन्तरायक्षयाल्लब्धि, करण वपुपाश्रितम् ।।१४।। 14 Vigour is of two kinds (1) that which confers fitness in one fors piritual endeavour (Labdhi Veerya) and (2) practical vigour, physical strength (Karana Veerya) One's fitness for endeavour (Labdhi Veerva) depends on the extinction of Antaraya Karma, ·160 Wisdom of Mahavira the karma that always lunders, and the practical vigour (Karana Veerya) manifest through the body - वपुष्मतो भवेद् वाणी, मनोऽप्यस्यैव जायते । शारीरिक वाचिकञ्च, मानम तत् विधा भवेत् ।।१५।। 15 One who has a physical body has the organs of speech and mind Hence physical vigour functions through three channels body, speech and mind कर्म योग. प्रवृत्तिा, व्यापार करण क्रिया । एकार्थका भवन्त्येते, शब्दा कर्माभिधायका ॥१६॥ 16 Karma, Yoga, Pravritti, Vyapara, Karana and Kriya---are synonyms for action सदसतो प्रभेदेन, द्विविध कर्म विद्यते । निवृत्तिरसत पूर्व, तत सतोऽपि जायते ॥१७॥ 17 Actions are of two types Sat (good) and Asat (Bad) There is cessation of bad actions at the beginning of religious effort (sadhana), and whenit reaches its zenith even good actions also cease 4 निरोध कर्मणा पूर्ण , कर्तुं शक्यो न देहिभि । विनिवृत्ते शरीरेऽस्मिन्, स्वय कर्म निवर्तते ॥१८॥ 18 Corporeal beings cannot fully eliminate activity With the extinction of the body, activity automatically ceases ·Wisdom of Mahavira 161 विद्यमाने शरीरेऽस्मिन्, सतत कर्म जायते । निवृत्तिरसत. कार्या, प्रवृत्तिश्च सतस्थता ।।१६।। 19. Activity is co-terminous with the body Thus being so, evil deeds should be discarded and the good resorted to With the gradual extinction of the cvil ones, the good too will ultimately dic out मेघ प्राह- फुर्वन् कृपिञ्च वाणिज्य, रक्षा पिल्प पृथग् विधम् । कथ सती प्रवृत्तिञ्च, गृहस्थ कर्तुमर्हति ॥२०॥ 20 Megha said -"How can onc engaged in agriculture, business, defence, arts and crafts and the lihe also engage in non-violent activities?" भगवान् प्राह- अर्थजानर्थजा चेति, हिसा प्रोक्ता मया द्विधा। अनर्थजा त्यजन्नेप, प्रवृत्ति लभते सतीम् ।।२१।। 21 The Lord said---"Violence has been categorlsed by me into two Purposeful violence (Arthaja Himsa) and purposeless violence (Anarthaja Himsa) A householder can naturally avoid the second, and to the extent he discards it, his actions become good आत्मने जातये तद्वद्, राज्याय सुहृदे तथा । या हिसा क्रियते लोकरर्थजा सा किलोच्यते ।।२२।। 22 Violence committed for the good of self, ·162 Wisdom of Mahavira family, country and friends is known as purposeful violcncc परम्परोपग्रहो हि, ममाजालम्बन भवेत् । तदर्थ क्रियते हिंसा, कथ्यते सापि चार्थजा ॥२३॥ 23 Society is built on mutual co-operation among its members Violence committed for the sake of society is also purposeful violence कुर्वन्नप्यर्थजा हिमा, नामक्ति कुरुते दृट्टाम । तदानी लिप्यते नामी, चिक्कणग्हि कर्मभि ॥२४|| 24 Where attachment is not very strong in a householder engaged in purposeful Himsa, he is not too tightly bound by harma हिंसा न क्वापि निर्दोपा, पर लेपेन भिद्यते। आसक्तस्य भवेद् गाढोऽनासक्तम्य भवेन्मृदु ॥२५॥ 25 Violence is never anything other than cvil, but the depth of the stain differs One deeply attached gets heavily stained, while the other escapes with a surface brushing . मम्यग्दृप्टेरिद मार, नानथं यत्प्रवर्तते। प्रयोजनवशाद् यत्र, तम तद्वान्न मूर्च्छति ॥२६॥ 26 The attainment of right perception exhibits itself in withdrawing from purposeless violence But ·Wisdoni of Mahavira 163 even in purposeful violence, the doer does not get attached मम्मतानि समाजेन, कुर्वन् कर्माणि मानसम् । अनासक्त निदधीत, स्याल्लेपो न यतो दृढ ॥२७॥ 27 While carrying out socially approved duties, one should keep his mind detached, lest he should get heavily stained by karmas अविरति प्रवृत्तिश्च, द्विविध बन्धन भवेत् । प्रवृत्तिस्तु कदाचित् स्यादविरतिनिरन्तरम् ॥२८॥ 28 Bondage too is two-fold caused through ceaseless hankering and through gross action The latter is occasional, while hankering is perpetual दुष्प्रवृत्तिमकुर्वाणो, लोक सर्वोऽप्यहिंसक । परन्त्वविरतेस्त्यागान्मानवः स्यादहिंसक ॥२६॥ 29 If only refraining from evil deeds is Ahimsa, then the entire world is Ahimsaha, for none does evil all the time But an Ahimsaka is the one who gives up Avirati, meaning, he takes a firm vow never to indulge in Himsa of any type दुष्प्रवृत्त क्वचित् साधुर्नावती स्यान्मुनि क्वचित् । सत्प्रवृत्तोऽपि नो साधुरती जायते क्वचित् ।।३।। 301 An evil'' doéi may some time become a - ·164 Wisdom of Mahavira Sadhu, but an Avrati (one who keeps no vows) can never and nowhere become one The Aviratı although he may be doing right, cannot become a Sadhu इतस्तत प्रसर्पन्ति, जना लोभाविलाशया। तेन दिग्विरति कार्या, गृहिणा धर्मचारिणा ॥३१॥ 31 Overpowered by coveteousness one travels luther and thither for accumulating wealth Hence a religious devotee should fix a direction limit for his movcnients उपभोग पदार्थाना, मोह नयति देहिन । भोगम्य विरति कार्या, तेन धर्मस्पृशा विशा ।।३२।। 32 Enjoyment of worldly objects lead to delusion Hence a religious devotee should set a limit to such cnjoymenis. कल्पनाभि प्रमादेन, दण्ड प्रयुज्यते जनै । अनर्थदण्ड-विरति , कार्या धर्मस्पृशा विशा॥३३॥ 33 Human beings in pursuit of various plans or through negligence engage in violence A religious derotec should refrain from purposeless violence सादद्ययोग विरतेरभ्यासो जायते तत । समभावविकाम स्यात् तच्च सामायिक व्रतम् ।।३४॥ That which confirms one in the practice of 34 ·Wisdom of Mahavira 165 refraining from sinful deeds and helps in the development of even-mindedness is known as Samayaka Vrata . सावधिकञ्च हिंसादे , परित्यागो ययाविधि । क्रियते व्रतमेतत्तु, देशावकाशिक भवेत ।।३५॥ 35 Refraining from violence for a predetermined duration of time according to the prescribed rules is called 'Deshavakashika Vrata' मावद्ययोग - विरति , सोपवासा विधीयते । द्रव्यक्षेत्रादि - भेदेन, पौषध तद् भवेद् व्रतम् ।।३।। 36 Refraining from all sinful activities accompanied by fasting, is called Poushadha Vrata During this yrata one should (1) Limit the number of objects in possession (2) Travel within set limits (3) Fix the duration of vrata, and (4) Keep free from attachment and hatred प्रासुक दोपमुक्तञ्च, भक्तपान प्रदीयते । मुनये आत्मसकोच, मविभागोऽतिथेवतम् ।।३७।। Giving to the monks food, water etc free from all defects (such as special preparations for their sake and the like), from one's own share of 37 ·166 Wisdom of Mahaura the already cooled food and contenting himself with what remains. known as Atithi-Samuibhaga Vrata 15 मलेखना प्रकुर्वीत, श्रावको मारणान्तिकीम् । मृत्यु मन्निहित ज्ञात्वा, मृत्योरविवलाशय ॥३८॥ 38 A devotce not afraid of death and realising that dcath is at hand should gradually practice penance and thin down the physical body in preparation for the ultimatc fast unto death प्रकाय, मयमम्य मनोनिग्रहहेतवे। प्रतिमा प्रतिपद्येत, श्रावक माधनारुचि ॥३६॥ 39 For the higher dei clopment of restraint and for the subjugation of the mind, a householder des otce should accept some special tows (Pratimas} अमयम परित्यज्य, नयमन्तेत मेव्यताम्। अमयमो महद् दुख, मयम मुखमुत्तमम् ।।४०॥ 40 Non-restraint is the highest misery, while restraint is the lughest bliss Oh 'be completely restrained and never be a libertine ·15 Teachings on Akarna यावद् देहो भवेत् पुसा, तावत्कर्मापि जायते । कुर्वन्नावश्यक कर्म, धर्ममप्याचरेद् गृही ॥१॥ Activity is co-terminous with the physical body of man. Hence, while engaged in the essential activities of life, one should also practice Dharma 1 यथाहारादि कर्माणि, भवन्त्यावश्यकानि च । तथात्माराधन चापि, भवेदावश्यक परम् ।।२॥ 2 As food and allied activities are essential to keep life going, effort for the realisation of the soul is even more important मद्य प्रात समुत्याय, स्मृत्वा च परमेष्ठिनम् । प्रात. कृत्यान्निवृत्त. सन्, कुर्यादात्मनिरीक्षणम् ।।३।। 3 Rising up early in the morning, one should chant the Namaskar hymn, thereafter having completed ·168 Wisdom of Mahavira the morning ablutions, one should engage in self introspection - मामायिक प्रकुर्वीत, ममभावम्य लब्धये । भावना भावयेत् पुण्या , मन्मकल्पान् ममामृजेत् ॥४॥ 4 For attainment of equanimity, one should engage in Samayala Vrata and infuse noble ideas into the mind and male pious resolutions न्थयं प्रभावना भक्ति , कौशल जिनशासने । तीर्थसेवा भवन्त्येता, भूपा मम्यग्दृशोध्रुवम् ॥५॥ 5 The fise jeu els of Samyaltia (faith in fundamental truths) are--- (1) Steadfastness in Dharma. (2) Work of such nature as will enhance respect tonards Dharma (3) Devotion to Dharma and its teachers (4) Dexterity in the exposition of Dharma (5) Service to the Sangha भारवाही यथाश्वामान्, भाराकान्तोऽश्नुते यथा। नथारम्भभारानान्त, आश्वामा श्रावकोऽश्नुते ॥६॥ 6 Just as a carrier weighted with his load tries to lessen the trouble by shifting it to the different parts of the body, so too a lay de otec, labouring under the load of violence, resorts to gradual measures as ·Wisdom of Mahayıra 169 will enable him to get rid of the weight of violence इन्द्रियाणामधीनत्वाद्, वर्ततेऽवद्यकर्मणि । तथापि मानसे सेद, जानित्वाद् बहते चिरम् ।।७।। 7 A slave to his senses, a lay devotee engages in sinful acts Even then because he is somewhat enlightened, he is ill at heart all the time आश्वास प्रयम मोऽय, शीलादीन्प्रतिपद्यते। सामायिक करोतीति, द्वितीय. सोऽपि जायते ।।८।। प्रतिपूर्ण पौपधञ्च, तृतीय स्याच्चतुर्थक । मलेखना धितो यावज्जीवमनशन मृजेत् ।।६।। 89 The four stages of a Sravaha's extrication from the load of Himsa are as follows (1) To take the vows (2) To practise equanimity (Samayıka) (3) To observe complete Poushadha (4) Fasting unto death after preparing the body for it परिग्रह प्रहास्यामि, भविष्यामि कदा मुनि । त्यक्ष्यामि च कदाभक्त, ध्यात्वेद शोधयेन्निजम् ॥१०॥ 10 The three Manorathas (intense longings) of a lay devotee are (1) When shall I renounce possessions? (2) When shall I become a monk?

·170 Wisdom of Mahavira (3) When shall I give up food and drink? With these thoughts he should purify his soul श्रमणोपामना कार्या, श्रवण तत्फल भवेत् । तत सजायते ज्ञान, विज्ञान जायते तत ॥११।। प्रत्याख्यान ततम्नस्य, फल भवति मयम । अनाश्रवस्तपन्नम्मान, व्यवदानञ्च जायते ।।१२।। अभिया जायते तम्मानिर्वाण तत्फल भवेत् । महान्त जनयेल्लाभ, महता मगमो महान् ॥१३॥ 11 12 13 The results accruing through service to a monk, the one leading to the next in succession, arc (1) Listening to Dharma (2) Right Knowledge (3) Wisdom (4) Vows towards gradual renunciation (5) Restraint (6) Freedom from Asravas (7) Penance (8) Extinction of harmias (9) Cessation of all activities and (10) Nirvana-emancipation Thus service to great souls leads to highest good.

·\Visdom of Mahavira 171 निश्चये व्रतमापन्नो, व्यवहारपटुर्ग्रही। ममभावमुपासीनोऽनासक्त कर्मणीप्सिते ॥१४॥ A householder, who is in fact a vrati and is clever in fulfilling his household duties, does not, whuile practising even-mindedness become attached to desired activities अज्ञानकप्ट कुर्वाणा, हिंसया मिश्रित बहु । मुमुक्षा दधतोऽप्येके, बध्यन्तेऽजानिनो जनाः ॥१५॥ 15 The ignorant, who undergo in a haphazard way great hardships intermied with Himsa, become entangled in their karmas, even though aspiring for emancipation कर्मकाण्डरता केचिद्, हिंसा कुर्वन्ति मानवा । स्वर्गाय यतमानास्ते, नरक यान्ति दुस्तरम् ।।१६।। 16 Those deeply devoted to karmakanda indulge in Himša with an eye to attaining heaven, and eventually land themselves in hell from which escape is most difficult आत्मन सदृशा मन्ति, भेदो देहस्य दश्यते । आत्मनो ये जुगुप्सन्ते, महामोह ब्रजन्ति ते ॥१७॥ 17 In essence all souls are equal It is the bodies that differ Those who despise other souls, become inextricably deluded.

·172 Wisdom of Mahavira उच्चगोत्रो नीचगोत्र सामग्र्या कथ्यते जनै । न हीनो नातिरिक्तश्च, क्वचिदात्मा प्रजायते ॥१८॥ 18 Popular conception of a soul as of a lower or higher status is based purely on its environments प्रज्ञामद चैव तपोमदञ्च निर्णामयेद् गोत्रमदञ्च धीर । अन्य जन पश्यति विम्वभूत न तस्य जाति शरण कुल वा ।।१६।। 19 The brave is he who has rooted out his pride of intellect, penance and birth One who slights another as if he were only a reflection incurs such sin that no pride of caste or birth can cleanse नात्मा शब्दो न गन्धोऽसौ रूप स्पों न वा रस । न वर्तुलो न वाच्यत्र , सत्ताऽरूपवती ह्यसौ ॥२०॥ 20 The soul is neither sound nor smell, form, touch, or taste, nor is it circular or triangular in shape It is formless, absolute existence न पुरुषो नवापि स्त्री, नैवाप्यस्ति नपुसकम्। विचित्रपरिणामेन, देहेऽसौ परिवर्तते ।।२१।। 21 Again, it is neither male nor female, nor either neuter Through diverse strange results of harmas, it gets embodied ·Wisdom of Mahavira 173 अमवर्ण मवों वा, नामी स्वचन विद्यते । अनन्तनान-मम्पन्लो, मपर्येति शुभाशुभ ॥२२॥ 22 It is neither lugh nor low As far as its nature is concerned it is rich with hnowledge infinite, but bound by the fruits of meritorious and non-mcritorious larma it heops undergoing mietempsychosis गेहाद् गेहान्त र यान्ति, मनुप्या गेहवतिन । देहाद देहान्तर यान्ति, प्राणिनो देवतिन ॥२३॥ 23 Just as a houscholder shults from one house 1o another, the embodied soul migrates from one body to another नामो नदो नवा जीणों, नवापि च पुरातन । माया द्रव्यायिकी दष्टि, पर्यायागतापरा ॥२॥ 24 From the standpoint of the main substance the soul is neither new nor old From its modifior uspect it acquires these appellations नोमिन पुराणां-पि, देहो भवति देहिनाम् । मंशव यौवन ना, वानपञ्चापि जायने ॥२५॥ 35 Physical bodies of living beings arc both nes as well as old Childhood, youth and old age Obertale ell physical bodies ·174 Wisdom of Mahavira देहस्योपाधिभेदेन. योवात्मान जुगुप्सते। नात्मा तेनावबुद्वोऽस्ति, नात्मवादी म मन्यताम् ॥२६॥ 26 One who despises another soul because it happens to be lodged in another physical body does not know the soul He cannot be thought of as an Atmavadın ये केचित् क्षुद्र का जीवा, ये च सन्ति महालया । तद्वधे सदशो दोपोऽसदृशोवेति नो वदेत् ॥२७॥ 27 Killing living beings, in whatever form, tiny or colossal, us sin The degree of its enormity is not debatable, as it does not depend upon the size of the victim . हन्तव्य मन्यसे य त्व म त्वमेवासि नापर । यमाज्ञापयितव्यञ्च स त्वमेवासि नापर ।।२८।। 28 Whom thou wouldst hill is none other than thyself, Whom thou wouldst order about is all but thyself परितापयितव्य य स त्वमेवासि नापर । यञ्च परिग्रहीतव्य म त्वमेवासि नापर ॥२६॥ 29. Whom thou wouldst aggrieve is none but thyself, Whom thou wouldst enslave is equally thyself है ·Wisdom of Mahavira 175 अपद्रावयितव्य य म त्वमेवासि नापर। अनुसवेदन ज्ञात्वा हन्तव्य नाभिप्रार्ययेत् ॥३०॥ 30 Whom thou wouldst afflict is none but thyself Knowing pain presses equally on all, one should not think of hurting or killing others परिणामिनि विश्वेऽस्मिन्ननादिनिधने ध्रुवम् । सर्वे विपरिवर्तन्ते चेतना अप्यचेतना ॥३१॥ 31 In this eternal Samsara with ever-fresh modifications, all beings, animate and inanimate, keep constantly changing उत्पाद-व्ययधर्माणो, भावा प्रौव्यान्विता अपि । जीव-पुद्गलयोगेन, दृश्य जगदिद भवेत् ॥३२॥ 32 All substances possess all the three attributes of origination, destruction and permanence This phenomenal world is the product of pudgala and Jiva conjoining आत्मा न दृश्यतामेति, दृश्यो देहम्य चेष्टया । देहेऽस्मिन् विनिवृत्ते तु, सद्योऽश्यत्वमृच्छति ।।३३।। 33 Atman is not itself visible Through the activities of the physical body, it becomes visible With the destruction of the physical body, it instantly becomes invisible.

·176 Wisdom of Mahavira स्पर्शा रूपाणि गन्धाश्च रसा येन जिहासिता । आत्मा तेनैव लब्धोऽस्ति, स भवेदात्मवित् पुमान् ॥३४॥ 34 Only he who overcomes his attachment for the objects of colour, odour, touch and taste realises the soul Only he is the knower of the self श्रुतवन्तो भवन्त्येके, शीलवन्तोऽपरे जना । श्रुतशीलयुता एके, एके द्वाभ्या विवर्जिता ॥३॥ 35 Men are of four categories (1) Learned (Srutavan) (2) Possessing good character (Acharvan) (3) Learned as well as possessing good , character (4) Neither learned nor possessing good character श्रुतवान् मोक्षमार्गम्य देशेन स्याद् विराधक । शीलवान् मोक्षमार्गम्य देशेनाराधको भवेत् ॥३॥ 36 One who is of right learning goes ahead towards liberation But one who possesses conduct bereft of right knowledge remains far behind इद दर्शनमापन्नो मुच्यते नेति सगतम् । श्रुतशील-समापन्नो मुच्यते नात्र संशय ॥३७॥ 37 Some are of the opinion ihat only a particular creed can lead to liberation This is l'rong The ·Wisdom of Mahavira 177 truth is that, with both knowledge and character, undoubtedly one becomes free . श्रुतशील-समापन्नो सर्वथाऽराधको भवेत् । द्वाभ्या विवजितो लोकः सर्वथा स्याद् विराधकः॥३८॥ 38 A person endowed with learning and character attains emancipation, while the one bereft of these two never reaches that state वाच कायस्य कौकुच्य कन्दर्प विकया तथा। कृत्वा विस्मापयत्यन्यान् कान्दी तस्य भावना ॥३६॥ 39 The attitude of one who by his restless speech and physical behaviour, lustful manner and secular tales betvilders another is called Kandarpi Bhavana मन्त्रयोग भूतिकर्म प्रयुक्ते सुखहेतवे । अभियोगी भवेत्तस्य भावना विषयपिणः॥४०॥ 40 The attitude of a crass materialist engaged in magic and witchcraft for the attainment of sensual happiness is called Abhiyogi Bliavana मानस्य ज्ञानिनो नित्य नघस्य धर्ममेधिनाम् । वदन्नवर्णानाप्नोति किल्विपीकीञ्च भावनाम् ।।४।। The attitude of a person who speaks ill of scriptural knowledge, Icarncd people, the Holy Order and the futhful is called Kilvishihi Bhavand ·178 Wisdom of Mahavira अव्यवच्छिन्नरोपस्य, क्षमणान्त प्रसीदत । प्रमादेनानुतपत, आसुरी भावना भवेत् ॥४२॥ 42 The attitude of a person whose anger never subsides, who is not pleased even vith an apology, nor repents for his own mistakes, is called Asuri Bhavana उन्मार्गदेशको मार्गनाशकश्चात्मघातक । मोहयित्वात्मनात्मान, ममोही भावना व्रजेत् ॥४३॥ 43 The attitude of a person who teaches the wrong path, deflects others from the right, commits suicide and deludes himself is called Sammohı Bhavana मिथ्यादर्शनमापन्ना मनिदानाश्च हिंसका । नियन्ते प्राणिनस्तेपा बोधिर्भवति दुर्लभा ।।४४।। 44 One with wrong perception and prepared to barter all his marits for material benefits and with indulgence in violence, never attains Bodbı even after death सम्यग्दर्शनमापन्ना अनिदाना अहिंसका । नियन्ते प्राणिनस्तेपा, सुलभा बोधिरिप्यते ।।४।। One with right perception, not caring for material happiness, and not indulging in violence, easily attains Bodhi even after death 45 ·Wisdom of Mahatira 179 अपाप हृदय यम्य, जिह्वा मधुर भाषिणी । उच्चते मधुकुम्भ स, नून मधूपिधानक ॥४६॥ 46 Onc of sinless heart, and is sucet spoken, is like a honcy pot with a lid of honcy लपाप हृदय यन्य, जिला कदकभापिणी । उच्यतं मधुकुम्भ म, नन विपपिधानाः ॥४७॥ 17 Onc of sinless heart, but of vlc congue, is like a honey pot with a lid of poison मपाप हृदय यस्य, जिहा मधुरमापिणी। उन्ने विषयम्भ म, नून मधुपिधानकः ।।१८।। 48 One with a sinful heart, bul succt polen, oslilo. poison bowl with a lid of honey गपाप हदय यन्य, जिहा कदकभापिणी। उच्चो विपरम्भ म, न्न नियपिधानक. ॥४६॥ Onc will sinful heart, and of ulc tonguc, is like a poison bout with a lid of poison रिपतीदरतया मत्या, क्षमाद्योदयेन च। मार्यम्योपमोगेनाजहारमना नजावने ॥५॥ Apreute manifests itself for four roon (1) Impty stomach (2) Listening 10 exciting talk about food and sight g 15 ·180 Wisdom of Mahavira (3) Manifestation of Kshudha Vedaneeya harma, which causes the sensation of hunger (4) Constant thinking about food 51 हीनसत्त्वतया मत्या, भयवेद्योदयेन तस्यार्थम्योपयोगेन, भयसज्ञा प्रजायते ॥५१॥ Fcar manifests itself for four reasons- (1) Weal physique (2) Listening to gruesome tales and seeing fearful situations (3) Manifestation of Bhaya-Vedaneeya harma which causes the sensation of fcar (4) Constant thought on fear चितमाम-रक्तनया मत्या मोहोदयेन च। नम्यार्यस्योपयोगेन, मैथुनेच्छा प्रजायते ॥५२॥ 52 Scual poctite manifests itself for four reasons-- (1) Overflowing pressure of cessive flesh and Flood in the physical body (2) Listening to pornographic talks and to visualise sex-exciting incidents (3) Manifestation of Moha karma (4) Constant thought of scu ·Wisdom of Mahavira 181 अविमुक्ततया मत्या, लोभवेद्योदयेन च। तम्यार्यस्योपयोगैन, माहेच्छा प्रजायते ॥५॥ 53. Greed for possessions manifests itself for four reasons on (1) Overpowering covetousness (2) Listening to talhs worldly possessions and seeing objects of riches (3) Manifestation of the Lobha Vedaneeya harma which gives rise to greed for possessions. (4) Constant thought on worldly possesslons. कारण्येन भयेनापि, नग्रहेणानुकम्पया। लज्जया चापि गण, अधर्मस्य व पोषकम् ॥५४|| धर्मग्य पोपक चापि, कृतमितिधिया भवेत्। परिप्यतीति बुयापि, दान दशविध भवेत् ।।५।। 54 55 Charity (Dana) falls under ten heads Charity given through a sense of pity on a person to help him support humself (Anukampa Dana). (2) Charity given to a person in distress (Samgraha Dana) (1)

·182
Wisdom of Mahavira
(3) Charity given through a sense of fear
(Bhaya Dan)
(4) Charity given during bereavement
(Karunya Dan)
(5) Charity given through a sense of
shame (Lajja Dan)
(6) Charity given in consideration of
flattery or with a sense of self-impor-
tance (Garva Dan)
(7) Charity given to indulge one's taste
for violence, falschood, stealing, licen-
tiousness and possessions (Adharma
Dan)
(8) Charity given in the form of fearless-
ness to all beings, and enable them to
attain Samyakhva and character
(9) Charity given in expectation of a
return (Karishyati Dana)
(10) Charity given in remembrance of help
received in the past (Krita Dana)
1
धर्मो दशविध प्रोक्तो मया मेघ विजानता।
तत्र श्रुतञ्च त्रारित्र, मोक्ष-धर्मों व्यवस्थित ॥५॥

·Wisdom of Mahavira 183 56 O Megha' 1, the realised one haic propounded ion types of Dharma--- (1) Code of conduct for the administra- 1101 of a village (Grama Dharma). (1) Code of conduct for the administration of a city (Nagar-Dharma) (3) Code of conduct for the administra- 11on of . Statc (Rashtra-Dharma) (4) Dharma practised by non-Jain creeds (Palhanda Dharina) (5) Code of conduct of a family (Kula Dharma) (6) Code of conduct of a guna (Gand- Dharma) (7) Code of conduct of Sangha (Sangha-Dharma) (8) Devotion to right knowledge (Sruta Dharma) (9) Devotion to right character (Charitra Dharma) (Yos 8 and 9 constitute the means to libcration). (10) Nature of the fivc Astihayas (Astihaya Dharma) 2

·16
Menial Tianqılling
मेघ प्राह-
मन प्रसादमर्हामि, किमालम्बनमाश्रित ।
कथ प्रमादतो मुक्तिमाप्नोमि ब्रूहि मे विभो । ॥१॥
Megha prayed--"Instruct me, Lordi with
what support can I attain mental peace and how can
I get rid of negligence ?"
--
भगवान् प्राह-
अनन्तानन्द-सम्पूर्ण, आत्मा भवति देहिनाम् ।
नच्चित्तस्तन्मना मेघ ।, नदध्यवमितो भव ॥२॥
2 The Lord observed—"The soulis overflowing
with cndless bliss O Megha' let your heart be
drowned therein Let your mind dwell therein and
your entire attitude be directed towards it
तद् भावनाभावितश्च, तदर्थ विहितार्पण ।
भुजानोऽपि च कुर्वाणस्तिष्ठन् गच्छस्तथा वदन् ॥३॥

·Wisdom of Mahavira
185
3 O Megha! cngaged in whatever deed of
eating, working, resting, walking or speaking, let your
thought rest on the soul and dedicate everything
to it
जीवश्च नियमाणश्च, युञ्जानो विपयित्रजम् ।
तल्लेश्यो लप्स्यसे नून, मन प्रमादमुत्तमम् ॥४॥
4 In life and in death, or at work through the
sense organs, you should be bathed in the thought-
current of the soul, thus you will be blest with
highest mental happiness
आत्मस्थित आत्महित, आत्मयोगी ततो भव ।
आत्मपराक्रमो नित्य, ध्यानलीन स्थिरागय ।।५।।
5 Rooted in the soul, be its benefactor, be an
Atma Yogi, be ready to exert to the utmost for the
rcalisation of the soul and engage yourself in deep
meditation with an unflinching mund
नमितो मनसा वाचा, कायेन भव सलतम् ।
गुप्तश्च मनमा वाचा, कायेन नुसमाहित. ॥६॥
6 Always practise equanimity in your mental,
local and bodily activities and retain absolute control
Ofer their organs and be ever tranquill
,
अनुत्पन्नानकुर्वाण, कलहाश्च
पुरकतान् ।
नयन्नृपशम नून, नयने मानमः
मुखम॥७॥

·186 Wisdom of Mahavira 7 Do not give risc to or engage in fresh quarrels but put an end to existing ones will be blest with the highest mental happiness Thus you क्रोधादीन् माननान् वेगान, पृष्ठमामादन तथा । परित्यज्याऽमहिष्णुत्व , लप्म्यन मनम स्थितिम् ।।८।। 8 Give up anger and other similar cxcitements, back-biting, and intolerance Thus you can acquire stability of the mind पादयुग्मञ्च महृत्य, प्रमाग्तिभुजोभय । ईपन्नत धिर प्टिलप्म्यमे मनमो धृतिम् ।।६।। 9 Standing with both the feet touching each other, extending both arms, the body bending slightly. Accping the gaze fived in this posture of meditation, you will attain stcadfastness of mind प्रयत्न नाधिकुर्वाणोऽलब्धाच विषयान् प्रति । लब्धान् प्रतिविरज्यश्च,मनम म्वास्थ्यमाप्स्यमि॥१०॥ 10. Do not run after material objects that you do not possess have no attachment cien for thesc already acquired Thus mental hcalih will accruc अमनोज्ञन्मप्रयोगे, नातं ध्यायन् ध्यायन् कदाचन। मनोज-विप्रयोगे च, मनस स्वास्थ्यमाप्स्यसि ।।११।। Contact with unpleasant objects and ·Wisdom of Mahavira 187 severance from pleasant ones should not worry you or cause mental disequilibrium रोगस्य प्रतिकाराय, नातं ध्यायस्तया त्यजन । फलाशा भोगमकल्पान्, मनस स्वास्थ्यमाप्स्यसि ।।१२।। 12 Don't get worried or let the mind ramify over a physical sickness Give up the desire for fruits of actions and the craze for enjoyment for worldly pleasures Thus mental health will accruc शोक भय घृणा द्वेप, विलाप क्रन्दन तथा । त्यजन्तजानजान दोपान्, मनस स्वास्थ्यमाप्स्यसि ।।१३।। 13 Keep away from sorrow, dread, hatred, enmity, lamentation, crying and ignorance-born evils. Thus mental health will accrue लब्धाना नाम भोगाना, रक्षणायाचरेज्जन । हिंसा मृपा तयाऽदत्त, तेन रौद्र स जायते ॥१४॥ 14 People indulge in violence, falsehood and stealing to protect the objects of enjoyment already acquired and thereby become cruel (Roudra) तथाविधस्य जीवस्य, चित्तस्वास्थ्य पलायते । सरक्षणमनादृत्य, मनस स्वास्थ्यमाप्स्यसि ।१५।। 15 Those who become cruel lose their mental tranquillity You should not strive for the protection ·188 Wisdom of Mahavira of the objects of enjoyment Thius mental health vill accrue गगद्वेषी लय यातो, चावन्ती यन्य देहिन । नम्य, नावदेव मुख मानसिक प्रजायते ।।१६॥ 16 To the cutent a person gets rid of attachment and hatred, he acquires mental happiness वीनगगो मवेनोवो वीनगगमनुम्मान। उपासकदगा दिल्या, यमुपान्यो भरिप्यसि ।।१७।। 17 Meditating on veetaraga. one becomes a Vectaraga oneself Through meditating on Veetaraga, you will bc clcuated to the rank of an object of devotion, leaving behind you the stage of a de otce इन्द्रियाणि च गयम्य, हत्वा नितम्य निगहम् । मम्पृशन्नात्मनामान, परमात्मा भविष्यमि ॥१८॥ 18 Restrain your sense organs, completely control your mind, and realise the self through your oun self Thus you will become the Supreme Soul (Paranatma) यल्लेश्यो नियने नोक्न्मल्लेश्यचोपपद्यने । नेन प्रतिपन मेघ । जागन्कत्वमहमि ॥१६॥ 19 One's rebirth is cxactly in accordance with ·\Visdom of Mahavira 189 the thought-currents at the moment of death Therefore, Meghal be alert every moment जीवनस्य तृतीयेऽस्मिन्, भागे प्रायेण देहिनाम् । आयुपो जायते बन्ध', शेषे तृतीयकल्पना ।।२०।। 20 The duration of one's next life is decided at the third part of the present life otherwise, at the third part of every remaining third part thereof तृतीयो नाम को भागो, नेति विज्ञातुमर्हसि । सर्वदा भव शुहात्मा, तेन यास्यसि सद्गतिम् ॥२१॥ 21 You cannot normally know which particularly is the third part of your life span Hence keep vour soul always pure Thus you will attain good life are कृष्णा नीता च कापोती, पापलेश्या भवन्त्यमू । तैजसी पद्मशुक्ले च, धर्मलेश्या भवन्त्यमू ॥२२॥ 22 Bad thought-currents (Papa-lesya) three, namely, Krishna-lesya, Neela-lesya, and Kapota-lesya Good thought-currents are (Dharmalesya) also there, namely, Taijasa lesya, Padmalesya and Sukla lesya तीवारभ-परिणत , क्षुद्र साहमिकोऽयति । पञ्चास्रव-प्रवृत्तश्च, कृष्णलेश्यो भवेत् पुमान् ।।२३।।

·190 Wisdom of Mahavira 23 He who indulges in great molence, is mean, rash and unrestrained, and whosc all five Asravas (inicts of Karma) are ajar, is said to be of Krishna lesya ईर्ष्यान्नुढेपमापनो, गृद्धिमान ग्मनोलुप । जहीकाश्च प्रमत्तग्त्र, नीललेश्यो भवेत् पुमान् ॥२४॥ 24 He who is cnvious, hateful, avaricious, gluttonish, shameless and negligent, is said to be of Necla lesya वयो वरममावागे, मिच्यादृष्टिश्च मलगे। औपधिको दुष्टवादी, कापोतीमाथितो मवेत् ॥२५॥ 25 He whose thought, speech and actions are crookcd, whose perception is wrong, who cannot tolerate the prosperity of another, who is proud and speaks all of others, Is Said to be of hapota lesya विनीतोऽचपलोमायी, दान्नश्यावद्यभीरक । प्रियधर्मा दृटधर्मा, नंजनीमाधितो भवेत् ॥२६॥ 26 He who is attained humility steadfastness and straightforwardness, who restrains his senseorgans and shies away from prohibited acts, and also is devoted to and stabilised in Dharma, is said to be of Taijasa lesya ·Wisdom of Mahavira 191 तनुतमक्रोध-मान-माया-लोभो जितेन्द्रिय । प्रशान्तचित्तो दान्तात्मा, पद्मलेश्यो भवेत् पुमान् ॥२७॥ 27 He whose anger, pride, deceit and greed are extremely meagre, who has mastered the sense organs, whose mind is placid, and a man of restraint, is said to be of Padma lesya 28 आर्तरौद्रे वर्जयित्वा, धर्म्यशुक्ले च साधयेत् । उपशान्त मदागुप्त , शुक्ललेश्यो भवेत् पुमान् ॥२८॥ He who gives up hankering for material objects and also the anxiety to keep them in tact for enjoyment, engages in Dharmya and Suhla Dhyana, is of calm mind, and always controls the activities of mind, speech and body, is said to be of Sukla lesya लेश्याभिरप्रशस्ताभिर्मुमुक्षो । दूरतो ब्रज। प्रगस्तामु च लेश्यामु, मानम स्थिरता नय ॥२६॥ 29 Oh, aspirant for liberation' keep a safe distance from Papa lesyas and stabilise your mind on Dharma lesyas उपकारापकारौ च, विपाक वचन तथा। कुरुष्व धर्ममालम्व्य, क्षमा पञ्चावलम्बनम् ॥३०॥ 30 One should practise forgiveness for these five reasons- ·192 Wisdom of Mahavira (1) I have been benefited by him Hence I should not get enraged at his words or deeds (2) If I do not forgive and become cnraged, I shall thereby be doing harm to my own self (3) The result of anger is great misery (4) The Agamas enjoin that one should not get angry (5) Forgiveness is the very nature of the soul -- आर्जव वपुपो वाचो, मनस. सत्यमुच्यते । अविसम्बाद-योगाच, तत्र स्थापय माननम् ।।३१।। 31 Uprightness of actions through body, speech and mind is truth Thought, speech and action should not contradict each other That is truth Engage your mind there deeply अश्रद्धान प्रवचने, परलाभम्य तकणम् । आशसन च कामाना, स्नानादिप्रार्थन तथा ॥३२॥ एतैश्च हेतुभिश्चित्तमुच्चावच प्रधारयन् । निर्गन्धो घातमाप्नोति, दुखशय्या व्रजत्यपि ॥३॥ 3233 Four causes male a ted of sorrows for a monk- ·Wisdom of Mahavira 193 (1) Disregard to the teachings of the Lord, (2) Getting brother monks to seek alms for him (3) Desire for sexual pleasures (4) Hankering after bodily embellishments These lead to instability of the mind and giving up of his monkhood. श्रद्धाशील प्रवचने, स्वलाभे तोपमाश्रित । अनाशसा च कामाना, स्नानाद्यप्रार्थन तथा ॥३४॥ एतैश्च हेतुभिश्चित्तमुच्चावचमधारयन् । निर्ग्रन्यो मुक्तिमाप्नोति, सुखशय्या व्रजत्यपि ॥३५॥ 34 35 Four causes make a bed of roses for a monk (1) Due regard to the teachings of the Lord Contentment with what had through one's own alms-seeking (3) Aversion for sexual pleasures (4) No hankering after bodily embellishments These lead to stability of the mind and attainment of liberation (2) 1S ·194 Wisdom of Mahavira दुष्टा व्युत्पादिता मूढा, दुमनाया भवन्त्यमी। मुसज्ञाप्या भवन्त्यन्ये, विपरीता इतो जना ॥३६॥ 36 The wicked, bundly obstinate and deluded are impossible to be reasoned to Their opposites could be made to listen to reason पूर्व कुग्राहिता केचिद्, वाला पण्डितमानिन । नेच्छन्ति कारण श्रोतु, द्वीपजाता यथा नरा.॥३७॥ 37 Persons already prejudiced and who, though ignorant, account themselves learned, refuse to listen to the means of bodhi (enlightenment) like rustics उपदेशमिद श्रुत्वा, प्रसन्नात्मा महामना । मेघ' प्रसन्नया वाचा, तुष्टुवे परमेष्ठिनम् ।।३८।। DENOUEMENT. 38 Nobleminded Megha, highly gratified with the instructions, praised Lord Mahavira in most reverential terms सर्वज्ञोऽसि मर्वदर्शी, स्थिातात्मा धृतिमानमि। मनायुरभयो अन्यादतीतोऽसि भवान्तकृत् ॥३६॥ 39 Megha began-"Lord | Thou art knowledge and perception absolute, steadfast, courageous, deathless, fearless, freed from the shackles of opposites and destroyer of transmigration ·Wisdom of Mahavira 195 पश्यतामुत्तम चभु निना ज्ञानमुत्तमम्। तिष्ठता स्थिरभावोऽसि, गच्छता गतिरुत्तमा॥४०॥ 40 Thou art the eye infallible for the viewer, knowledge unequalled for the wise, terra firma to stand on, gait noblest to the goer शरण चास्य बन्धूना, प्रतिष्ठा चलचेतसाम् । पोतश्चासि तितीर्पूणा, श्वास. प्राणभृता महान् ॥४१॥ 41 Refuge to the forlorn, sheet anchor to the unstable, sail to cross the sansara, why-the very breath of life तीर्थनाथ ! त्वया तीर्थमिदमस्ति प्रवर्तितम् । स्वयसम्बुद्ध | सम्बुद्धया, वोधित सकल जगत् ।।४२।। Thy handiwork, Tirthankaral this Sangha, Thy wisdom, On self-enlightened! the awakener of the entire world from stupor 42 अहिंसाराधना कृत्वा, जातोऽसि पुरुपोत्तम । जात पुरुपसिंहोऽसि, भयमुत्सार्य सर्वथा ॥४३।। 43 Lord ' Wedded to non-violence, Thou hast reached Purushottama-hood (Noblest-soul). Shedding ſear completely, thou hast become a lion among men.

·196 Wisdom of Mahavira पुरुषेषु पुण्डरीक, निर्लेपो जातवानसि । पुरुषेषु गन्धहस्ती, जातोऽसि गुणसम्पदा ॥४४॥ 44 Born unattached Thou art the white lotus among men. With virtue's spoon in Thy mouth, by birth Thou art a Gandha-Hastı (An elephant which by its very presence anywhere makes other elephants lose their nerves for miles around ) लोकोत्तमो लोकनाथो, लोकद्वीपोऽभयप्रद । दृष्टिदो मार्गद पुसा, प्राणदो बोधिदो महान् ।।४।। 45 World's highest Thou, Lord' its sole leader, light and shelter, Thine the vision and path of men, their life and their learning धर्मवरचातुरन्त-चक्रवर्ती महाप्रभ । शिवोऽचलोऽक्षयोऽनन्तो, धर्मदो धर्मसारयि ॥४६॥ 46 Supreme authority thou of the Dharma- Chalra, of unrivalled refulgenee, bliss, immobile, undecaying, endless the dispenser and the director of Dharma. जिनश्च जापकश्चासि, तीर्णस्तथासि तारक । बुद्धश्च बोधकश्चासि, मुक्तस्तथासि मोचक ॥४७॥ 47 Master Thou of Thy soul and teacher of its mastery; Thyself across the samsara, Thou art the bridge to that shore enlightened Thyself, Thou art' ·Wisdom of Mahavira 197 the enlightener, already freed, Thou leadest man to freedom महत्। निर्ग्रन्थानामधिपते, प्रवचनमिद प्रतिवोधश्च मेघस्य, शृणुयाच्छ्रद्दधीत य ॥४८॥ निर्मला जायते दृष्टिर्मार्ग स्याद् दृष्टिमागत । मोहश्च विलय गच्छेन्मुक्तिस्तस्य प्रजायते ॥४६॥ 48 49 Whosoever devotedly listens to and keeps faith in this noble teaching of the Lord and Megha's cause of enlightenment, has his perspective cleared, his path discovered, his delusion dissipated, his bondage torn to shreds ·Glossary

·Achyuta
; The aim of the twelfth hcayen
Adharma Lesja
Bad Thoughl-current
Adharma Paksha : Onc established in Adharma
Adharmastikaya A medium or ros!
Adhyayasaya
A mental frculty
Agar
: A houscholder,
Ajgana Tapa Apenance which involves volonic,
cic
Alama Maran ; Death which is devoid of any
thought for liberation
Alama Nirjara
: Self-purification through penance
not aimed at liberation
Alama
Onc freed of all karmas, bondages
A) ashayi
One freed of all passions
Akriya
Cessation of all activities of mind.
specch and body
Alriyavada
. Non-belief in the cristence of soul
harma ctc

·202 Wisdom of Mahavira Anabhigrahika Mithyatva Anadi-Nidhana Anagara Anarthadanda Anarthaja Himsa Anashana Anasrava Anayaka Anitya Bhavana Obstinate holding to unrealities as real Beginningless and endless An ascetic Purposeless violence Purposeless violence See 12/10 One who has closed the inlet of karma One without any master, King of Kings Concentrated thought on the transitoriness of the world that leave deep impressions on the soul The flight taken by a soul for a new birth See 13/12 A type of karma which hinders prosperity A period of time between the second moment to the end of 48 minutes Compassion Reflecting on the meaning of words etc Moksha, emancipation The highest heaven Small vows, vows with exceptions Antaralagati Antaraya Karma Antarmuhoorta Anukampa Anupreksha Anuttar gati Anuttar Vimana Anuyrata ·Wisdom of Nabarra 203 They are five in number am Monkviolence, truth, non-stealing. celi bacy and non-possession Anyatra Bhavana Concentration on tlic idc. that I am different from tlic body Anyalınga Siddir Amonk of other crccdi wlio litauis emancipation Apasyadarsan Seer Apayavichaya Scc 12/21.24 Apoha Conclusion, rcasoning Apramatta Awakened, widc-awake Aprasasta Lesya Bad thought currents Arhat Enlightened Arthaja Himsa Purposeful violence Ashoucha (Concentration on the thought) Bhavana 'the body is impure' Ashubha Karma Non-mcritorious karma Ashubha Pudgala Non-mcritorious matter Astikaya Dharma , Attributes of the medium of motion, rest, space and soul Asurakumara A denizen of heaven, Attendriya Supra-sensual Atithısamvibhaga Scc 14/37 Vrata Avadhignana Supra-Sciisual knowledge, claira voyance .

·204 Wisdom of Mahavira Avamaudarya Avirati Avisamvadanayoga A kind of penance in which the quantity of food taken is lessened : Attachment, both manifest and latent, to external objects Functioning of the mind, speech and body, in concordance with one another Cessation of all activities of mind, speech and body Obstinacy caused by sheer ignorance of realities See 15/40 Ayoga Abhigrahika Mithyatya Abhiyogi Bhavana Adana Agama Ajna Ajna Vichaya Anat Aradhaka . Material possessions Jain scriptures Commandments of the Lord See 12/20-24 Name of the ninth heaven One who is on the path of liberation, one who sincerely expiates his SINS Arambha Arambha Himsa Arana Arta dhyana Violence See 7/14, 15 See 7/15 Name of the eleventh heaven Worry caused by the contact with unpleasant objects and severance ·Wisdom of Mahavira 205 with pleasant ones Asrava Inlets of karma They are five wrong perception, non-restraint, negligence, passions and activities of mind, speech and body Asuri Bhavana See 15/42 Asvasha Resting place See 15/6, 7 Atmanukampi One who looks to the spiritual welfare of the self alone Atmavid : Self-realised soul Almiha Dharma Dharma Icading to emancipation Ayuslya Karma One of the eight harmas whuch determines the longevity of life Asraia Bhavana Concentration on the thought--the soul is able to attract karma and be bound by it Blava Bhavana See 12/47-50 Bhavana Concentrated thoughts that leave a decp impression on the soul They are sixteen in number. Sec 12/47-50. Bhavanpati A type of gods Bhavasthit fortal existence Bhavitatma The soul fragrant through restraint Bhavoragrahila Karmas of present individuality. Karma Bhata Soul capable of attaining emancipution ·206 Wisdom of Mahavira Bhayavedaniya Karma Bhutı Karma Bala Bala-Pandita Bandha Brahma Buddha Buddhabodhita Chadmastha Karma that causes the sensation of fear Witchcraft Inveterate extrovert, unrestrained Ambivert, restrained cum-unrestrained Bondage of karmas Name of the fifth heaven : An enlightened person One enlightened through the instructions of others One who has not attained the state of Vitaraga : Conduct Deluding harma which defiles character : Creed, perception, system of philosophy : Deluding karma which distorts perception Karma that veils right perception One with right vision See 14/35 Charitra Charitra Moha Darshan Darshan Moba Darshanavaran Darsansravaka Deshavakasika Vrata Dharma Lesya Dıgvinti Good thought-currents See 16/22 See 14/31 ·Wisdom of Mahavira 207 . CO11 • Dravyarthika Stand point concerned with the Dristi main substance Dristhi Moha : Same as Darshan Nioha. Durhasayya Bed of sorrow, See 16/32, 33. Ihagrachintana One pointed concentration. Ehatva Bhavana : Concentration of thought on the idea-I am alone Elatia-Vitarha. One of the form types of Suhla Avichana Dhyan See 12/28 Gandha-hasti Sec 16/44 Godolukasana : To sit in the posture of milking a See 12/12 Gotra Karma Karma which determines the status of a soul Graveyala . A type of gods Grama Dharma Code of conduct for a village Gramya Dharmi' Feeling of ser Grantha Knots of love and hatred. Granthubhoda Cuiting down the knots of love and hatred Grihalinga One who attains emancipation cien Siddha in his houscholders' life Gunairata Sec 6/10 Gupta : One who is absolutely controlled Gupti Control of mind, word and body Hcturintya That which can be reasoned out 4 ·208 Wisdom of Mahavira Himsa Violence Iha Reasoning Ishana Name of the second heaven Jatışmirti Knowledge of past lives Jina One who has conquered love and hatred Jinashasana Jain tradition and Samgha Jnanaveranak Karma which veils the knowledge karna Jyotishi Deva Celestial gods Kapota Lesya See 16/25 Kandarpi • See 15/39 Bhavana Karanavırya Practical vigour, physical strength. Karma See 3/35 Karunya Bhavana See 12/36 Kayaklesha See 12/12 Kayotsarga See 12/12 Kevalın Omniscient Kalvishi Bhavana See 15/41 Krishna Lesya See 16/23 Kriyavada Atmayada, the theory which believes in the existence of the soul and its actions Kriyavadın : One who believes in Kriyavada Labdhivirya Fitness for spiritual endeavour in one ·Wisdom of Mahavira 209 Lantaka Name of the sixth heaven Lesya Thought current Lobhavedaniya Karma which gives rise to greed karma for possessions Loka Bhavana See 12/36 Madlıyastha See 12/36 Bhavana Mahashukra Name of the seventh heaven Mahavrata Big vows, vows without any e\ceptions Mahendra Name of the fourth heaven Maitri Bhavana See 12/36 Manoratha : Intense longing of a lay devotee They are three See 15/10. Megha Son of King Srenika Mithya Danda Purposeless violence. Mithya Dristin One with wrong perception Mithyatva Impurity of soul which leads 10 perverted perception Niohanıya Karma King of karmas which distorts the soul Mouna Monkhood Naishakarmya See 3/36 Nama Karma One of the eight karmas which deter mines physical beauty etc Niclia Gotra Low status ·210 Wisdom of Mahavira Nidana Nirgrantha Nirjara Nirveda Padma Lesya Pandita Parishala Paryaya (va) Paryayarthika dristi Pashyavyakarana Poushada Vrata Pramada Pramoda Bhavana Pranata Pratikramana Pratima Bartering sclf-purity for material benefits One who is free from all the knots, an ascetic Purification of the soul through penance Aversion to worldly life, one of the five distinctive marks of a votary of truth See 12/43,44 See 16/27 Full introvert, restrained Twenty two kinds of afflictions Modification Standpoint from the modificatory aspect of a substance Teaching of the Seer See 14/36 Negligence, heedlessness See 12136 Nanie of the tenth heaven The way of introspection Special vows for ascetics and householders Good thought-current See 12/13 Prashasta Lesya Pratisanleenata ·Wisdom of Mahavira 211 Pratyaka Buddha . One who attains enlightenment through the impact of some exceptional event in life Prithahtva vitarka One of the types of Sukla Dhyana savichara See 12/28. Pudgala Matter Rajagrihi Capital of Magadha Rasaparityaga A type of penance, See 12/11 Ratna trayi Threefold path of right knowledge, right perception and right character Sahasrara Name of the eighth heaven Sahama Maran Death with a deliberate view to liberation See 10/18,19 Sakama Nirjara Self-purification through penance aimed at liberation Samayıka See 6/13 footnote Samiti Restrained activity Sambodhi Enlightenment Samlekhana Penance practised to thin down the physical body in preparation for the ultimate fast unto death Sammohi See 15/43 Bhavana Samsthana See 12/23, 25 Vichaya ·212 Wisdom of Mahavira Stoppage of the inlets of Karma See 12/33-35 Samvara Samvara Bhavana Samvega Samyaltva Sanathumar S aileshi Shalya Shasta Shiksha Vrata Shubha Karma Shukla Dhyana Shukla Shayya Shulla Lesya Shookshma Sarıra Soudharma Sravaha Srenika Sruta Svayam Buddha Tapo Bhavana Tejo Lesya Tirtha Tirthankara Yarning for liberation The purity of the soul which leads to right perception Name of the third heaven See 3/37 Spiritual cancer A teacher See 6/10 footnote Meritorious Karmas See 12/33 Bed of Roses See 16/34, 35 Good thought current, See 16/39 Subtle body This is of two kinds astral and causal Name of the first heaven Lay devotee King of Magadha Knowledge, scriptures, Born enlightened See 12/33, 35 See 16/26 See 1/1 footnote ; One who establishes a tirtha ·Wisdom of Mahavira 213 Tiryancha Ubhayanukampi Uchhagotra Uradhi Vaimanika Deva Vaivavrytya Vahragati Vardhamana Vedaniya Karma Beasts and Birds One who looks after the welfare of the self along with the welfare of others High status See 12'45 The gods of the twelfth heaven See 127 See 13:12 Name of Lord Mahavira given at his birth harma that causes un-happiness or misery Secular tales Humility one of the six types of internal penance See 12;22, 25 Name of Lord Mahavira Sce 716 One of the external penances, sec 12,11 A type of gods One of the six types of internal penances See 12/33 Extinction of karmas Life of restraint Vilatha l'inaja Vipala Sanchaya Vira Virodhaja Himsa Vrittisamishena l'yantara Deva Vyutsarga Vyavadand Yatra

·214
Wisdom of Mahavira
Yoga
Activities of mind, speech and
body, a way of emancipation
Sec footnote 13 26
Yugalchar
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