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ocean of compassion

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Shri Mahavira

Prathana Shatak

(Commentary)

Shri Mahavira Prathana Shatak

Ö»ßÙ÷ ·¤L¤‡ææçâ‹Ïæð âßüàæçQ¤â×ç‹ßÌÐ

ÂéÚUÌSÌߢ ÎèÙSØ ÂýæÍüÙñ·¤æ ÙÌSØ ×ð H1H

Meaning : O Lord! Ocean of compassion; O omnipotent one! I offer this prayer, bowing before you in humility.

Commentary : This prayer is addressed to the compassionate and all-powerful lord. Ordinarily, the meaning of compassion (karuna) derives its sense from the notion of pity. Normally we think of divine compassion in relation to our wish for the removal of worldly problems. We pray for compassion in order to rid ourselves of physical pain, problems of livelihood, and the like. Often, too, we appeal for divine compassion in order to fulfill our worldly ambitions. In these and similar contexts we connect the idea of compassion with the idea of divine pity for our plight.

But what is the compassion of a completely detached being like Mahavira? For whom can he feel affection, or attachment, or love? Why is he called ocean of compassion? In this context compassion has a deeper meaning. We may say that the completely detached one (that is, the Lord who is Vitaraga) is himself compassion concentrated into a brilliant pinpoint. Because of his non-attachment the atmosphere surrounding him becomes charged with beatitude (kalyana). Because he is detached, his compassion is unmotivated; even then it is there. It is always available to those who go before him, truly wishing for it. The only requirement is one’s desire for it and one’s capacity to accept it. The Lord’s compassion is instantly and automatically available to those who come to him in a condition of intellectual and spiritual receptivity.

That the Lord is called “omnipotent” (sarva-shaktiman) implies that all powers are his. Because non-attachment is complete enlightenment, we may say that the power of non-attachment is the power of consciousness (chaitanya), the subtle force (para shakti). When one prays to someone having such power, the meaning of the term deen(humble) envelopes far more than mere poverty or infirmity. In this context humility arises from one’s awareness of one’s slumbering consciousness, one’s lack of knowledge, one’s entrapment in torpid matter. In these lines such a humble soul prepares himself to pray to Paramatma (The Supreme Soul).

Îðߢ ˆßØæðÂçÎCïUæð Øæð ×æ»æðü Îéѹçß×éQ¤ØðÐ

ÌðÙæã¢U »‹ÌéçבÀUæç× ·¤L¤‡ææùùßàØ·¤è Ìé Ìð H2H

·ë¤Ìð Ìð ·¤L¤‡ææ¢ ÙæÍ ×æÎëàæðÙæËÂàæçQ¤ÙæÐ

ÂXïäÙæù‹Ìæð Ù»SØðß ÖßSØ ·¤Í×æŒØÌæ×÷ï? H3H

Meaning : O Lord! Your compassion is essential for the fulfillment of my desire to tread the path you have shown for liberation from sorrow.

Just as a person without legs cannot ascend a mountain without help, how then is it possible for a weak person like me to cross the ocean of existence without your compassion (karuna)?

Commentary : For the sorrow-removing knowledge that the Lord gave us to be efficacious, his compassion is essential. The true essence of the Lord’s teaching is that he showed the way to truth and revealed the path of beatitude (kalyan). The purpose of his teaching is to ameliorate sorrow. But the sorrow in question is not ordinary sorrow; it is, rather, the sorrow of our passage through samsara (the cycles of rebirth in this mundane world). Deluded, we consider our endless journey to be a thing of pleasure, and thus we remain in bondage. Our efforts to secure physical and worldly pleasures go on, and we feel that we are rewarded by pleasant experiences. But as the constitution of the physical body deteriorates, the power of our unsatisfied desires grows stronger. When the time comes to pass through death’s door, we are assailed by fear and apprehension. What is going to happen in the next birth? We fear that our unsatisfied desires, desires that have driven us in this life, will return with renewed force in the next. Where will I be reborn? Will I find myself in a place where my pleasures will all become sorrows? The truth is that physical pleasures merely give rise to the desire for their repetition or prolongation, and with their cessation inevitably comes the ache of frustrated craving. A life devoted to these pleasures is dominated by sorrow and apprehension. Nobody wants to die, but we all know that death is inevitable. Nobody wants to be deprived of a beloved thing or condition, but such deprivation will inevitably occur. We must realize that these frustrations are part of our condition. The root of sorrow is the unending chain of incarnations. We are pitifully inadequate to follow the path laid out by the omniscient, all-renouncing Lord. For this reason, his compassion is necessary.

We are poorly equipped indeed. In spite of our physical abilities and intellect, our impotence is profound. We must conquer a mountain, but we lack the capacity to climb a hill. Such is our pitiful condition. Given our weakness, how is it possible to cross the ocean of existence and attain the goal of liberation? Under such circumstances the need for, and importance of, assistance is self-evident. We need the help of someone who has knowledge of the way, someone who himself has already crossed over the ocean of existence. The first step on that long journey is an awareness of one’s own ignorance; the second is sincerity in the search for knowledge. Without knowledge the power to tread that path cannot exist. And to gain the proper knowledge, one needs the flow of compassion of the omniscient Lord. Every further step requires the further development of knowledge, and this means that our need for His compassion will continue throughout the journey.

ÁæÙæç× çß»ÌmðáÚUæ»æðùçâ Ù ÂýâèÎçâÐ

Ù ¿ L¤cØçâ ·¤S×ñç¿Ì÷ï ç·¤‹Ìé Ìð ·¤L¤‡ææðç¿Ìæ H4H

Meaning : I know that you are devoid of attachment and aversion; you are neither pleased nor angry with anyone. Still, it would be proper for me to have your compassion.

Commentary : The fundamental ambiguity in praying to the Tirthankara (the founder of the ford to cross the ocean of cyclic mundane existence) arises from his detachment. He has neither attachment nor aversion. He has only omniscience, only knowledge in its purest and most unobstructed form. Such a detached one is never pleased or angry with anyone. A Tirthankara is a fully renounced and free soul. What meaning, then, can rituals of worship (puja), chanting (paath), decoration of images (aangi), presentation (chadhava), celebration (utsava), or the like, have for him? Such rituals are performed by devotees only for personal satisfaction or social display. These are merely ways of diverting our attention from our inner weaknesses and distortions. At most, they are only the initial stages of focusing our thoughts and feelings on the Tirthankara. So what can we get from a fully liberated soul? We can get the inspiration to strive for knowledge. And such a soul constitutes a signpost directing us to the path of liberation. But this must be got through our own efforts, not merely through prayer. The sincerity of the searcher for knowledge validates the compassion shown to him. And at this point his sincerity begins to crystallize into self-confidence.

çßÚUæðÏÑ ·¤L¤‡ææØæ Ù ßèÌÚUæ»ÌØæâãUÐ

SÂCïU×èàæ ÌßñßñÌ“æçÚU˜æð‡ææçÏ»ØÌð H5H

·¤L¤‡ææ¢ Ùæ·¤çÚUcØpð“æ‡ÇU·¤æñçàæ·¤Âóæ»ðÐ

ÙæŒSØÌ÷ï ·¤Îæç âæñ؈ߢ Ùæç Sß»üâé¹¢ ¿ âÑ H6H

Meaning : O Lord, your life testifies that there is no contradiction between detachment and compassion.

Without your compassion the anger of the serpent Chandakaushik1 would never have been pacified and he would never have achieved heavenly bliss.

Commentary : Strong faith in the heart of the devotee inspires him to argue with his Lord. A study of Mahavira’s life reveals clearly that there is no contradiction between compassion and detachment. Wherever the omniscient Lord happens to be, the surrounding atmosphere is so soothing and pervaded with beneficence that it is quite impossible for vices to arise in any being. In such a situation the spiritual progress of anyone who wishes to purify his soul will occur naturally. This has nothing to do with any ‘desire’ of the Lord who has renounced all. Rather, it happens because of an unbroken flow of natural beneficent peace that emerges from the Lord’s detachment and purity of soul. In a world-renouncing Lord who is a source of such a flow of beneficence and peace, how can compassion be a contradiction ?

In Mahavira’s life there are many instances in which his spontaneous compassion subdued the evil nature of others and put them on the road to spiritual development. The story of Chandakaushik’s efforts to oppress Mahavira and his change of heart due to Mahavira’s compassion is well known. A surge of the Lord’s compassion uplifted the serpent’s soul in a complete reversal of his nature. How, then, can the question of a contradiction between the Lord’s renunciation and compassion even arise?

ßèÌÚUæ»æðùç ÁèßðØæð sïÎÎæ Ï×üÎðàæÙæ×÷ïÐ

Ù Ì˜æ ·¤L¤‡ææçÖóææð ãðUÌéÚU‹ØSÌé ⢻ÌÑ H7H

Øžæé ßæ‚ß»ü‡ææ·¤×üÿæ‡ææØñß ÎðàæÙæÐ

×Ì¢, ÌÎŒØÖæßSØ ·¤L¤‡ææØæ Ù âê¿·¤×÷ ïH8H

ÌæÎëàæð ·¤×üÕ‹Ïðùç ×éØ¢ ØÌ÷ï ·¤æÚU‡æ¢ S×ëÌ×÷ïÐ

Á»géѹÂýãUæ‡æð‘ÀUæ SßM¤Âæ ·¤L¤‡æñß Ìð H9H

Meaning : That you gave a spiritual discourse after your having become detached can only be explained by your compassion.

That you gave discourses in order to neutralize the karmas2 of the vocal category (vagvarganakarma) does not indicate an absence of compassion.

This category of karma is one of the prime causes of bondage; still due to your wish to remove the sorrow of the world it is but a form of your compassion.

Commentary : The Tirthankara’s discourse has the purpose of guiding us to truth. After he attains omniscience, he dispenses liberating knowledge to the multitudes of beings entangled in worldly pleasures and sorrows, life and death. Despite his detachment, he propagated the truth to all beings. When we try to discover the reason for this act, we find that it is the compassion inherent in his detachment. According to Jain Karma theory, one source of bondage is the vocal karmas, the karmas that program us to speak. We need to bring these karmas to fruition and shed them. Even if all other karmas are shed, the persistence of vocal karmas will not allow the purity necessary for liberation. The Tirthankara gives discourses in order to shed these karmas. But even if we accept this interpretation, the fact of the Lord’s compassion cannot be denied. The vocal karmas could be shed by saying anything, but the Lord gave us liberating knowledge.

Moreover, by merely uttering words there is always the chance of creating fresh karmic bondage. But the discourse of the Vitaraga, the detached one, arises from a spontaneous feeling of removing the sorrows of the whole living world, and this leaves no possibility for the creation of new kinds of bondage by the discourse. The Vitaraga does not seek to remove the sorrows of any particular being. Such a

desire, inspired by attachment, would become a cause of bondage. The feeling inspiring his discourse is the instinctive non-attached feeling of removing sorrow itself or the seed of sorrow. The Vitaraga sees sorrow in its pure absolute form, and the involuntary manifestation of his activity of removing the sorrows of the entire world is a clear indication of his compassion.

¥SØã¢U çÙ»éü‡æSÌðÙ ·¤L¤‡ææ ç·ý¤ØÌð Ù ¿ðÌ÷ïÐ

çßáØÑ ·¤L¤‡ææØæ Ù »é‡æÎæðáçß¿æÚU‡ææ H10H

»é‡æðáé ÂÿæÂæÌSÌð Ù SÍæÙð ·¤L¤‡ææßÌÑÐ

×ðƒæSØ ßáüÌÑ ç·¢¤ SØæÌ÷ SÍæÙæSÍæÙçßßð¿Ù×÷ï? H11H

âêØüÑ Âý·¤æàæØóæñß ˆØÁçÌ E¿æŸæØ×÷ïÐ

çÙ»éü‡æ¢ ×æ¢ ÌÍæ ˆØQé¤×ãüUóæãüUçÌ Ùæð ÖßæÙ÷ H12H

Meaning : The absence of your compassion cannot be due to my deficiencies, because your compassion does not make judgments of deficiencies.

O compassionate one, as the rain cloud does not consider the good or bad qualities of a place before it rains, your compassion has no regard for our faults.

As the sun does not abandon the houses of the humble; similarly, O Arhant, it is not right for you to leave an ignorant person like me in darkness.

Commentary : The Lord’s compassion transcends all questions of a person’s faults or virtues; thus, the undeserving will not be deprived of compassion. We observe that those with things to give are often very choosy; they want to know about the good and bad qualities of the recipient and think of giving only when they believe that the recipient deserves the gift. A scholar or teacher also follows this rule; he imparts knowledge only when he is confident of the ability and intelligence of the learner. The learner must prove his worthiness to his teacher. Impoverished and suffering people must pass a similar test; they must earn the sympathy of those from whom they expect charity.

But a compassion that is dependent on the ability or deservingness of its recipient is not true compassion. Thus, the real meaning of compassion becomes clear. That which flows for everyone is true compassion, and this is the nature of the compassion of the Vitaraga. His compassion is not directed towards a particular suffering person; it is for suffering itself. The influence of the Vitaraga is pervasive around him. Even the most microscopic organism is affected by it. Will it, then, be withdrawn from an undeserving devotee?

The compassion of the detached one is utterly spontaneous. It is available to all without discrimination. It is exactly like the rain. The rain cloud does not assess the place on which it showers and rain may be said to be a manifestation of its compassion. It falls everywhere: on farm, river, stream, village, and city. The compassion of the Vitaraga is likewise available to all, rich or poor, scholar or fool.

The energy of the detached one’s undiscriminating and all-pervading compassion is like the strong light of the sun. When the sun shines its light falls on the dwellings of the low and mighty alike. The sun smiles on the ignorant and unworthy as well as kings, scholars and ascetics. As you are the Sun of Compassion, it does not befit you to deprive an ignorant one like me of your compassion.

âȤÜæ ·¤L¤‡ææ ßæ Ìð â»é‡ææçóæ»éü‡æðùçÏ·¤æÐ

¥çŽÏÌæðùç ×ÚUæñ ßëçCïUçßüàæðáð‡ææð·¤æçÚ·¤æÐ H13H

Meaning : As the rain is more beneficial to the desert than the sea, your kindness (kripa) would be more beneficial to an undeserving one like me than to those with laudable qualities

Commentary : Because his desire to advance on the path of liberation by means of the Lord’s kindness is very intense, the devotee argues with his beloved Lord. There is no greatness in kindness for the deserving, nor will it profit them, for their success is assured already. The greatness comes only in kindness for the undeserving, and only then can it be fruitful, just as the rain on the unlimited ocean has no beneficial effect as compared to rain on the desert. In a so called deserving person there may be some element of pride. The pride dulls his receptivity. In this state of mind, he cannot fully accept another’s kindness, and so the kindness is wasted. At the spiritual level the emphasis is on detachment. He who is involved in the mundane world loses awareness of the Lord’s kindness. When he goes from the formed to the formless, from the physical to the spiritual, then the compassion of the Lord bears fruit. So, Oh Lord, the fruitfulness of your kindness would be greatest if bestowed on a flawed devotee like me.

ÙæçÏ·¤æÚUÑ ·ë¤ÂæØæ¢ Ìð Øæð‚ØÌæÚUçãUÌSØ ×ðÐ

¥‹Øæð‹ØæŸæØÎæðáð‡æ ÎéÚU‹ÌðÙ ãUÌæðùçS× ãUæ H14HÐ

«¤Ìð ØÌ÷ï Ìð ·ë¤Âæ¢ ÙæÍ Øæð‚ØÌæ ×ð Ù ÖæçßÙèÐ

çßÙæ ×læð‚ØÌæ¢ âæç ÎéÜüÖæ Ìð ·ë¤ÂðçÌ ¿ H15H

Meaning : If it is because of some inability of mine that I do not deserve your compassion, then a logical circularity seals my fate.

Because, O Lord, without your kindness it is not possible for me to achieve spiritual ability and without such ability I could not receive your compassion.

Commentary : There is a principle of logic that nothing that depends on a circularity can exist, and so anything based on a circularity must necessarily cease to exist. This principle is not only applicable in logic but in every facet of normal life. If the Lord’s compassion is unavailable because of a devotee’s lack of ability, and without the Lord’s compassion he will not get that ability, then he is surely without hope.

But what can the kindness of a Vitaraga be? Normally it is not necessary to define kindness, but when we see Mahavira’s principles of purity and his detachment, it is natural to ask this question. But it is one that we will have to address on our own. What do we expect and from whom? When we go to a doctor we expect a cure. But when we go to our friends and loved ones under similar circumstances, we expect their sympathy; from this, we may get strength and a desire to fight the disease. Similarly, when we ask for compassion from the detached one, a pure soul, we should think of what we really have a right to expect. The Vitaraga shows the path of purity. For him the meaning of sorrow is the bondage of samsara (cycles of rebirth). If he bestows kindness that aids in the removal of sorrow, it is only to show the path of liberation.

What can be the connection between such compassion and the recipient’s ability? In this context what should we really mean by ability? Surely its only proper meaning is the will to advance towards purity of soul. The desire to approach the orb of knowledge, to see truth, to be acquainted with the truth – this is the ability. And this is what the Lord’s compassion can aid in acquiring. As long as one knows nothing of knowledge, truth, and purity, there can be no inclination to proceed on that path. The true meaning of going to the Lord is not just a matter of going physically near his image; the image is merely a physical aid. Going to the Lord means being near his illumination, his knowledge, and his truth. This sort of acquaintance inspires one to proceed along the path of liberation. A different question then arises. When the compassion of the detached one is all pervading, then can we attain knowledge just by going near him? No, this is an illusion. The Vitaraga’s compassion is certainly all-pervading. But to accept it or not depends on us. And after we accept it, it is we ourselves who will have to advance on the path of inner development. Being within the field of the Vitaraga’s compassion will naturally have some effect on our vices and desires. And up to this point there is no need of special ability. But if, under his field of influence, there is no sincere desire to develop a change of direction, then the compassion is in vain. This sincerity of purpose is what we should really mean by “ability”, and it comes into being only at the point of one’s beginning to change the direction of one’s endeavours.

ç·¤‹ˆßèàæ ·ð¤ßÜ¢ Ìðáæ×ðáæ Ì·ü¤çßÇUÕÙæÐ

ÂýÖæߢ ·¤L¤‡ææØæSÌð Øð çßÎç‹Ì Ù ×æÙßæÑ H16H

Meaning : But, O Lord! This statement is nothing but a false idea held by those who are ignorant of the effects of your compassion.

Meaning : Moreover, what else is true ability, if not faith? Then, O Lord, how can you ignore me when I have faith in such concepts as transmigration?

Commentary : The devotee’s greatest faith is in truth itself. Surely this is ‘ability’? When he is attracted to the truth and is prepared to accept it – that is faith, that is true belief. The more deeply one is drawn towards the truth, the more profoundly ‘able’ one becomes. He, who believes in transmigration, etc., is a believer. This is because transmigration includes within itself the fundamental secrets of creation, religion, knowledge, and truth. On the destruction of the body, one takes another birth. The linking element in the process of transmigration is soul or chetan.Transmigration continues through beginningless and endless time, but the soul is not destroyed. From nigoda (dormant life form, like a seed) to a perfected one (Siddha) the common factor is the indestructible soul (atma). Thus, in the concept of transmigration is included the ultimate truth of the immortality of the soul. I am a soul; the body is its abode. The belief in this immortality of the soul is the ultimate faith. The Lord is the supreme example of this immortality of soul. When this faith is born, one who has started on the path of purification cannot be neglected by Him.

Øæð‚ØÌæ Ö»ßÙ÷ï Ÿæhæ ˆßØèçÌ ØçÎ ßæ ×Ì×÷ïÐ

×çØ âæç ٠ÙæSÌèçÌ ·ë¤ÂæÂýæç#ÚUßæçÚUÌæ H19H

Meaning : If the meaning of ‘ability’ is faith in you, then I will certainly get your compassion because it is not the case that I lack faith in you.

Commentary : True faith arises from belief in the truth born out of experience. Without knowledge proper faith cannot exist. True faith in the Lord is faith in the truth he spoke and in his complete detachment. This is the same as faith in his ever-active knowledge. If this faith is ‘ability’, then the devotee will certainly obtain Lord’s compassion.

¥Íßæ Øæð‚ØÌæÍüpðÌ÷ï Ìß ·¤æÃØ×Øè SìéçÌÑÐ

¿æÅéU ˆßæÏéçÙ·¤æ °Ùæ¢ ÕýéßÌð ÎêáØç‹Ì ¿ H20H

¿æÅêçQ¤Sˆßˆ·ë¤ÂæØæpðÌ÷ï ·¤æÚU‡æ¢ Ìî⢻Ì×÷ïÐ

¿æÅêçQ¤çÂýØÌæØæ¢ ØÌ÷ €ß çÌDïðÎ÷ ßèÌÚUæ»Ìæ? H21H

çßÖð΢ Øð Ù ÁæÙç‹Ì ¿æÅéUÙSˆßˆSÌßSØ ¿Ð

¥æÂæÎØç‹Ì ÂêßæðüQ¢¤ Îæðá×ðߢ Ì °ß ØÌ÷ï H22H

»é‡æSØæâÌ °ß SØæÌ÷ï ·¤èÌüÙ¢ ß¿Ù¢ ¿ÅéUÐ

âÌæ×éçQ¤»éü‡ææÙæ¢ Ìé ÜßÌSÌß â¢SÌßÑ H23H

Meaning : Modern people consider the stutis (panegyrics) that people sing to express their devotion to be mere flattery.

The idea that flattery will gain your compassion is wrong, because if you are fond of flattery then how could you be detached?

But it is people who cannot distinguish between flattery and stuti who condemn the singing of stutis.

Because flattery is false praise, but stuti is a precise expression of the qualities present in a great spiritual being.

Commentary : Nowadays stutis are looked upon as empty flattery. There is some truth in this, because stuti has been deformed intoflattery by some who merely take pride in their flair for language and poetic abilities. The same thing has happened to philosophical principles. In their desire to show off their knowledge and skills in language, some people have ignored the truth and genuine principles of religion in writing commentaries and explanations. Feelings of selfishness and ambition arise from this attitude. And when stuti, is sung for such reasons, rather than out of desire for progress towards beatitude (kalyan), it is indeed reduced to mere flattery.

Is, flattery necessary to obtain the Lord’s compassion?

If singing stutis full of flattery is needed to get the Lord’s compassion, then what sort of compassion could it be? Those who love flattery even a little bit are self-attached. This generates pride. Such a person cannot be detached.

This Stuti, however, is not just flattery; only those who don’t know the difference between stuti and flattery say so. This difference is subtle but clear, and to recognize it is essential. Without such recognition, one may unknowingly transmute stuti into flattery.

To describe or extol qualities which do not exist in an individual is, indeed, flattery. In contrast, to express concisely the qualities present in a great spiritual being, a being with spiritual knowledge and good qualities, is the purpose of stuti. For flattery you need only sophistry and an active imagination. But true stuti can be made only in the light of one’s knowledge of the truth. For this, one has to know through experience the good qualities of the praised person. To the degree that this knowledge is direct and profound, the stuti will be mature. The real purpose of stuti is to inspire, not to produce divine boons. And if it is to inspire, it must be based on direct knowledge of the truth.

çßEçS×óæç çßEðùçS×Ù÷ï Ù »é‡æÑ â, Ù ØsˆßçØÐ

ÌßæÌæðùàæðáÌÑ SÌæðÌ¢é »é‡ææÙ÷ï ·¤æðùç ·é¤ÌÑ ÿæ×Ñ? H24H

âßü™ææ ¥ç ÁæÙ‹Ìæð »é‡ææ¢SÌð ßQé¤×ÿæ×æÑÐ

¿ÿæéc׋Ìæðùç â¢ØæÌé¢ ÃØQ¢¤ ÌæÚUæ»‡æ¢ ØÍæ H25H

ˆßeé‡æSÌßÙð ؘæ Øæðç»Ùæðùç Ößç‹Ì ÙæðÐ

â×ÍæüÑ, Ì˜æ ·¤æ ãU‹Ì ׋ÎSØ ×× Øæð‚ØÌæ? H26H

Meaning : In the entire universe there is no good quality that is not yours. No stuti has ever been able to convey your infinite virtues.

You are omniscient, and knowing this, it is as impossible to describe adequately your qualities as it is to count the stars in the sky.

If even the yogis cannot praise you adequately, what can a dull-witted person like me achieve?

Commentary : The pure soul (chetan) has infinite knowledge; there is nothing that he does not know. His knowledge or cognitive process is perpetual and never stagnant, contrary to the implication of the term ‘knower of the three ages’ (trikalajna, meaning one who knows past, present, and future). Truly speaking, his knowledge is not something that has already ‘taken place’ like memory storage. It happens still and always as if the activity of cognition has become unending. In the pure soul, knowledge is not inert, but ever-active. The future is not fixed; it is a realm of possibilities. The all-knowing one thus has dynamic knowledge; he gains new knowledge as changes occur, even the most minute. His estimate of the future is thus fitted perfectly to reality. How can any praise measure up to such infinite knowledge?

It is not possible to describe a thing or a state just by knowing about it. In spite of our knowledge of the lifeless things in the physical world, it is difficult to describe them fully. But the soul (chetan) is incessantly active and is controlled by its own laws, not by the comparatively simple constants of physical laws. The soul has the potential to become free of matter and even to control nature. Thus, no matter how much knowledge one may have of the Vitaraga, it is impossible to describe his qualities fully.

One can make a panegyric of another’s qualities only when one fully recognizes those qualities and wishes to acquire them. If this is not the case, then the panegyric is just a form of poetic entertainment. Nearest to the detached one on the path to liberation is a yogi or a sadhak (spiritual aspirant). Only a true yogi can understand the qualities of the detached Lord. But even such yogis find themselves unable to describe his qualities. Thus, we can hardly hope to describe those qualities, no matter how intelligent, rich or strong we are.

ç·¤‹Ìé ˆßˆSÌßÖ€ˆØæçÎØæð‚ØÌæÚUçãUÌæ ¥çÂÐ

ÖßæçŽÏ¢ ÕãUßSÌè‡ææüÑ ·ð¤ßÜ¢ ·ë¤ÂØæ Ìß H27H

¥Ìæð Ù Øæð‚ØÌæ ·¤æç ·ë¤ÂæØæSÌß ·¤æÚU‡æ×÷ïÐ

çÙãðüUÌé·ñ¤ß âæ ·¤ÌéZ Øæð‚ØæçãU ·¤L¤‡ææßÌÑ H28H

Meaning : But even those lacking the ability to offer you devotion or songs of praise have crossed the ocean of existence with the aid of your compassion.

Such, ability,therefore, cannot be the cause of your compassion. So, O Compassionate One, it is appropriate for you to shower motiveless compassion on me.

Commentary : Obtaining knowledge of the qualities of the detached one is often associated with bhakti (devotion). But can a person who lacks the propensity towards bhakti and stuti progress on the path of spiritual well-being with the aid of your compassion? In fact there are instances of this. Bhakti and stuti are unneeded because at our mundane level they have usually degenerated into mere rituals or formalities. We have already explained stuti; now let us examine bhakti. It is really a state of mind that arises along with the development of one’s insight into self. We therefore must understand the basic meaning of bhakti and then define it in relation to the level of spiritual development of the individual. The word has been formed from the bhajroot in Sanskrit. This root means to break, to separate, to divide. Thus, the simple meaning of bhakti is the act of dividing or separating. A man trapped by worldly temptations tries to break free; he tries to separate the true self from the illusions within. Bhakti is to abandon vices and accept virtues, at whatever level it is done. Those who have begun this natural activity are the favoured ones. Whether or not they engage in stuti or ritualized bhakti, they begin their spiritual journey and cross the ocean of existence.

In reality many deserving beings have realized this truth quite without the trappings of bhakti and stuti, andhave achieved release. Therefore, no propensity to engage in these activities can be the cause of your compassion. And so, “O Compassionate One, it would be appropriate for you to bestow your motiveless compassion on an ignorant one like me.”

çÙãðüUÌéžßð ·ë¤ÂæØæSÌð çÙˆØæâžß¢ ¹ÂécÂßÌ÷ïÐ

âžß¢ ßæ·¤æàæßçóæˆØ¢ Âýâ…ØðÌðçÌ ¿ðóæ ÌÌ÷ï H29H

çÙˆØæâžßð ·ë¤ÂæØæSÌð ãUÌæàææÑ ÂýæçÍüÙæð ãUÌæÑÐ

¥S×æçÖÑ ç·¤‹Ìé ̈âžß¢ Âý×æ‡æñÑ âéçßçÙçpÌ×÷ï H30H

Meaning : Merely because your compassion is causeless it is not non-existent like the fabled chimera. Merely because it is all-pervasive in time and space, it is not without specific effects.

Had our compassion been non-existent, then your devotees would truly have been lost; but its existence is attested by evidence.

Commentary : It is a fundamental rule of nature that nothing exists without a cause. This, however, is not true of the Vitaraga’s compassion. Although it is uncaused by any desire of his, it exists.

The particles that constitute matter are invisible to us unless they cohere in the form of objects. Only then do they acquire ‘effective form’; were they evenly spread in space they would have no effects whatsoever. But the Lord’s compassion is not like matter. Although it is all-pervasive, distributed uniformly throughout the universe, it certainly has profound effects on the hearts of devotees.

We know this because if his compassion had been non-existent, then his devotees’ efforts would have been fruitless. But there is ample evidence that his devotees’ desires are fulfilled. There are many examples of devotees who obtained well-being by means of his compassion. So it is clear that his compassion cannot be non-existent, even though it is without a cause.

çÙˆØâžßð ÂéÙÎðüß çâh×S׈â×èçãUÌ×÷ïÐ

àææEˆØæ¢ Ìð ·ë¤ÂæØæ¢ ØÌ÷ï 緤׋ØÎßçàæcØÌð? H31H

ÿæç‡æ·¤æç ·ë¤Âæ ÂæçÌ ÖßÌæð ÖßÌæð Á»Ì÷ïÐ

¥ç¿‹ˆØ×çãU×æ Sßæç×óææSÌæ¢ âæßüçη¤è Ìé âæ H32H

Meaning : The reality of your compassion is the achievement of our desires. What else do we need but your eternal compassion?

Even if it is only momentary, your compassion gives us salvation; O Lord, your inconceivable glory flows in all directions.

Commentary : When the compassion of the Lord is proved by evidence, then it is impossible to doubt its existence. And it can be called ‘eternal’. This assurance that the Vitaraga’s compassion is always available is our greatest support. What else do we need if we always obtain the Lord’s compassion.

If a man comes near a true exemplary of detachment for even a moment, then the path to liberation opens up for him. Self-realization is such that it bestows deservingness (bhavyta) on others and inspires them towards absolute purity. The glory of the power in the vicinity of the Lord is known to all, but why is it that not everyone gets its benefit? Because of laziness and lethargy we are unable to advance. The importance of stuti is to remove that lethargy. Let us at least ask for it; let us at least make the effort to obtain the universally available compassion of the Lord. Unless you ask, he will not give. But if you do ask, he will open up the source of that compassion; he will make it available. We need only put our hands out, and we will be rewarded according to our intellect, effort, sincerity, and the earnestness of our request. The issue is not the existence of the Lord’s compassion, but of our efforts to obtain it.

¥Íßæ Ù »é‡ææÑ ·ð¤ç¿Î÷ï Øæð‚ØÌæ ·¤æ¿ÙæÍßæÐ

·ë¤ÂæØæSÌß ãðUÌéÑ SØæçÎçÌ âæùãðUÌé·¤æð‘ØÌð H33H

Meaning : Because there is no quality or capability that could be called the motive of your compassion, It is called motiveless.

Commentary : By knowing about the all-pervading compassion of the Vitaraga, by seeing its fruits, and by confirming its existence with many instances, we have established that it is real and available. We then ask if this compassion is motivated by any quality of the recipient and we see that there is no worldly virtue that can possibly motivate his compassion. Strength, wealth, intellect, wisdom, wit – not one of these qualities can possibly, alone or in combination, draw his compassion toward the person who possesses them. Many have progressed toward liberation without these qualities, and many who have them have failed in that same endeavour. We have seen that some have achieved purity without even one of these qualities. Thus, it appears that the spontaneous and all-pervading compassion of the detached one is not inspired by any qualities possessed by us.

Øé…ØÌð Ìé ÖßæÖæðçÏׂÙæÙæ¢ ×æÎëàææ¢ ÂýÖæðÐ

ÎéÑç¹Ùæ¢ Îéѹ×ðßñ·¢¤ ·ë¤ÂæØæSÌß ·¤æÚU‡æ×÷ï H34H

Meaning : The only possible motivation for your compassion could be the misery of one, like me, who is trapped in the ocean of existence.

Commentary : Leaving the discussion of motive behind us, we discover that the only possible cause of that compassion is the sorrow of beings trapped in the world. A being entangled in samsara (cycles of rebirth) drifts in the ebb and flow of sorrow and pain. Even pleasure ultimately becomes the cause of further pain. The only possible motivation of the Lord’s compassion would be a ‘feeling of removing’ the sorrows of such wretched beings. As a general rule, the beings consider physical pain to be the ultimate pain, and they pray for its removal. But when one source of pain is removed, some other source appears. Analysis reveals that sorrow is actually continuous, and that it is rooted in the trap of mundane existence, a continuous cycle of birth and death. Rebirth is caused by unavoidable entanglement with matter, and the deepest sorrow is the self-unawareness of the soul (chetan) due to its unbroken attachment with matter. The value of the Lord’s compassion is that it helps remove the sorrow of our entanglement with matter.

ÎéÑçæÙæð ÎéÑæÕèÁSØ ×êÜæÎé‹×êÜÙðÙ ÌðÐ

·¤ëÂæßÌÑ â׉æüSØ ·¤ëÂæØæpçÚUÌæØüÌæ H35H

Meaning : O powerful source of compassion! The fruition of your compassion is the destruction of the seed of the sorrow of the wretched.

Commentary : The cause of the sorrow of the world’s beings is passion (kashaya), which takes the form of anger (krodh), conceit (man), deceit (maya) and greed (lobh). The birthplace of the passions is attachment. Anger, pride, illusion, and greed are the names of reactions provoked by the availability or non-availability of things. Attachment is a feeling inherent to the formation of a being. When the chetan (soul) interacts with matter at the subtle energy level, a being of the mono-cellular stage is formed. At this early level of the evolution of life, the soul’s attribute of immortality interacts with the flowing nature of matter. This interaction is the starting point of feelings of attachment and aversion. The chetan (soul) looks for its inherent immortality in its new physical form. It desires things conducive to its continuity and rejects things detrimental to its continuity, and these traits arise from its search for immortality. This is the starting point of attachment. Found even at this early and microscopic level of life, the effect of the dependence on matter is the seed that grows into the mighty tree of sorrows. The importance of the Lord’s compassion is its role in destroying this seed of sorrows.

SßÖæßæð ßðàæ Ìð ÎéÑçæÎéÑæÙæçàæ·ë¤ÂæÂÚUÑÐ

·¤Í¢ ÂØüÙéØæð…ØÑ â Âæß·¤SØðß ÎæãU·¤Ñ H36H

Meaning : O Compassionate One! Your inherent nature is to destroy sorrows, just as the inherent nature of fire is to bum. Why, then, do you not use your inherent nature?

Commentary : The special individual manner of performing various activities is known as ‘inherent nature’. Material things have such individual styles, just as persons do. When we look more deeply into a thing’s basic form its inherent nature is revealed. When we look more deeply into the nature of a being, then we get a glimpse of soul; and if we go more deeply into soul, then its inherent nature becomes clear. The inherent nature of soul (chetan) is to be rid of sorrows. And the inherent nature of the detached Lord is to put an end to the root of sorrow. If this is indeed the inherent nature of the detached one, then why, O Lord, do you not destroy the sorrows of us miserable ones?

ç·¤¢¢¤ SÌé×SÌ¢ SßÖæߢ Ìð ÙèÚUæ»SØæç ÎðçãUÙæ×÷ïÐ

ç¿‹ÌæׇæðçÚUßæŠæèàæ Øæð ÎÎæçÌ â×èçãUÌ×÷ï H37H

¥Ìæð Øæð‚ØÌØæ ×éQð¤ çÙ»üé‡æðùÍ ¿ ÎéÑç¹çÙÐ

SßÖæß·¤L¤‡ææðùâèçÌ çßÏðçãU ·¤L¤‡ææ¢ ×çØ H38H

Meaning : O Lord, of your inherent nature that like the Chintamani fulfils all desires of the beings, and that does so devoid of attachment – of it, what stuti can I sing?

I am therefore free of any need for special ability. O one who is compassionate by nature! Please bestow your compassion on me in my misery, ignorant though I am.

Commentary : A mani is made from the best portion or the essence of a gemstone and it always shines. It always radiates light. A Chintamani (wish-fulfilling gem) is called that because it fulfils one’s wishes immediately. This quality is present only in a thing that radiates energy continuously; there is no need to activate it. One’s desire is all that is needed. The quality of compassion in the detached one’s inherent nature is like that. It keeps on radiating in all directions. Whoever desires can proceed on the path of purity merely by taking it.

In such a situation the devotee is freed from any need of some special ability. The concept of ‘ability’ is nurtured by pride. When a feeling of complete submission arises, pride is shattered and one realizes that the important thing is submission, not pride. As long as submission is present only at the intellectual level, there is still room for pride in some form or another. But when submission is at the level of feeling, pride cannot exist. This is how true equanimity is born, and with it the sentiments of bhakti naturally arise. The devotee now says, O Lord, please be compassionate to me in my sorrows, despite my lack of good qualities.

ˆßæÎëàæÑ ·¤L¤‡ææßæÙ÷ï Ù ·ë¤ÂæÂæ˜æ¢ Ù ×æÎëàæ×÷ïÐ

¥Ìæð Ù Øé…ØÌð ·¤ÌéZ çßÜÕÑ ·¤L¤‡ææ¢ Ìß H39H

ç¿ÚðU‡æ ßæùç¿ÚðU‡æðàæ ·¤ÌüÃØñß ·ë¤Âæ ˆßØæÐ

ÂçÚUˆØ…Ø çßÜÕ¢ ÌÌ÷ï âéØàææð ÜØÌð Ù ç·¤×÷ï? H40H

çßÜÕðÙ çßÙæ ÌS×æÌ÷ï ·é¤L ˆß¢ ·¤L¤‡ææ¢ ×çØФ

¥Âæ·é¤L¤ ¿ ×ð Îéѹç×çÌ ˆßæ¢ ÂýæÍüØð ÂýÖæð! H41H

Meaning : There is nobody to match you in compassion and there is no vessel for compassion more deserving than I, so bestow your compassion on me without delay.

Quickly or not, you have to be compassionate towards me, so why not do it now and be praiseworthy?

O Lord, my prayer to you is that you immediately bestow compassion on me and take my troubles away.

Commentary : The Vitaraga is the exemplar of purity. At this level the soul is absolutely devoid of attachment. There is no awareness of ‘I’; what is present is merely spontaneous true self-awareness. Where there is no attachment there can be no aversion. In this situation the tremendous energy of the self radiates in all directions, just like an unpolluted source of light. The property of the soul is immortality. A pure soul radiates its own property. And thus a detached-one is an unending source of well-being and compassion. There exists no equal to Him in compassion. When a devotee acquires a deep disinclination towards worldly sorrows and, realizing their transitoriness, ceases to desire pleasures, the feeling of his own resourcelessness deepens. With the desire to obtain purity he then submits himself to the Vitaraga. Who can be a more worthy vessel for your compassion than such a devotee? So, Oh Lord, give me your compassion without delay.

When such a devotee or aspirant obtains self-realization then he becomes determined to achieve his goal. The pure soul becomes the inspiration and means of self-realization. When one contemplates a pure soul one is inspired to emulation. When it reaches a certain level of purity, this inspiration produces determination. According to Jain philosophy, the state of yatha-pravritti-karanis the purest state in worldly life. In this state a person becomes supremely virtuous, well behaved and morally strong. When the flow of meditation becomes deeper, the purity of feelings takes another direction; now one turns towards fundamentals. In this pilgrimage of knowledge, when one gets full knowledge of all activities of matter, then he proceeds in the direction of soul. Turning from the reality of matter to the reality of soul is a true turning point that has never come before in a person’s life. This is the beginning of apurva-karan.4In that state,discriminating knowledge is born and one can see matter and soul separately. This difference between matter and soul can be experienced directly by the aspirant and at this point the true effort of abandoning matter and going towards soul begins. This is the state of samyaktva, and as it gets more and more profound the practitioner progresses towards anivritti-karan.Having reached the state of apurva-karan, and proceeding on the path of knowledge, he determines that the goal is explicit and the path is lighted; now he knows that he only has to proceed and that the goal is sure. Only after the birth of this determination does the devotee have the right to ask the Lord to bestow compassion ‘sooner or later’ and to request the Lord to give it quickly so that he might be praiseworthy.

Even a glimpse from afar of that radiant and supremely pure state generates an intense desire in the devotee to obtain that state. The moment he ascertains that the path he has chosen is the correct path, his desire to attain the goal becomes even more intense, and he cries out, “Oh Lord, bestow your compassion without delay.”

ÂýæÍüÙæ ßèÌÚUæ»SØ çÙcȤÜðçÌ ×ëáæ ß¿ÑÐ

ȤÜç‹Ì ç·¢¤ Ù ÙèÚæ»æ ¥ç ·¤Ë¼ýé×æÎØÑ H42H

Meaning : ‘The prayer done before the Vitaraga is fruitless.’ This statement is false. Does the kalp-vriksha (wish-fulfilling tree) not give fruits, despite its detachment?

Commentary : The term formed by joining the words kalpana (imagination) and vriksha (tree) represents a strange concept, but one that is as old as Indian culture. Indian culture has always given due importance to trees. This is because Indian thinkers recognized that trees or plants have been a part of the evolution of life on this planet. Indeed, the task of making the earth habitable for higher life forms was accomplished by the plant world. It was the plant world that produced sufficient oxygen to create the condition in which the human race could evolve. The species that ultimately moved in the direction of the development of self, man, began its evolutionary career surrounded by vegetation. Moreover, from time immemorial, trees have been an important part of man’s livelihood. These facts provide the background that inspired Indian thinkers to conceive of the kalpa-vriksha, and to honour the tree by attributing wish-fulfilling powers to it. A natural property of the tree is to give out gross and subtle elements useful to other life forms. This is why the tree provides such a useful metaphor for describing the unmotivated bestowal of welfare on others. When a humble tree can give fruits without motivation, the prayer to the Vitaraga surely cannot be fruitless.

×ãUÌæ¢ ×ãUÙèØæðùçâ »éL¤‡ææ¢ »éL¤ÚUŒØçâÐ

ßæ¿æ¢ Ù »æð¿ÚUpæçâ àæ€Øæ Ìð ÂýæÍüÙæ ·¤Í×÷ï? H43H

Meaning : You are the greatest of the great and the teacher of teachers. You are beyond the reach of words. How, then can one pray to you?

Commentary : The Vitaraga is the purest of souls. The fundamental tarnish of soul is attachment. This impurity even exists in great persons who have reached a level just preceding that of the Vitaraga. Attachment veils the truth. The pure state of soul, beyond the bias of relative and absolute, is attained only when one is completely detached. It is impossible to describe such a one who is the greatest of the great and the guru of gurus. His virtues cannot be described without direct perception. The irony is that one who has reached that level of perception is himself Vitaraga, and thus beyond the need to describe. Given all this, to pray to Him by means of His description you in the form of words is impossible. Such prayer can only be done by heart, feelings, and a sincere endeavour to follow your path.

¥Íßæ ÂýæÍüÙæÂðÿææ çÙÚUÂðÿæSØ ·ð¤ß ÌðÐ

çßÙñß ÂýæÍüÙæ ÎæÙð ×ãUžß¢ ×ãUÌæð ×ãUÙ÷ï H44H

Meaning : But you are devoid of expectation. So how can we pray with expectation of you? Your greatness is in giving without prayer.

Commentary : The Vitaraga is devoid of expectation and completely uninvolved. Attachment is the force that ties someone to another being or thing. He who is without attachment is not bound. Thus, the belief that one can expect you to respond to prayer is a delusion. The greatness of your compassion is that it is available without prayer.

çßÙæ ÂýæÍüÙØæÂèàæ ÕãéUçÖæüçßçÖSÌßÐ

·ë¤Âæ ÜŽÏæ âéÜŽÏ¢ ¿ Ȥܢ ÌñçÙüÁÁ‹×ÙÑ H45H

¥ãU׌Øæ»ÌæðùS×èàæ çÙ·¤áæ ˆßæ¢ ×ãUæàæØæÐ

ÕãêUÙæç×ß ×ðùŒØl ·é¤L¤cßæàææ¢ È¤Üð»ýçãU×÷ï H46H

Meaning : Without praying to you many beings have obtained your compassion and their lives have become fruitful.

I have come near you with a lot of hope; O Lord, let my hope bear fruit as have the hopes of many others.

Commentary : That results can be obtained without praying to you means that salvation is possible even for those who do not engage in the prayers and rites prescribed for larger or smaller groups of followers of the Vitaraga (Jainism and its sects). The important thing is acquiring the virtues of a Vitaraga, not praying to, or performing rituals for, any of His particular forms. The inspiration to move on the path of purification comes from the all-pervading compassion of the Vitaraga, not simply from prayer, which is why many people have moved in the direction of salvation without ever praying to you. This is an indication of the openness of the Jain Dharma as a religious system. In the Jain scriptures there is mention of many different types of enlightened ones. The basic Jain belief is that a pure soul is always worthy of worship, whether it attains purity through the path shown by the Jina or by treading some other path.

Ù Øæ¿ð ÏÙâ¢Âçžæ¢ çßžææñ ÂçÚU‡ææç×Ùè×÷ïÐ

ÂýÖêÌæ¢ ÂýÖéÌæ¢ ÖêÌæßðàæ€Üðàæ·¤ÚUè´ Ù ßæ H47H

Meaning : I do not ask for wealth, for in wealth there is danger; neither do I seek power, for the intoxication of power is like being possessed by plague-causing ghosts (bhoots).

Commentary : The need-based activities of earning are geared to our material convenience. Material convenience generates the desire for its continuation and augmentation, and this creates the tendency to hoarding. When ego is added to this combination the sole purpose of earning and amassing wealth turns into the desire for power and authority. One becomes blind to the dangers of this attitude and drifts further and further into it. Why then should one ask the Lord for wealth when it is such a hazard? Power and authority are just like the afflictions caused by bhoots (ghosts). The term bhoot also means past, and the past is known through memory. Memory is the breeding ground of pride. Pride comes only from the past; it may stem from events in this life or an earlier one. But whatever its cause, pride always results in distress. What would I do with this power and authority that cause such distress? Therefore, O Lord, I desire neither of these things.

çßlæ×çÙÚUßlæ¢ ßæ çßáØæÙ÷ï çßáâçóæÖæÙ÷ïÐ

çàæCïUæçÙCïUæ¢ ÂýçÌDïUæ¢ ßæ ×æ»üØð Ù Ìßæ»ýÌÑ H48H

Meaning : Ido not ask for learning of the sort that turns one towards sin. Neither do I ask for the poison-like pleasures of the world. And O Lord, I do not seek the social status that turns one in the wrong direction.

Commentary : There exists a kind of scholastic learning that pushes one away from the truth. This is because it does not inculcate a true capacity for moral judgment. With the decline of morality in human life, this type of learning has become increasingly dangerous. Einstein was a morally awakened man; though he unlocked the secret of nuclear energy, he was cautious about its use. Politicians, however, lacked that moral sense, and built destructive weapons such as the atomic bomb. The destructive potential of a morally-uninformed learning has become a prominent feature of modern life. The devotee emphasizes that he does not desire such learning.

Physical pleasures create illusions just as intoxicants do. When one indulges in physical pleasures one is unaware of anything else, good or bad. Intoxicants are also addictive. Just so, one given to physical pleasures becomes a weakling who is dependent on them. The devotee does not desire such intoxicating physical pleasures.

Status and honour are considered very important in worldly life. In fact these are but socially-sanctioned forms of ego satisfaction. They harm both truth and faith, slowly distracting us from our personal duties and religious aspirations. We begin to seek only the approval of others, ignoring the development of self. Our ability to judge good and bad is lost, and we value only what the crowd applauds. The devotee does not ask for high status that subverts virtue and excellence.

Øæ¿ð Ìé ·ð¤ßÜ¢ ÙæÍ ·ë¤Âæ¢ Ìß ·ë¤ÌæTçÜÑÐ

ØØñ·¤×ñß ç·¢¤ ç·¢¤ Ù ·¤æ×»ÃØðß ÜØÌð H49H

âéÎéSÌÚUæðùç â¢âæÚUâæ»ÚUÑ ÂæÚU»! ÂýÖæð!Ð

»æðcÂÎðÙ â×æÙÑ SØæÌ÷ï ·¤L¤‡ææ ¿ðÎ÷ï ÖßðÌ÷ï Ìß H50H

Meaning : O Lord! I join my hands and ask only for your compassion. If I get this, what will I lack?

0 Lord, the beacon that guides us across the uncrossable ocean of existence! If I get your compassion that uncrossable ocean will shrink to the size of the footprint of a cow.

Commentary : He who gets the compassion of the Vitaraga gets an indication of the true path. One who follows the Vitaraga’s path of soul purification will obtain knowledge and purity of soul. From the strength of this knowledge and purity of soul he will gain liberation. When one gets every thing merely from the Lord’s compassion, then why should the devotee ask for anything else?

This unbroken chain of life and death is unending. In this chain every being has countless possibilities of levels of rebirth. There are also many possible changes of location in the universe in the endless process of transmigration. But if we get the compassion of a Victor who has himself crossed over this vast ocean of existence, then the hard work of crossing becomes simple. Indeed, with His compassion it would be as simple as stepping over the hoof-print of a cow in the earth. A job seems difficult only when you lack a method.

·ë¤Âæ×ëÌðÙ çâ@ðpðÌ÷ï ç¿žæð ×ð àæéÖÏèÜÌæ×÷ïÐ

â׈߷é¤âé×¢ ×éçQ¤È¤Ü¢ âlæð ÎÎèÌ âæ H51H

Meaning : If you water the creeper of my wisdom with nectar of your compassion then instantaneously the flower of equanimity will blossom and I will get the fruit of liberation.

Commentary : The concept of equanimity (samatva) is profound and sweeping. In worldly terms, the concept refers to being unaffected by pleasure or pain. This gives a person a healthy outlook and personality. Going deeper from the worldly level, equanimity becomes an indication of the purity of one’s soul, and from this level one gradually progresses towards full realization of soul. A strange definition Lord Mahavira has given! By samyak we mean pure and real. The true form anything is its samyak form, and getting its pure and direct perception is called samyaktva. Mahavira has used this term with reference to chetan (pure soul). He who gets samyak knowledge of chetan gets samyaktva. For clarity (in worldly terms) samyaktva has been divided into three parts : jnana, darshan, charitra. But what we try to understand with the aid of these three forms is in fact one thing – and that is samyaktva. In reality, knowledge is not a matter of mere information. Knowledge is not true knowledge unless it is understood and acted upon after its acquisition. Any thing short of that is mere ‘scholarship’ or ‘learning’. The truth is dharma and falsehood is sin. But merely knowing about this assertion is not what is meant by jnana (true knowledge).

When we understand and act on the truth, then we can be said to possess jnana. Such a flower of equanimity gradually blossoms into the fruit of liberation through samyaktva. This can be achieved only through the Vitaraga’s compassion. This statement is indicative of the stage between apurva-karan and anivritti-karan. In that state, if one manages to get into contact with pure chetan (soul), spiritual progress accelerates. To get the fruit of liberation is an indication that one will gain moksha (liberation) in this very life.

·¤L¤‡ææßæçÚU‡ææ Îðß Õéçh¢ àæéhè·¤ÚUæðçá ¿ðÌ÷ïÐ

Ößðù˜æ ×ð Ößð‹×éçQ¤ÂÎßè Ù ÎßèØâè H52H

52. Meaning : O Lord! Purify my mind by means of the water of your compassion. If I get liberation in this life, then what necessity is there for any intervening stage?

Commentary : If one attains purity of mind then there is no need for other stages or levels. The Jain scriptures teach that there is an equality between the quality of self-realization of a Tirthankara and that of anyone else who has attained samyaktva. In one who has attained samyaktva, this quality is momentary and in a kevali it is ever-active. At the level of chetan (soul), time loses its importance; after the attainment of samyaktva liberation can come at any moment and there is no time limit. He who dwells within his own soul has no expectation of attaining any particular stage. He has become so immersed in the continuous activity of knowledge that he is blind to anything else. Yashovijaya has given a very appropriate metaphor for the state of samyaktva. The memory of her husband keeps a newly wedded young woman happy as she performs her household duties. Likewise, the samyaktvi (one who has attained perfect equanimity) is under the influence of the bliss of self for all the twenty-four hours a day; his intoxication is never broken, just like that of a newly wedded young lady.

Üðà滞ææü·é¤Üð ÙæÙæ×Ìæ‹ÏÌ×âæßëÌðÐ

×éçQ¤×æ»ðü âé¹¢ ØæØæ¢ ˆßˆ·ë¤ÂæÎèç·¤æùçSÌ ¿ðÌ÷ï H53H

Meaning : Taking the lamp of your compassion in my hand, may I joyfully tread the path of liberation in a world that is filled with the pitfalls of confusion and the darkness of doctrinal contention.

Commentary : After taking birth in the world the soul, dependent on the body, falls into pitfalls of distress. It is under the illusion that whatever pleasures it gets are obtained through the medium of the body. When the soul gets entangled in temporary bodily pleasures and realizes that these bring only sorrow in the end, it thrashes helplessly, like a fish out of water. In trying to emerge from this condition, the soul holds on to any support it can find. Going forward and realizing its earlier mistake, the soul searches, reaches for new support, grasping here and there. This is the ignorance of doctrinal contention. The Vitaraga’s compassion is like a lamp in the dark confusion of ignorance and distress. The compassion of the pure soul illuminates the path. The work itself must always be done by the aspiring soul itself. The Vitaraga can show the path by the example of His life; by traveling this path one can overcome illusion and attain spiritual well being.

ßæ×æÑ ·¤æ×æÎØS˜ææÌÑ àæ˜æßÑ ÂýÖçßc‡æßÑÐ

·¤Í¢ SØé×üçØ ÙæÍæùã¢U ¿ðÌ÷ï ˆßˆ·¤æL¤‡Øßç×üÌÑ H54H

Meaning : If I am fulfilled by your compassion, what power over me can women and the fearsome energy of sensual lust have?

Commentary : On the path of the development of soul, deep concentration of heart and mind is required, and this is broken by sensual lust. For one who treads this path, therefore, anything that inspires lust is a mortal enemy. That which inspires this lust is vama, woman. The term vama refers to that which draws one in the wrong direction, that which pulls one on the wrong path. Generally woman is called vama, but it is important to realize that on the path to purification of soul there is no distinction between man and woman. On that path, if the aspirant is a woman and a man pushes her toward lust, then the man is the vama and enemy, and vice versa. The important thing is that whoever or whatever pushes one in the wrong direction or distracts one from contemplation of the Lord is the enemy. Under the influence of the Vitaraga’s compassion one’s concentration on Him will become deep and the fear of all such enemies will end.

¥ŠØæˆ×ÖæßÙæÂkæð„æâæð ×æÙâ×æÙâðÐ

××æãüUóæçÙàæ¢ SÌæÌ÷ï ˆßˆ·¤L¤‡ææL¤‡æÚUçà×çÖÑ H55H

Meaning : Aided by the rays of your compassion, let the lotus of spiritual feelings always blossom in the lake (Manasarovar) of my heart.

Commentary : Life is utterly dependent on the sun for its development and activity. This is why we consider the sun life-giving. The blossoming of a lotus flower is dramatic evidence of this phenomenon; the lotus flower blossoms in sunlight and withers in the darkness. In the holy lake known as Manasarovar the lotus blossoms in the summer when the sun’s rays fall. Just so, in the lake of my heart the lotus of spiritual feelings does not bloom in the dark night of passion, but it blossoms forth when the sun-like rays of the Vitaraga’s compassion fall on it. O Lord! May the rays of your compassion always keep open the spiritual lotus in my heart.

ˆßˆ·ë¤ÂæàææÚUÎ…Øæðˆâæ Ö»ßÙ÷ï ×× ×æÙâðÐ

ßáü‹Ìè âæØÂèØêᢠÂæÂÌæÂ×ÂæSØÌé H56H

Meaning : O Lord! May the soothing moonlight of your compassion keep on quenching the heat of sins by sprinkling the nectar of equanimity in the lake of my heart.

Commentary : Just as the sunlight scorches, the moonlight soothes. For this reason the moon is considered a symbol of coolness and calmness. Calmness is born out of equanimity; in calmness there is no place for excitement or agitation. The life of the Vitaraga is a manifestation of feelings of deep equanimity. When that equanimity, carried by the Lord’s compassion, falls on the heart like dancing moonlight, then the fire of sins that burns the heart will be extinguished.

ØÍæ âæØâéÏæÂæÙð çÙÚUÌÑ âçóæÚU‹ÌÚU×÷ïÐ

ÂæÂÃØæÂæÚUÌæð ÙæÍ çßÚUÌÑ SØæ¢ ÌÍæ ·é¤L¤ H57H

Meaning : O Lord! Enable me to absorb continuously the essence of your equanimity so that I may avoid sin.

Commentary : In the practice of meditation when one concentrates on pure soul and begins to become spiritually inspired then he begins the journey away from sin. The light of the Vitaraga or pure soul is always available. When the aspirant’s desire turns into inspiration, then he obtains that light and no other attitude can take birth. Other attitudes breed instability and break concentration. Willfully generated attitudes can be controlled by determination, but attitudes generated by one’s circumstances of life or by one’s inherent nature (samskaras) are more difficult to control. One’s inherent nature, whether it is formed by one’s current life or previous lives, is more deeply rooted than the will. When it constrains or determines action it is usually beyond our control. Moreover, our circumstances of life are normally beyond our complete control. It is very difficult to control attitudes arising from factors outside our field of influence. This is why the Vitaraga’s inspiration is so essential. Contact with the Vitaraga at the level of feeling can indeed change those attitudes arising from our inherent nature and circumstances of our life. So, O Lord, do something to help me drink continuously the nectar of your compassion and avoid sinful attitudes.

Ö»ßÙ÷ï Âýàæ×¢ Øæ‹Ìé çàæß߈×üçÙ »‘ÀUÌÑÐ

¥‹ÌÚUæØ·¤ÚUæSÌð ×ð ¥æ‹ÌÚUæ ¥ÚUØæð ÚUØæÌ÷ï H58H

Meaning : O Lord! May the unyielding inner enemies obstructing the path of spiritual well-being be subdued.

Commentary : As the heart of the practitioner becomes pure due to the influence of the Vitaraga and his own inspiration, his determination becomes strong. He is sure that he has perceived truth. He believes that he has recognized chetan (soul) and that with its inspiration he will achieve purity by removing the tarnish on his soul. At this point he expresses his desire for further progress : “Now my path is the path of spiritual well-being and may all the obstructions on this path be removed.” Shiva is generally accepted as a symbol of destructive energy, and, as such, represents well-being. In other words, the destruction of vices, sins, perversions and iniquities indicates the presence of Shiva. While moving on the path of spiritual well-being, the inner enemies, hard as steel and pushing us towards destruction, become subdued. “May they not affect me! May the enemies existing in the mundane world and those of the subtle realm, of inherent nature and karmas all be subdued!” On the path of the soul’s progress the highest hurdles are the karmas that misdirect our attitudes. “O Lord! May all these enemies residing in my heart be subdued.”

·¤æðÂæð Üæð·¤ÚUÑ àææ‹Ìð»éü‡ææðlæÙÎßæÙÜÑ

âæÂÚUæÏðùç ×æ Öê‹×ð ˆßˆÿæ×æ¢ ŠØæØÌæð NUçÎ H59H

Meanig : May anger not arise in me, even anger against sinners — anger that is like a forest fire that burns the garden of virtues and destroys peace.

Commentary : Anger gives birth to agitation. The mind loses its balance due to the effect of anger, and of all human vices anger is the strongest. These are gross and evident facts. Through these the chemistry of the emotional manifestations of feelings of anger, fear, love, etc., can be understood. As the aspirant goes deeper into the contemplation of self, he begins to acquire knowledge of the basic structure and effects of these feelings. From the effect of the interaction between matter-force and chetan-force these feelings arise in their various forms for various purposes. Feelings of fear and anger have practical value as a defense mechanism for living beings. This is why these feelings are so intense. The survival instinct is so deep that any creature that attacks another is instantly put in the category of enemy and the mechanism of self-defense is triggered. An essential feature (and requirement) of such a reaction is that rationality is shoved aside. One who is on the path of soul purification is able to recognize these feelings and reactions for what they are, and this knowledge is directly attached to the directly experienced truth of the soul’s immortality. Such outward application of the force these feelings generate becomes meaningless at this stage. The aspirant turns that force inward with the help of the feeling of forgiveness. At this point the wish arises that one should never be angry, not even towards an enemy.

×æÙæð çßÙØ×êÜSØ Øæð Ï×üSØæç ××üçÖÌ÷ïÐ

ãéUÎØð ×ð ·¤ÎæÂèàæ Âýßðàæ¢ ÜÖÌæ¢ Ù âÑ H60H

Meaning : May pride, which is the arrow that pierces that humility which is the true essence of Dharma, never enter my heart.

Commentary : Dharma is that which can hold. That which is the foundation or base of a thing, action, or state is dharma. Dharma is that on which the existence of a thing, action, or state depends. It is that, in other words, the disappearance of which will bring an end to a thing, action, or state. From this basic definition of dharma various definitions in various contexts have been developed. With reference to matter, its dharma consists of the five basic properties (form, taste, smell, etc.). With reference to chetan (soul), its dharma consists of its basic qualities: radiant pulsation, dynamism, sublime thinking and experience. Sat-chit-anand (amalgamation of real existence, knowledge and bliss)are the other names of these dynamic qualities. The comprehensive name for these qualities is jnana; thus jnana is the dharma of chetan or soul. Although chetan (soul) is normally manifested only in its interaction with matter, jnana is still its dharma. This is why it always tends in the direction of the development of knowledge, even in its tarnished state of dependence on matter. The feeling of this continuous activity of development is the feeling of humility. To the extent that a person recognizes that there is still more to attain, humility remains in him. The moment that he believes he knows everything, humility has fled and pride has taken its place; the continuous flow of knowledge is now broken. This is what is known as soul going against its dharma. “So, O Lord ! may pride not enter my heart.”

âæÚUËØæçλé‡æ»ýæ×»ýæâ·¤æçÚU‡æè Øæ ×ÌæÐ

ÌSØæ ×æØæçÂàææ‘ØæSÌé ‘ÀUæØæç SÂëàæÌæóæ ×æ×÷ï H61H

Meaning : May the sorceress known as Maya, who is the destructor of such qualities as simplicity, not touch me, not even by her shadow.

Commentary : Maya is a well known Indian concept. In theunending discussion of this concept, all manner of vices have been associated with it. Lust, anger, attachment, greed, pride, etc. – all converge in Maya. The creation of the universe has been explained by means of two words: Brahma and Maya. Brahma is the pure form of chetan (soul), and, apart from it, whatever is found in the universe is included in the concept of Maya. This is the reason the concept of maya cannot have an easy definition. In simple terms, if you want to understand maya you will have to understand illusion. In a sense, maya is another name for illusion.To understand truth as falsity orvice versa is illusion. In the soul (chetan) illusion arises because of its interaction with matter. Although it is constantly changing, matter appears stable to us, and this is the illusion. If we try to understand the subtle implication of this, we will realize that, for chetan (soul), its interaction with matter is itself maya. This is why it is so important to be aware of matter. In the Jain tradition the word maya is little used. The word pramaad is preferred. Because of its origin from the term mad (intoxication), the term pramaad means illusion. More specifically, the term refers to considering matter ‘one’s own’ and remaining involved with it. All knowledge based on matter, direct or indirect, or even canonical, is illusion, pramaad, or maya in the end. On the path of self-purification one must rise above illusion. Direct self-realization is true knowledge of the chetan (soul). To the degree that one is dependent on matter, true knowledge of the chetan (soul) is obscured. This obscurity is maya. “Let noteven the shadow of this illusion that destroys the natural virtues of the soul touch me.”

Ìëc‡ææ ·ë¤c‡ææ ÖéÁXïUèß Ìæðá׋˜æßàæè·ë¤ÌæÐ

ÜæÜâæçßáçßSÌæÚðU ×æ ÿæ×æ Öê‹×çØ ÂýÖæð H62H

Meaning : May I subdue the black serpent of craving with the mantra of contentment so that the ever-increasing desire for enjoyments does notarise in me.

Commentary : Craving is the main cause of the unchecked downfall of human beings.Craving is the fuel of the fire of all other passions. Because craving arises from desire, it is deep-rooted and its field of influence is very wide. The very birth of a being is entwined with desire. When the chetan (soul) interacts with matter at the subtle energy level a being is born. Such a being derives its attributes of continual transformation from matter; its feeling of immortality comes from chetan (soul). This feeling of immortality drives the being into efforts to perpetuate its life. This is the point at which the inception of desire occurs. Even the microscopic forms of life are inherently disposed to accept anything that aids them in the continuation of their lives. At the highest level of evolution, that of human beings where mind is in a developed state, this craving compels individuals to seek more conveniences and enjoyments. This is the ultimate development of craving. Need based desire dwindles, and the being is so overpowered by the thirst for convenience and enjoyment that it becomes insensitive to harm and benefit and forgets its own inherent nature. The only anti-toxin to this poison is contentment. This is a thirst that cannot be quenched by drinking; it can only be quenched by contentment and control. One must realize that the objects of desire are unlimited, and one must see that, compared to this, the span of human life is microscopically short. If one increases one’s desire to enjoy, the result will only be dissatisfaction. A feeling of true fulfillment can only be gained by putting limits on desire. This is contentment. “Therefore, may I control the poisonous serpent of craving by the mantra of contentment so that desire for enjoyments does not flourish in me.”

çÙpÜSØæ¿ÜSØðß ÿææðÖ¢ ÜæðÖæÕéçÏ×ü×Ð

â×éˆÂæÎçØÌé¢ Îðß ×æÜÖêc‡æéÑ S× Öê‹×Ùæ·÷ï¤ H63H

Meaning : As the waves of the ocean break on rocky slopes, may the waves of the ocean of greed not weaken my strong determination.

Commentary : When the seeds of craving are sown in the earth of desires we observe the growth of trees of greed. Greed is so intense that, if unchecked, it drowns everything. The fire of craving weakens the heart and the mind, and this allows the tide of greed to rise. Under the influence of greed man forgets everything else and begins to harden; he does not even enjoy the things he accumulates. Such satisfaction as he gains comes not from enjoyment but merely from his sense that he is accumulating things. “As I move on the path of purification, may I acquire the strength to resist waves of greed; may they never touch my heart.”

Á»ˆ˜æØçßÁðÌæç ×ÎÙæð ×ÎÙ¢ ß ×ðÐ

çßÖæð çßÜèÙÌæ¢ ØæÌé àæéÖŠØæÙæàæéàæéÿæ‡ææñ H64H

Meaning : O Lord! At the time of auspicious meditation may my inner lust and the influence of the all-conquering Lord of Lust (Kama) vanish.

Commentary : The sexual drive is basic to most beings in nature. Like desire, it is directly implicated in the origin of beings. As seen above, the basic virtue of chetan (soul)which is immortality or eternality – is transformed into the survival instinct in living beings. When this instinct interacts with the material fact of the shortness of life, it seeks satisfaction through procreation. The intense wish to prolong life confronts the inevitability of death, and the living being finds its only solace in creating a living projection of itself in the form of offspring. This is the fountainhead of sexual desire. In the evolutionary chain this wish for immortality has expressed itself in a variety of physical means of procreation. But amidst this variety the drive to procreate remains a constant. This is why the God of lust, symbolizing this drive, is called the conqueror of all. Because the procreative drive responds to a natural and basic need of life, and is a fundamental attribute of life, no being is devoid of it. Its cessation occurs only in one who has embarked on the path of purity. At this point the soul frees itself from the bondage of matter and turns in the direction of its true immortality. It perceives that trying to attain immortality through matter is chasing a mirage. “So, may the gross and subtle feelings of lust and procreation vanish quickly in the state of deep meditation.” This wish is expressed before the Vitaraga who has already freed himself of these feelings.

ÂÚUSØ ÂÚU×鈷¤áü â¢ÂÎæð ßæ ÂÎSØ ßæÐ

ÎëCï÷Ußæ Ù ç·¤ç@ÎècØæüç‡æ NUcØæç‡æ NUçÎ ç·¤‹ˆßãU×÷ï H65H

Meaning : Seeing the success of others in the domains of wealth and power, may I remain happy and free from the pangs of envy.

Commentary : Envy also arises from desire, lust, greed, etc. In the early phases of desire, obstacles trigger natural impulses of attack. This is guided by the survival instinct. As life evolves, the scope of its desires widens. More is sought than what is needed to support life, and this gradually expands into accumulation for its own sake. Now desire and wish become ambition. A person starts comparing his achievements with those of others, and envy is born. Envy and jealousy are based on the fear that those better equipped than we are may take our possessions. A person on the path of purification, however, knows that no virtue acquired by the soul can be snatched away. It is not a zero-sum game in which winner takes all. This assurance gives him the strength to resist being threatened by the achievements of others. Rather, he is gladdened by others’ success in any field of endeavour. This is the contentment that is generated by spiritual achievement. The practitioner wishes that his soul may become pure and an abode of contentment, and that he will take joy from, and not feel envy of, the achievements of others.

ÙEÚðUáé SßÖæßðÙ Öæßðáé SßÁÙæçÎáéÐ

×׈ßæÂæη¢¤ ×æðã¢U â×æðãUæçÙ ÁãUæçÙ ¿ H66H

Meaning : May my intoxication of attachment to such transient things as family and kin come to an end.

Commentary : Attachment is the intoxication that binds us to the things around us. To seek the things we need to support life is a natural tendency, but human beings invent needs beyond these. The human imagination drives man to seek far more than he needs at any given time; thus a web of attachments develops. Although he never desires any one thing for long, the mental habit of attachment develops and it becomes a permanent feature of his character. Thus he is attracted to every new thing, and every old thing that seems new. The scope of attachment includes everything: things, persons, thoughts, places, circumstances, etc. A person dominated by attachment has not even an iota of time for himself, and because of this he drifts away from the self. “May such ephemeral but powerful attachments abandon me.”

Îðß ˆßˆÂæÎÂÎ÷ï×ðØæðù‹Ø˜æ ·é¤˜æ¿Ùæç ×ðÐ

×æÙâÖý×ÚUSØæSÌé Ù ÚUæ»æðùàæéÖ·¤×ü·ë¤Ì÷ï H67H

Meaning : O Lord! May my heart not become entangled in impure passions such that it is taken away from your lotus feet.

Commentary : The meaning of feet in this context has nothing to do with body parts. The word for feet, charan, has the same root as the terms acharan and charitra. Charan stands for the path on which the Vitaraga treads, acharan for the conduct he followed, and charitra for the character he had. “I must follow only his path. May no desire to follow another path, to undertake another discipline, arise in me. May I not be pushed from your path by tendencies coming from the past or the influence of karmas of previous lives. If even a shadow of attachment is to touch me, let it be attachment to the path you have shown. The mind is unsteady like a bumblebee. While going in one direction it suddenly gets attracted to another. May my unsteady mind not drift from your path. May I always remain on the right path.”

çÙÁ·¤×üȤܢ çß‹ÎÙ÷ï ÁÙðùçÙCïU·¤ÚðUùŒØã×÷ïÐ

·¤ÚUßæç‡æ Ù çßmðᢠÎðß âæØ×éÂðçØßæÙ÷ï H68H

Meaning : By attaining equanimity may I be enabled to wish in my heart that my own suffering will be due to my own karmas and may I harbour no aversion to those who harm me.

Commentary : Equanimity means tranquility of feelings. Disinterested tranquility of feelings towards persons, things and circumstances are all included in this concept. Not to be glad of the favourable, not to be annoyed with the unfavourable, and to remain neutral under both these conditions, is what is meant by equanimity of chitta (psyche). One who has equanimity is never disturbed. Equanimity transports one beyond the realm of the mental or physical to the realm of the soul when one is on the path of soul purification. Equanimity of soul comes when the truth is established at each and every level. Without the establishment of truth, it is not possible to have equanimity. Therefore, one meaning of equanimity is the realization of truth. This is because without the perception of truth and its establishment, the feeling of equanimity is impossible. “In that state of equanimity, may I understand that my misfortunes come from my own evil deeds, and may there not arise in my heart any anger towards others who may harm me.” In truth, we come to harm only when our own karmas come to the point of fruition (uday) causing us to indulgence in vices and invite harm. The feeling of equanimity and the understanding that harm is the result of one’s own karmas are mutually complementary. The development of one causes the development of the other. In the end the devotee attains that state of equanimity in which he observes and experiences all activities around him as a neutral and uninvolved spectator. He remains unaffected by all (coarse and subtle) activities other than the activity of soul. In such a state animosity towards those who harm us cannot arise.

Âæ×ÚUæð ßæù×ÚUæð ßæç ÂýÕÜæðùŒØÕÜæðùÍßæÐ

âžßÑ âßæðüùç ×ð ç×˜æ¢ ŠØæØæÙèçÌ çÙÚU‹ÌÚU×÷ï H69H

Meaning : Be he god or lowly person, be he weak or strong, let everyone be my friend. May I always be of this disposition.

Commentary : The feeling of friendship is the greatest aid in attaining equanimity. Of course feeling of friendship for those who help us comes naturally. But we must feel friendly for those who do not help or harm us as well. Then equanimity will arise. There is no selfishness in equanimity, whereas in our normal social friendships selfishness is involved. That selfishness may be rooted in sense of our own gain or absence of harm. The selfishness of one on the path of purification of soul is confined to the domain of the soul. For this reason, his feelings of friendship are utterly devoid of selfishness. For him a god and a lowly person are equal because a god cannot do any benefit to his soul and a lowly person cannot do any harm. In the background of his impartial friendship for all is that ultimate power of the soul – the power that insures that nobody can harm or benefit it. Even at the social level feelings of true friendship and equanimity make life simple and happy. Friendship inspires good feelings in others and infuses the social atmosphere with goodwill.

âßðü çטææç‡æ ×ð ÁèßæÑ âéç¹Ùæð ÎéѹßçÁüÌæÑÐ

ÙèÚUæð»æp âÎæâ‹Ìé ÖæßØæÙèˆØãUçÙüàæ×÷ï H70H

Meaning : May every living being be my friend; may all beings be healthy, happy, and free of sorrows. May I always have this wish.

Commentary : It is a great achievement to establish in one’s heart the wish that all beings be one’s friends. It is easy to feel this way when only one’s kin are involved. But clashes of interest intrude when the circle is widened to include the whole human species. Still, with the right mental discipline this feeling can be achieved. Ultimately, the scope of this feeling expands to include every living organism, large and microscopic. This is the attitude to cultivate, and is necessary on the path of self-development. All physical and mental activities of a person are inspired by goodwill when this feeling arises.

With the feeling of friendship comes the wish that all may rid themselves of sorrow and achieve happiness. The definitions of sorrow and happiness are very flexible. We normally think of deprivations like hunger as sorrows, and obtaining food and the like we consider happiness. Social welfare efforts are based on this idea. But we must recognize that the satisfaction arising from the fulfillment of bodily needs are impermanent. Sorrow always wins in the end. What we normally consider happiness and sorrow are really illusions. Under the influence of these illusions we find ourselves constantly running towards sorrow in our search for happiness. Welfare activities too have this characteristic. In truth sorrow is ‘these illusions’, and happiness is getting rid of ‘these illusions’. True happiness is ours only when the illusions that trap us in the ocean of existence are gone. And inspiring others to seek spiritual development is welfare activity in its true meaning. “Let me wish always that all beings be inspired to seek the welfare of their souls.”

Disease’ in the widest sense is that which causes weakness or disintegration of mind and soul. Vices and the absence of dharma cause weakness of body and mind. “May I wish always that all beings may be rid of such vices and abide in good health.”

ØSØ ·¤SØæç ÁèßSØ Ø¢ ·¤ç@Î÷ï ßèÿØ âeé‡æ×÷ïÐ

ãUáðü‡ææðˆÈ餄ÚUæð×æ@ SÌgæðáæ‹Ïæð Ößæ‹ØãU×÷ï H71H

71. Meaning : May I overlook the vices of others, and may I feel pleased when they show even a trace of virtue.

Commentary : It is only possible to overlook or ignore the vices of others when our attention is drawn to their virtues. The important thing is to see and recognize even the most ordinary virtue in another. “May I be pleased the moment I see a virtue in another, no matter how minor; and may I then become blind to his vices. In this context being ‘blind’ does not refer to a mere physical disability; it means the absence of reaction. Those treading the path of purification must be modest about their own virtues and forgiving of the vices of others. And this is not to be equated to the moral arrogance of those who are condescendingly tolerant. Rather, it is a natural requirement for the development of soul. One’s modesty about one’s own virtues is based on a real desire to have those virtues, and forgiveness of the vices of others is based on one’s desire not to have those vices oneself. At this level, one is focused on one’s own soul, which allows little scope for encouragement or criticism of others. At the same time, it is clear that, in the social world, the encouragement of virtue and discouragement of vice are in the best interests of both society and the individual.

ÎçÚUÎðý Îé×üÌð ÎéѹÂèçÇUÌð ·ë¤Â‡æð ÁÙðÐ

·¤L¤‡ææ¢ ·¤ÚUßæ‡æèàæ à怈Øæð·¤ÚUßæç‡æ ¿ H72H

Meaning : May I be compassionate towards the poor, evil, distressed and miserly and may I work for their welfare to the best of my ability.

Commentary : We say that a poor man has no wealth, but it is clear that a man who is deprived of the wealth of intellect and wisdom is also poor. Similarly, an evil person is one who is deluded; he is engaged in spiritual regression instead of progress. The distressed one is he who is trapped in the web of the illusion of existence, and the miser is he who, having progressed, stops due to attachments; he is confused by his half-digested knowledge. “May I be compassionate to such persons and may I inspire them towards the true path to the best of my abilities.”

çßÂÚUèÌ×Ìæñ ·ýê¤ÚðU ÎéÚUæ¿æÚUçßÏæÚU·ð¤Ð

Ù mðáÑ ç·¤‹Ìé ×æŠØS‰Ø¢ ××æSÌé â×ÌæÁéáÑ H73H

73. Meaning : May I regard those who are ill-willed, cruel and debauched with equanimity and neutrality, not with aversion.

Commentary : For those who tread the path of soul purification the meaning of equanimity is non-attention (ignoring). Ignoring worldly happiness as well as sorrows is called equanimity. Another term for ‘ignoring’ is disinterestedness (udaasinata). The purified soul may rise to that height, where it is not touched by either happiness or sorrow. Hemchandracharya gave much importance to the term udasinata in a spiritual context. He said that he who has already been udasina (here meaning fully concentracted on soul, totally introverted) manifests enlightenment without anyone’s help. In this state there is no aversion towards ill-willed, cruel or debauched individuals. Towards them the practitioner maintains a stance of complete neutrality.

ÎéÁüÙð â”æÙð ßðàæ! çÙÎüØð âÎØðùÍßæÐ

Üðàæ·¤æçÚUç‡æ ßæù€Üðàæð ×æŠØS‰Ø¢ ÖßÌæ‹××÷ï H74H

Meaning : In my heart may I always be neutral towards others – be they good or bad, cruel or kind, malicious or well-disposed.

Commentary : It seems a strange and awkward thing to behave in the same way towards good and bad persons. There are many situations in ordinary life, however, in which this is the normal expectation. Take, for example, the work of judges: they dispense judgement on the basis of facts and evidence, not on the basis of what they believe to be the moral qualities of the individuals who come before them. As long as prejudice, vice or self-interest is not present, this neutrality is feasible at every level. What is required is that one should forget one’s ego and look at things objectively. In ordinary life most people are able to abandon ego only under certain special circumstances. In the life of an ordinary individual this happens only very occasionally. But in the natural behaviour of the Vitaraga there is complete and continuous abandonment of ego. An aspirant inspired by the Vitaraga wishes that such egoless neutrality towards others may always be present in his heart.

çًη¤æØ çÌÚUS·¤æÚU·¤ÚUæØæƒææÌ·¤æçÚU‡æðÐ

ƒææÌ·¤æØæç ßæ Îðß! Ùæã¢U L¤cØæç‡æ âæØÖæ·÷ï¤ H75H

Meaning : For slanderers, for those who lord over me, for those who hurt me and try to kill me, for these may I never lose my feelings of equanimity.

Commentary : Equanimity comes when there is no inclination in the heart towards vice and one is prepared to accept the truth. In this state slander (ninda) and censure (tiraskar) provoke no reaction because they are seen for the lies they are. In reality, another’s desire to harm or kill one is generated by his own karmas. With the dawning of this truth, one does not react to the person who is the mere instrument of this process. The practitioner on the path of truth tries to concentrate by having faith in truth itself and self-realization. He wants to avoid any lapse in his concentration, even for a second. He desires to reach that state of equanimity in which slander, censure, harm, or even killing, do not disturb him.

SÌæß·¤æØ ÂéÚUS·¤æÚUÎæçØÙð ¿æÅéU·¤æçÚU‡æðÐ

¥¿ü·¤æØæç ßæ ÙæÍ! Ù L¤cØæç‡æ ·¤ÎæŒØãU×÷ï H76H

Meaning : Those who do stuti (recite devotional hymns), those who give awards, those who flatter, who worship – from them also, O Lord, may I derive no satisfaction.

Commentary : Pride is an obstacle that impedes every step on the path of soul purification, and this is true at every level of progress. Considering oneself better than others is a self-attachment that throws a veil over heart and mind. Such a person loses freedom; he becomes a slave to the social opinions of others; he draws his self-esteem from the approbation of his fellows. Gradually he loses control over the direction of his life, being completely dependent on the opinions of others. Before deciding on any course of action he tries to gauge the opinions of others. The question always uppermost in his mind is, ‘What will people say?’. People who worship, flatter, etc., push us in the direction of such dependence. “May I never take satisfaction from such people.”

âžææמæð ÙæÚUæÏèàæð ÚUVïðU çÖÿææ·¤ÚðUùÍßæÐ

ÁÙñ×æü‹ØðùÍßæ çÙ‹lð ÌéËØßëçžæ ×ÙæðùSÌé ×ð H77H

çßlæàææçÜ‹Øçßlð ßæ ßæ»èàæð ßæ ß¿æðùÿæ×ð

âé‹ÎÚðU ·é¤çˆâÌð ßæç â×¢ SÌæ‹×æÙ⢠×× H78H

©U·¤žæüçÚU ÖêØæðùç ÕãéUàææð ßæù·¤žæüçÚUÐ

×æÙßð ÎæÙßð ßæ ×ð â××SÌé ×ÙÑ âÎæ H79H

Meaning : Be they powerful rulers or beggars, socially respected or despised, may I always maintain a neutral attitude towards all persons.

Be they scholars or fools, eloquent or inarticulate, may I look upon all persons with equanimity.

Be they persons who oblige me or demonically oppose me, may I react to them with perfect balanced composure.

Commentary : We automatically respect those who rule us, those who possess power and resources. These feelings are inspired by awe. By contrast, the poor and unfortunate move us to pity and sometimes hatred. When society respects someone, we follow suit; we also follow society’s contempt for the poor and downtrodden. These attractions and repulsions are symptoms of the unawakened state of our minds. The only people subject to these feelings are those who are unaware of the dormant strengths and potentialities of soul and the complexities of soul’s interaction with matter. The practitioner of the purification of soul is an awakened person. He knows that power, glory, wealth, and the esteem of others are but momentary things and depend on passing circumstances. The same is true of poverty and helplessness. When the soul rises above dependence on material things, it is seen that these good and bad circumstances are really the same. “May my soul reach that level where I can regard such contradictory circumstances with equanimity.”

We are attracted by those who are learned, eloquent and handsome; we are spontaneously repelled by their opposites. We forget that this attraction or repulsion is not towards them. In fact, we visualize ourselves in their situations, and, imagining ourselves in this way, we feel dissatisfaction with ourselves. This is the origin of attraction to, or repulsion by, others. When we see a blind man we think of what it would be like if we were blind. The fear of blindness then engenders repulsion or pity towards him. May my soul be so elevated that I look at other persons as soul, not as bodies, and with complete equanimity.

Being good or bad to others are relative concepts. Both stances are temporary and passing. What may seem to be welfare in one set of circumstances may become oppression in another set of circumstances. The goodness and badness of our actions likewise depend on their context. If we are too attentive to such fleeting things, our thoughts will be fogged and we will naturally go astray. The term ‘demonic’ represents well our feelings about the motivations of those who oppose us; their behaviour seems irrational, they seem to be demons. And those who feel and behave contrary to this seem to be human to us. “May I regard all actions directed at me with complete equanimity, may I regard their human authors with similar detachment.”

SßæÌ‹˜æ÷Øð ÂæÚUÌ‹˜æ÷Øð ßæ ÖßÙð ßæ ßÙðùÍßæÐ

â¢Øæð»ð ßæ çßØæð»ð ßæ ×æùÖé‹×ð çßá×¢ ×ÙÑ H80H

Meaning : May my mind remain undisturbed whether I am free or enslaved, living with others or not, living in civilization or the wilderness.

Commentary : The meanings of freedom and slavery are many. In normal practical terms, freedom is being able to do what one wants, and lack of that ability is slavery. People like freedom, and their liking for it can grow into pride. In the same way, the situation of slavery can give rise to feelings of self-disgust. We observe the same reactions to situations of living with others or not, or living in civilization or the wilderness. The point is, whatever the surrounding conditions, a healthy and happy life requires that agitated reactions do not form. From the spiritual point of view, freedom is delving into the soul and slavery is remaining attached to matter. At this level, civilization is soul, and the wilderness is samsara (cycles of rebirth). Joining with soul is living with ‘others’ and joining samsara is living alone. “As I travel the path of spiritual welfare, may no agitation arise in my heart, whatever the circumstances in which I find myself.”

â×æÙð ßæÂ×æÙð ßæ Ìë‡æð ßæ ×âë‡æð ׇææñÐ

ÁèßÙð çÙÏÙð ßæç ×Ùæð ×ð âæØ×àÙéÌæ×÷ï H81H

Meaning : Whether my fellows respect me or not, whether I receive a straw or a shining gem, life or death, may my heart obtain equanimity.

Commentary : When one gets the respect of others, egoism follows, and attachment then comes as a reaction. In the same way, disrespect from others produces an inferiority complex and animosity. When one obtains a straw – a common or ordinary thing – one feels disappointment; obtaining a gem – any valued thing – makes the heart feel gladness. One’s heart fills with sorrow at the sight of someone’s death and joy at the occasion of someone’s birth. But all of these situations are antithetical to peace of mind. Whether painful or pleasant, agitation of mind impedes spiritual progress. Indeed, such agitation is of no benefit in any field of endeavour. In all such situations one who has begun the journey of renunciation and is absorbed in soul strives for equanimity.

àæÄØæØæ¢ ÿæð·ð¤ ÚUæð»ð âæñS‰Øð ßæ SÈê¤çÌüàææçÜçÙÐ

SßÂÌæð Áæ»ýÌæð ßæ×ð ×æ Öêç“æžæçßÂØüØÑ H82H

Meaning : Whether I am lying in bed with a disease that has broken my body or am healthy and active, whether I am asleep or awake, may I never be crippled by disturbance of heart and mind.

Commentary : Sickness weakens the body, and the brain, dependent on the body, becomes sluggish. This inactivity of mind normally turns a man in the direction of his death. In these painful circumstances he forgets about soul. Soul is also forgotten in the bloom of good health; one remains absorbed in physical pleasures. Wakefulness and sleep can be just the same. A sleeping man is without thought and, in this condition, is obviously incapable of spiritual progress; in wakefulness he may be too engrossed in pleasures to think of soul. However, a person oriented towards spiritual progress awakens his powers of wisdom and rises above happiness and, sorrow, hope and hopelessness. A practitioner on this path wishes every moment that his focus on soul should not be disturbed either in slumber or wakefulness.

Îèƒæü·¤æÜ×ãUæ·¤CïUæçÁüÌæØæ ¥ç â¢ÂÎÑÐ

ÖßÙ÷ï ÿæ‡æðÙ çߊߢâÑ ÿææðÖ¢ ×æùÁèÁÙ‹×× H83H

Meaning : If the wealth that I have earned by means of great effort over a long period of time should be destroyed in an instant, let there be no sorrow or chagrin in my heart.

Commentary : A person who amasses wealth drowns in illusion. Wealth is only a means to otherends, but under the influence of this illusion, it becomes an end in itself. A man then leaves the path of his own development and travels the road of the development of wealth. Because this shift is so easy and natural, a man scarcely notices that it has happened. We just do not realize it when means become ends and take control of us. When at last our eyes open we see that we are held so fast in the net of illusion that escape is very difficult. The traveler on the path of spiritual ascent has to relinquish this illusion completely, otherwise he cannot progress for even one step. Once this illusion is gone, it does not matter whether the wealth one has accumulated remains or not. The fear of one’s wealth being destroyed is an impediment on the path of development, and equanimity is the way to get rid of this fear. “Therefore,if my hard-earned wealth – financial, physical or mental – is destroyed in an instant, may I nevertheless remain free of any mental disturbance, and may I keep on advancing on the path of spiritual progress.”

ÂýÖêÌñEØüâ¢Âýæ#æñ Îðß ãUáæðüùç ÜðàæÌÑÐ

·¤‹Íæàæðáð ¿ ÎæçÚU¼ýKð ×æ çßáæÎæðùç Öê‹×× H84H

Meaning : Even if I flourish, O Lord ! may I derive no pleasure from it, and even if I am so impoverished that I possess scarcely a rag to cover my body, may I feel no sorrow.

Commentary : To flourish in worldly life gives much pleasure; one is successful in earning a livelihood, one’s comforts are secured, and all of these things are sources of ego-satisfaction. Social life is the context for this, and such satisfactions are subject to social rules: the individual’s needs are balanced against those of society. But egoism can destroy this balance and selfishness then twists an individual’s genuine needs into a desire for personal grandeur. In this deluded condition a person begins to advance on the path of enjoyment, which in the end takes one to heavy sorrow. An important requirement of the path of spiritual development is that a person should remain detached even when he achieves great wealth and success. A sign of this detachment is the absence of pleasure in material success and the absence of sorrow in poverty. He who does not take pleasure in material success can alone bear poverty with equanimity.

ß¿Ùð ÎéÁüÙæðeè‡æðü ·¤·ü¤àæð ××üƒææçÌçÙÐ

Ù SÌæÎ÷ï ÚUæðáæð Ù Ìæðáæð ßæ »é‡æ·¤èžæüÙ·¤æçÚUç‡æ H85H

Meaning : Let me not feel anger at the harsh and piercing words of evil people nor derive contentment when others praise my good qualities.

Commentary : One who dwells in the soul or engages in any other kind of deep concentration pays not the slightest attention to anything other than his goal. This is the ultimate practice (sadhana) and such concentration elevates the practitioner. In order to achieve such concentration, agitation of mind must be eliminated. When you hear painful words delivered in harsh tones it is natural for the mind to be agitated. In the same way, we are happy when we are praised. In both the situations, agitation of mind places obstacles in the path of spiritual practice. “May my mind not be so agitated. May it be so stable in equanimity that I am not influenced by harsh or sweet voices.”

×ëˆSÌæØæ¢ Îðß! ·ë¤ˆFæØæ×ëhæñ ßæ ¿·ý¤ßçžæüÙÑÐ

¥ŠØæˆ×ÖæßÙæÜèÙÑ â×Ìæ¢ ç¿‹ÌØæ‹ØãU×÷ï H86H

Meaning : Whether I possess only worthless sand or wealth like that of royalty, may I preserve equanimity and remain engrossed in spiritual feelings.

Commentary : Although we consider sand to be worthless, it is in fact the source of life. And, even the wealth and grandeur of an emperor end up disappearing in the sand. The more a man believes in the value of grandeur and the worthlessness of sand, the more quickly he falls downward. To regard both with equanimity is the only way to save oneself from wandering after this mirage. This equanimity arises from spiritual feelings. The endeavour to go close to soul is called spiritual pursuit (adhyatma). It requires the purification of feelings, because feelings are basic to such spiritual pursuit. Thoughts also play a crucial role. The purification of thoughts activates the proper feelings, and these feelings guide one in the direction of soul. As brain is the junction of body and soul and the controller of our physical and social life, the direction our thoughts take is very important. If thoughts are unblemished the body will remain healthy and feelings will be inspired in the direction of ultimate purity. “May I remain engrossed in spiritual feelings and maintain equanimity towards high and low.”

àæèÌð ·¤·¤ÚðU L¤¼ýð ÚUæñÎðý ßæ ÎðãUÎæãU·ð¤Ð

ÎéÏæüÚUæâêÌ ÏæÚUæâé ÏæÚUØñ â×Ìæ×ãU×÷ï H87H

Meaning : In biting cold and in scorching heat, under the cascade of a waterfall or in the soothing waters of a calm river, may I maintain equanimity in every situation.

Commentary : If a man loses his balance in any difficult situation he falls towards destruction. Physical conditions affect our thoughts and our thoughts, in turn, give direction to all our activities. If thoughts lose their balance under the pressure of physical forces, destruction is inevitable. Physical forces create waves of agitation in our thinking process. Equanimity pacifies that agitation, disciplines the flow of thought, and turns us in the direction of progress. “So O Lord, may I maintain equanimity in all situations.”

âé‹ÎØæüÑ âé·é¤×æÚUæXïKæ SÌ‹ÃØæ ¥æçÜXïUÙð çS˜æØæÑÐ

SÂàæðü ßæç»Açàæ¹æØæ ×ð ×æ S× ÖêÌ÷ï â×Ìæ ãUÌæ H88H

Meaning : Be it the embrace of a beautiful and tender body or the painful touch of a flame, may I remain undisturbed in my equanimity by such experiences.

Commentary : The path of purity opens up when one is unaffected by extremes of pain and pleasure. Thoughts and feelings are so overwhelmed by extreme pain that they can focus on nothing else. Extreme pleasure also has the same effect. We can think of nothing but removing pain and drowning in pleasure. To be rid of this slavery to matter we must cultivate equanimity. Only equanimity can enable the soul to rise above pleasure and pain. “Thus, I ask that neither the embrace of beauty nor the touch of fire may destroy my equanimity.”

áÇ÷UïÚUâð ÚUâÙæÖèCïðU ç×CïðU SßæÎéçÙ ÖæðÁÙðÐ

âéÎèƒæðü ÜYïUÙð ßðàæ âæØ¢ âæˆØ×éÂñÌé ×ð H89H

Meaning : Whether I obtain the tastiest food, filled with the six flavours, or am deprived of food for long periods, may my heart retain equanimity.

Commentary : Food is basic for building and maintaining our physical constitution. Because of this we are programmed to have a natural attraction to food. Leaving aside its role in maintaining life, food can also be linked with egotistical tendencies, and this can lead to a variety of problems. Food can be the cause of a fetish. Both the availability and non- availability of food can become our downfall. Equanimity is vital to the passage to spiritual development. If one is so concentrated on the final goal that one does not even think of food, then only such equanimity can be achieved.

ÙæÙæçßÏð â黋Ïð ßæ Îé»ü‹Ïð ×ëÌ·¤SØ ßæÐ

×ÙæðçßÂçÚU‡ææ×æð ×ð ×æ S× ÖêÎ÷ï Îðß ÁæÌéç¿Ì÷ï H90H

Meaning : May I be indifferent to sweet fragrance and the stench of a decaying body alike. May there be no trace of attraction or disgust.

Commentary : Fragrance and stench alike affect the mind. Like any other information received through the senses, smell can also disturb the mind. Ordinarily we do not face such extremes and we consider smell inconsequential. But in fact we receive smell through a medium that is a prime necessity for life: air. The media of taste, touch and sight are subject to our control, but this is less true in case of smell. “By means of equanimity, may I achieve control over this powerful medium of sensation and the disturbance it causes. May I remain aloof from attraction and disgust. This is my wish, O Lord.”

âé·¤‡ÆUçÙÑâëÌð ·¤‡æüçÂýØð âéÜçÜÌð SßÚðUÐ

àæŽÎð ŸæéçÌ·¤ÅUæñ ßæ ×ð â×¢ SÌæÌ÷ï âßüÎæ ×ÙÑ H91H

Meaning : Whether the sounds I hear are sweet and melodious or harsh and painful, may my heart retain its equanimity

Commentary : As is the case with smell, it is sometimes difficult to control the sounds we hear : they enter the ear unbidden, and produce their influence on the brain. A sweet sound gives us pleasure; a harsh sound gives us pain. We express our thoughts in language, and the medium of language is sound. For this reason the mental effects of sound are even more profound. It is so powerful that the direction of a person’s life can be affected by it. A peaceful person can be made angry and a person full of agitation can become peaceful. “In the midst of such powerfully influential sounds, may my heart remain in equanimity.”

âßü˜æ âßüÎæ âßæüßSÍæ Sßç¹ÜßSÌéáéÐ

¥SÌé ×ð â×Ìæׂ٢ ××ÌæÚUçãUÌ¢ ×ÙÑ H92H

Meaning : May my heart be devoid of affection (mamta) and full of equanimity everywhere, always, and in every situation that I encounter in this samsara (world).

Commentary : In ordinary social life the absence of affection is regarded as a fault. Affection, after all, is the glue that keeps the different groups of society together. But even here affection has its limits. There should be no blind affection; it should be awakened and controlled by wisdom. This wisdom comes from the level of the soul. On the path of development, on the path of knowledge, the presence of affection is a fault because it disturbs the mind and fills one with prejudice. To get knowledge of soul one must be without affection, and this is the same as being Vitaraga. But by the absence of affection we do not mean ‘cruelty’. Nor is it emptiness of heart, but rather a complete awakening. In this state experience brings no reaction. If there is no experience, then the absence of affection has no meaning. If the activity of the senses is forcibly dulled or stopped, the resulting equanimity would be that of a corpse. What is required is the normal activity of the senses but with an absence of reaction. Neutrality of mind reduces the activity of the senses. The devotee now establishes his true focus. When he says ‘everywhere’ he means ‘every place in this universe’. By ‘always’ he means ‘in every age at every moment’. ‘Every situation’ means ‘all possible states of the self, the words, and time’, as these refer to all things that exist in the world. He wishes that in his interaction with all things and conditions in samsara his heart will remain immersed in equanimity and that he will be devoid of the affection that is the result of passion born out of desire.

Îðßñߢ âßüÍæ âæØ׊Øæˆ×æًη¤æÚU‡æ×÷ïÐ

âlÑ Âýâl ×ð ÎðçãU ÂýæÍüÙæ ÙæÂÚUæ ×× H93H

Meaning : O Lord ! In this way may I possess complete equanimity, which is the source of spiritual bliss. I pray that you will immediately give me that equanimity; I ask for nothing else.

Commentary : Spiritual practice is going near soul and delving into soul. One can become soul-centered only when one’s attention is not diverted. The only person who can attain the unprecedented bliss of spiritual progress is one whose mind is undisturbed, whose mind is without reaction, whose mind is peaceful – and these conditions must be obtained constantly. The devotee prays for this and wishes for the gift of equanimity without delay, for equanimity is the source of spiritual bliss.

Ï‹ØæSÌð Áç‹×ÙæðùßæŒØ Øð ÎéÚUæÂæ¢ ·ë¤Âæ¢ ÌßÐ

SȤèÌæ¢ âæØâéÏæ¢ ÂèÌæ ¥ÁÚUæ×ÚUÌæ¢ çŸæÌæÑ H94H

Meaning : Blessed are those persons who have taken birth and have been rewarded with your compassion, which is very difficult to get. And blessed are those who have drunk the refreshing nectar of equanimity and established themselves in the state of undecaying immortality.

Commentary : Kindness (kripa) activates purity. Blessed are those whose purity has been activated by inspiration from the Vitaraga. This inspiration is very difficult to get. The attractions of the world delude us like a mirage, and under its spell we become blind to the virtues of the Vitaraga and the path of spiritual well-being He has shown. It is because of our own state of delusion that the ever-present compassion of the Vitaraga is difficult to get. He who has stepped on the path of purification amidst so many worldly distractions is praiseworthy indeed. Equanimity is a kind of ambrosia that does not allow distortions in thoughts. Our thoughts, feelings, and spiritual consciousness are dynamic not static. When equanimity blocks their movement in the wrong direction, then naturally they move in the right direction with full force. This frees them from the bondage of matter and establishes them in the state of immortality. Blessed are such souls.

·¤Îæ âéçÎßâæSÌð ×ð ÖçßcØ‹Ìèàæ ØðcßãU×÷ïÐ

ˆßeé‡æŸæ߇æŠØæÙæÙéçßÏæÙæçÎ̈ÂÚUÑ H95H

Meaning : O Lord ! When will the day come when I shall be prepared to hear about, understand, meditate on, and absorb your virtues?

Commentary : One who truly pursues spiritual welfare washes his blemishes and reaches a level of development where the need of images and symbols ends. In the glow of that purity the rites and ceremonies associated with devotion for the Vitaraga lose their importance. He who advances on the path of purity leaves behind the imaginary forms he has created in order to comprehend the formless and inconceivable chetan (soul). Now, with the help of the virtues that take him towards liberation, he continues his quest. He is no longer trapped by the physical images and the rites associated with them. He concentrates his attention on hearing about and understanding the virtues of the pure soul. He then meditates on those virtues himself to emulate them. The true devotee expresses his earnest desire to attain the state of samadhi (deep meditation). With every passing moment he looks forward to the time when he will have achieved this exalted state of unbroken and deep meditation.

܎ψ߈·¤L¤‡ææ…ØæðˆâÙÑ ÂèÌâæØâéÏæÚUâÑÐ

çߊØæÌÂêßüÎépè‡æü·¤×üÂæß·¤ ⢿ØÑ H96H

Meaning : By getting the glow of your compassion and drinking the nectar of equanimity, I shall be able to cut away the accumulated mass of affliction-causing karma from the past.

Commentary : When one goes into deep meditation, all of one’s attributes converge in the direction of purity. In this state, new karmic bondage cannot form. The karmas accumulated in the past, however, continue to be obstacles on the path of liberation. When the aspirant treading the path shown by the Vitaraga reaches this point, he cuts through the web of karmas accumulated in the past. If even a shadow of a blemish remains he will not be able to attain the pure state. At the same time, the layers of karmic particles are so deep and complex that it is difficult to reach the bottom. By His own experience the Vitaraga has shown the way to eradicate all karmas. So the devotee, eager to attain purity, wishes to know when he will be able to pierce the deep layers of karma covering the soul.

Âýàææ‹ÌâßüâæßlØæð»ÌèßýæðÂÌæ·¤Ñ Ð

ÙCïUæÙéÜ»AÎéŠØæüÙÎéÚUæ×ØÂÚUÂÚUÑ H97H

Meaning : When will I be able to quench the fire of feelings that are instrumental in generating bondage and destroy the residual chain of evil thoughts.

Commentary : Instrumental feelings (savadya yoga) are those that cause the bondage of karma. The body and the brain are always active. As the body is controlled by the brain, the brain’s activity is dominant. Those activities of feeling, inspired by passions, are the instruments of karmic bondage. To attain spiritual purity it is essential to quell these instrumental feelings and to destroy accumulated vices lying dormant in our thoughts. Even a small disorder of mind will slowly expand to the point at which it becomes uncontrollable. The reality is that a disease becomes chronic only in its last stages; at its inception it is subject to cure. He who treads the path of spiritual purity is not satisfied merely by destroying the disease. He wants to make sure that even possibility of disease does not remain.

ÿæè‡ææçÌâêÿ×ÚUæ»æçη¤æÜ·ê¤ÅUÂýÖæß·¤ÑÐ

¥ßæ#â¢ßÚUSßæS‰Øæð L¤hÙêÌÙ·¤×üL¤·÷ï¤ H98H

Meaning : When will I be able to cleanse my soul of the most subtle of attachments, as toxic as the deadliest poison, and terminate the new bondage of karma so that I may attain the state of samvar (blocking of the inflow of karmas)?

Commentary : Attachment is the primary and fundamental tarnish on the soul. It is formed with the birth of ‘I’ and it cannot come to an end before the end of ‘I’. Even after the gross forms of attachment are destroyed, one’s spiritual practices continue. Other vices are active, but they are opposed to normal rationality and thus can be easily recognized, and subdued through effort. The feeling of aversion is easily recognized, and our powers of reason show it to be a vice that should be destroyed. But to get a real sense of the good or bad hidden in the feeling of attachment is more difficult. It is hard to fathom its depth and therefore it is equally hard to get rid of it. It turns on us unexpectedly like a Judas.

The speed of its spread is also so fast that it may expand from a pinpoint in no time. It is so strong that even an advanced practitioner on the path of purification can fall into a pit of vices. That is the reason it is given so much importance on the path of purification. Subtle attachment is the last blemish on the soul. With its removal the soul becomes pure. Subtle attachment continues right up to the point just before the attainment of kevalajnana.

When will the opportunity come to subdue subtle attachment, which is like a deadly poison, and the other vices produced by it? When will I arrive at the state of samvar when the soul gets no new karmas?” In the state of samvar there is such absolute control that there can be no new karmas. This means that there is complete control of feelings and attitudes. It is not like closing a door against all air and light. It is something like stationing a guard who will stop undesirables from entering. At every moment the soul must be awakened and strong.

ÜŽÏæ SßæÖæçß·¤è×æˆ×æßSÍæ¢ SȤçÅU·¤çÙ×üÜæ×÷ïÐ

Âýæ#æ Ì¢ ÂÚU×æً΢ ÖçßcØæç× çßçÙßëüÌÑ H99H

Meaning : And then I will get natural and spontaneous purity, like a crystal, through which I will gain supreme bliss and liberation.

Commentary : From the influence of equanimity the influx of new karmas is stopped, and then the heritage of old karmas is put to an end. When this happens the soul spontaneously becomes stainless. Crystal is transparent and pure like water. The crystal is not influenced by the rays of light passing through it, nor does it influence the rays. Things beyond the crystal appear exactly as they are. The state of stainless purity of soul is like a crystal. On being liberated from attachment and aversion, this state is attained naturally and spontaneously. When the soul exists in complete independence, it remains unaffected by any outside thing, person or circumstance. In this state, known as kevalajnana (pure knowledge; omniscience), the natural dharma (quality) of the chetan (soul) remains active, which is the dynamic or ever active direct perception. This totally self-contained and self-dependent happiness is the ultimate bliss. “O Victorious Vitaraga, when will that moment come to me when I enjoy that ultimate liberation?”

ßðÎæVïUæVïU×ë»æVïUæŽÎð (1994) çß·ý¤×æ‹×æƒæ×æâ·ð¤Ð

àæé€ÜðÂÿæð çmÌèØæØæ¢ »ýæ×ð ÚUæÁ»ëãðU çSÍÌÑ H100H

ÚUæÁÏ‹ØÂéÚUæßæâè ŸæðçDïUç˜æ·¤×¿‹¼ýÁÑÐ

ãUÚU»æðçß‹ÎÙæ×æ ˆßæç×çÌ ÂýæÍüØÌð ÂýÖæð! H101H

Meaning : In vs. 1994, (1937) on the second day of the bright fortnight of the month of Magh, in the village of Rajagriha, Haragovind, the son of Trikamchand Seth of Radhanpur, Gujarat, offers this prayer to you my Lord.

| Contents |

  1. See Appendix-A []
  2. See Appendix-B []