Ashta Pahuda
Acharya Kund kund
Courtesy of Jain
I. FAITH (Darshana)
1. Making obeisance to the great Jinas, Vrisabha and Vardamana, I will speak of the path of Faith briefly step-by-step.
Commentary: That author has named the first Vrisabha and the last, Vardhamana, of a line of twenty-four Tirthankaras,
implying salutation to all the twenty-four.
The word darshana means `vision' or `spiritual experience'; hence deep abiding conviction arising therefrom, i.e. faith (see verse
20).
2. The great Jinas preached to their disciples that faith is the root of religion. Having heard that with your own ears, do not bow
to one without faith.
3. They are lost whose faith is lost Nirvana is not for one devoid of faith. One having blemishes of conduct may attain
perfection, but not one with blemishes of faith.
4. Those who are without the gem of right faith may know all sorts of scripture, but being without realisation, they keep
wandering about, (see VIII, 11)
Commentary: (Faith, knowledge, and conduct are "the three gems" which lead to emancipation. These three to-gather with
austerities, all being inspired by realisation, are referred to as the four Aradhanas. The author has stressed the importance of
right faith, given which right knowledge and conduct will follow sooner or later. Without faith, knowledge and conduct will be
hollow. see I.32).
5. Those without faith cannot attain Enlightenment even if they perform severe austerities punctiliously for a thousand crores of
years.
6. All those who develop right faith, knowledge, strength and energy, freeing themselves from the taint of sin of the dark age,
soon become omniscient.
7. Those who keep the current of the water of faith always flowing through their hearts, destroy the layer of the sand of karma
even if one is formed (at all).
8. Those who are devoid of right faith as well as knowledge and conduct are degraded and will ruin other people also.
9. Those who find fault with a person possessed of the virtues of piety, self-control, austerity, holiness (niyama) and communion
are themselves ruined and will ruin others.
Commentary: Niyama covers the entire code which should regulate a religious life viz. faith, pursuit of knowledge, observance
of the vows of non-injury, truth, non-stealing, chastity, and limited possession, repentance, renunciation, confession expiation,
equanimity, devotion, and independence, leading up to pure consciousness. Holiness conveys the sense best).
10. As a tree whose roots have been destroyed cannot flourish, so one without the Jain faith lacks the root and cannot attain
perfection.
11. As from the root sprints the trunk with its branches and various useful out-growths, so, it has been said (by the Jinas) that
from the root of the Jaina faith starts the path of emancipation. p73
12. Those who are without faith and make other with faith fall at their feet become cripples or dumb (in the next birth).
Enlightenment then becomes difficult for them.
13. Those who venerate such people knowingly out of shame, vanity or fear, can also not attain Enlightenment as they
countenance sin.
14. Where there is renunciation of two kinds (external and internal) restraint of three kinds, (thought, word, and deed) purity of
knowledge (i.e. its freedom from the vitiating effect of desire) and taking of food as alms in standing posture, there is a sight
(adorable).
15. From right faith comes right knowledge; right knowledge shows the padarthas or categories, (in their true light); having
known the categories, (the soul) sees what is good for it and what is bad.
Commentary: The categories in Jaina doctrine are:-
LIsoul, non-soul, good deeds, bad deeds, inflow of Karmas, bondage, stoppage of karmas, shedding of karmas, and
emancipation.
16. One who knows good and evil avoids vice and also be comes virtuous. Reaping the fruit of virtue (in future birth), he
eventually attains Nirvana.
17. The word of the Jinas is an antidote to sense gratification, and like nectar conquers the evil of old age and death and curs all
suffering.
18. Three insignia are adorable and no fourth, that of (1) the Jina (holy recluse), (2) a pious srawaka (layman) and (3) a clothed
female recluse.
19. He should be known as a person with right faith who believes in the true nature of the six substances, (dravyas) nine
categories, five dimensional entities (astikayas) and the seven principles (tattvas) described in the scripture.
Commentary: The five astikayas to-gather with kala or time constitute the six dravyas. All these are classed as `non-soul' one of
the seven tattvas. the seven tattvas together with punya and papa or virtue and vice constitute the nine categories; but punya
and papa being only varieties of karmas, are included in `non-soul' or ajiva tattva. The seven tattvas thus cover every thing.
20. It has been stated by the great Jinas and belief in soul and the tattvas is right faith from the conventional point of view; from
the point of view of reality, (realisation of) the self alone is right faith.
21. Therefore turn your thoughts to the gem of faith as laid down by the Jina; it is the best of the three gems (faith knowledge
and conduct), and the first step of emancipation.
22. Act as far as you can and believe where you cannot; the all knowing jina has said belief is faith.
23. Those absorbed in faith, knowledge, conduct, austerity and reverence and those who eulogise the virtues of such saints are
only to be worshipped.
24. One who seeing the natural form (of the Jina) does not, out of jealousy, pay homage is perverse in faith even if possessed of
self-control.
25. Those who, seeing a form adorable by celestial and possessed of virtue entertain pride, are bereft of faith.
26. Do not venerate one who is without restraint, internal and external, (asanyat), nor one who is without clothing (but doe snot
possess restraint): both these are alike (necessary). One (qualification) alone does not make a person a saint.
27. No one worships the body, family, or case. Who worships a person without virtue? He is neither a holy recluse (Sramana)
nor a pious layman (Saravaka).
28. I bow with faith and pure thoughts to the holy men possessed of austerity, virtue, chastity, and the attributes (of their order);
who reach perfection;
29. Who have sixty four whisks (waved over them by celestial) and thirty-four miraculous happenings (worked by the celestial);
who always bring good to the many that live and the means of the destruction of Karmas.
30. Knowledge, faith, austerity and conduct constitute self-control. The combination of these four leads to emancipation, so it is
revealed in Jaina scripture.
31.For man knowledge is supreme; higher still stands faith; faith leads to conduct and conduct of Nirvana.
32.Knowledge, faith, austerity and conduct, the combination of these four when accompanied by self-realisation leads souls to
perfection; there is no doubt about it.
33. Souls attain the goal of salvation through pure faith; the gem of right faith is worshipped in the world by gods and demons.
34. Having attained (through previous births) the status of man with high lineage, develop faith and achieve everlasting bliss and
emancipation. (Cf. verse 27. High lineage is not essential, but it is the more incumbent on people of high lineage to lead a
religious life).
35. So long as the Jinendra walks (this earth possessed of 1008 attributes and thirty-four wonders, he is known as `fixed in
form' (Cf. verse 29.)
36. With twelve kinds of austerities. He destroys Karmas by His own efforts, discards the body, and eventually Nirvana (so
becoming formless).
II. SCRIPTURE (Sutra)
1. Revealed by the Arhat in a intent, and composed correctly by the divine gandhara,-seeking the meaning of such scripture
saints realise the supreme end.
2. Knowing that scripture, as understood well by acharyas in succession from two points of view (conventional and absolute),
one who puts himself on the path of emancipation is blessed (Bhavya). (A Bhavya is one whose emancipation is ensured). (See
verse II, 6)
3. One versed in the scripture destroys birth and rebirth. A needle without thread is lost but not one with thread (Sutra means
"Scripture" as well as `thread').
4. A person with (faith in) scripture is never lost; he may even through self-realisation get rid of mundane existence, though he
may be without vision (to begin with).
5. One who knows the categories, soul etc., and (so under stands) what to reject and what to appropriate is one with right
faith.
6. Knowing the scripture, uttered by the Jina, from the conventional and the absolute point of view, the saint destroys the
accumulation of (Karmic) dirt and attains bliss.
7. One who transgresses the scripture in spirit or letter should be considered to e of wrong faith; one who wears clothes should
not even playfully eat off his hands. ( a practice prescribed only for munis who give up clothing.)
8. A man may become the equal of Hari and Hara and be born in heaven a crore of times; even then he does not attain
perfection; he is still said to be of the world.
9. One who conducts himself in various deed like a noble lion, and bears the weight (of responsibility) of a teacher, if devoid of
restraint, falls into sin and becomes a non-believer.
10. The Highest and the best of Jinas have declared nudity and taking food off one's hands to be (the insignia of) the one way
to liberation; all the rest lead astray.
11. One who is possessed of self-restraint and is free from paraphernalia and possession is adorable by gods and demons in
the world.
12. Those saints who, endowed with a hundred powers, endure twenty-two kinds of hardships, destroy and shed karmas (and)
become adorable.
13. Of the other forms, those of right faith and knowledge permitting themselves the possession of clothes are said to be worthy
of (being greeted as) "Icchakaras" (desirous) ( A recog nised form of greeting for the order).
14. One who, confirmed in the (teachings of the scripture, understands the real meaning of `Icchakar is poised in right faith;
giving up the other activities he attains happiness in the next world.
15. If after that he does not seeks self-realisation, though he may perform all other duties without exception, he cannot attain
perfection; he is still said to be of the world.
16. For this reason you should cultivate self-realisation in three ways, (thought, word and deed); what leads to emancipation
should learnt assiduously.
17. The saints are not to have possessions even to the extent of the point of a hair. They eat food given by others off their hands
(standing) at one place, (and so require no possessions).
18. One with form as at birth does not keep in his hands (any thing) even to the extent of the husk of a sessamum seed. If he
does own on a small or a large scale, he is born again in the lowest form of life.
19. The type (of ascetics) having possessions on a small or large scale is to be condemned. According to the Jina's word. One
free from possessions is (really) homeless.
20. One who observes the five great vows, and the three restraints (of thought, word and deed) is a sanyat (a man of
self-control); without ties, he is on the way to emancipation and is adorable.
21. The second class of insignia is said to be that of a holy layman (allowed only a loin-cloth) who wanders about to beg for
food and eats it off a leaf, cautious in speech or keeping silent.
22. The insignia for women are taking only one meal (in the day) putting on one piece of clothing even for a recluse and eating
with clothing on.
23. Even a Tirthankara cannot achieve perfection with clothing; according to the Jina's scripture, nudity is the one path to
emancipation; the rest are all wrong paths.
24. omitted.
25. omitted.
26. omitted.
27. Those who take permissible things in moderation as one takes water from the sea just enough to wash ones clothes, those
who overcome desire,-they conquer all suffering.
III Conduct (Charitra)
1. Bowing to the Arhatas who are all-knowing, all- seeing, free from delusion and attachment, who rank highest, are adorable
by the three worlds, and venerated by souls assured deliverance (bhavya).
2. I speak of `Charitrapahuda' which is the means of purifying knowledge, faith and conduct with the object of seeking
emancipation.
3. Jnana is that which knows and darsana is that which sees; a combination of Jnana and darsana is (expressed in) conduct.
4. These three modes (bhava) always inhere in the soul indestructibly; to purify all the three the Jina has described conduct in
two parts.
5. The first part consists of righteous faith, pure as the Jina has known and seen. The second part is righteous living, also as
inculcated by the Jina.
6. Knowing it like this, get rid of the flaws and taints of faith, doubt etc. by a combination of three (thought, word and deed) as
stated by the Jina.
7. There are eight attributes of righteous faith, freedom from fear (or doubt), desirelessness, freedom from disgust or hatred
(humility), vision free from superstition, covering up the defects (of others i.e. charity) steadying (one-self and others in right
faith), self-less love and glorification (of right faith).
8. The faith of the Jina, purified by these attributes and accompanied by knowledge constitutes righteous faith, the first part of
right conduct, leading to emancipation.
9. The wise ones free from superstition and purified by righteous faith, if they also achieve righteous living, soon attain Nirvana.
10. Those men who are devoid of righteous faith but are righteous in conduct are ignorant and superstitious and do not,
therefore, attain Nirvana.
11 & 12. Love, reverence, tenderness discriminating if gift, eulogy of the path, charity of disposition (upguhana) readiness to
protect, and straightforwardness,-these are the characteristics of a soul following the Jina's faith without infatuation.
13. Enthusiasm for, contemplation and praise of, service to and belief in a false faith put one on the path of ignorance and
infatuation and one gives up the faith of the Jina.
14. Enthusiasm for, contemplation and praise of, service to and belief in the right faith put one on the path of knowledge, and he
does not give up the faith of the Jina.
15. Conquer ignorance and superstition by pure faith, and infatuation with its paraphernalia by the religion of non-injury.
16. Retire from the world, renouncing property, and apply yourself to the right kinds of austerity with virtuous thoughts. One
free from infatuation and attachment has pure meditation.
17. Fools overcome by perversion and darkness take to the path of wrong faith, tainted with ignorance and infatuation.
18. Right faith sees and knowledge knows the substances and their modes (as they are); from right faith arises a conviction
which corrects faults that may appear in conduct.
19. The soul free from infatuation has these three modes (bhavas) and, realising its true nature, soon sheds karmas.
20. The steadfast ones pursuing right faith overcome suffering to the highest limit possible for worldly ones, calculable or
incalculable.
21. Righteous living is of two kinds; one for householders and the other for homeless ones (ascetics) for householders it is with
possessions; for ascetics, without possessions.
22. Faith, (observance of) vows, equanimity, fasting, abstinence from green vegetables, (not) eating at night, chastity, limitation
of possessions and paraphernalia, not giving advice in worldly matters, not taking food specially prepared for one-self, these
constitute stages (of piety for a layman).
23. Of vows there are 5 anubratas, 3 gunabratas, and 4 siksavratas which constitute right conduct for house-holders.
24. (The anuvratas are) abstinence from the grosser form of killing of moving life, grosser form of false-hood and theft, chastity
and limitation of possessions. (The intention is to exempt incidental loss of life in activities ordinarily recognised as harmless, and
in the case of theft and falsehood, practices condoned by social convention; that is why the vows are considered anubratas or
incomplete. In complete form they are called vratas or maha vratas.)
25. There are three gunavratas, viz. (1) Limiting journeys in various directions, (2) Giving up wanton practices and (3) Limiting
of objects of sense-gratification. (Called gunavratas because they strengthen the main vows.)
26. (The four siksa vratas are): (1) Equanimity. (2) fasting (3) reverent attention to unexpected holy visitors and (4) control of
mind and body when the end approaches. (Called siksa vratas because they are preparatory to final renunciation.)
27. So having descried righteous living with phase according to the layman's duty, I will speak of the same, pure and without
phase, as laid down for the recluse.
28. Control of the five senses, the five vows with their twenty five subsidiary vows, five cautions (samities) and three restraints
constitute righteous living for the homeless recluse.
29. Control of senses mean not entertaining feelings of attachment or aversion towards objects, pleasant or unpleasant, animate
or inanimate.
30. (The five vows are): (1) Non-injury (2) Refraining from falsehood, (3) not appropriating unoffered things (4) celibacy and
(5) freedom from possessions.
31. These are called great vows (mahavratas) because great men (of the present) cultivate them, great men of the past have
observed them, and they are really great.
32. Control of speech, control of mind, carefulness in walking, and in handling things, and inspecting food before eating, are the
subsidiary vows (prabhavana) on non-injury. (Prabhavana) means keeping in thought present in one's mind; hence activity
helping the process.)
33. Giving up anger, fear, laughter, greed and perverted thoughts, these are the five bhavanas of the second vow (truth).
34. Living in a lonely and deserted house open to others, eating pure food, and refraining from quarrel with co-religionists (are
the bhavanas of the vow of non-stealing.)
35. Refraining from (1) looking at women (with desire.) (2) memories of past enjoyments, (3) living in habitations, (4) listening
to wicked stories and (5) taking of invigorating foods are the five bhavanas of the fourth (vow chastity).
36. Giving up attraction and aversion for objects appealing to the senses of hearing, touch, taste, sight, and smell are the
bhavanas of the vow of freedom from possessions.
37. The five cautions are (1) in walking (2) in talking (3) in eating and (4) in lifting and (5) dropping things; (they are) the means
of purifying conduct.
38. To instruct good people, the great Jina has described knowledge and its true character, which is the self; know that well
accordingly.
39. One who knows the difference between soul and non-soul has true knowledge; that, with freedom from the taints of
attachment etc. constitutes the path of emancipation according to Jaina scripture.
40. Faith, knowledge and conduct, learn these three with the greatest devotion. Knowing these, the yogis soon attain Nirvana.
41. Those who, procuring the water of knowledge, cultivate clean and pure thoughts become Suddhas, dwellers in the abode
of the perfect, the head ornament of the three worlds.
42. Those devoid of the gift of knowledge do not achieve their own (real) good. Knowing thus, acquire right knowledge (to
discriminate between) good and bad.
43. The man of knowledge, established in (right conduct does not desire non-self (to be associated) with the self. He soon
attains bliss beyond comparison; know this for certain.
44. Thus has been briefly described right living in two parts corresponding to faith and conduct as reflected in the knowledge of
Him, without attachment.
45. Reflect with pure frame of mind on this Charan-Pahuda, composed by me in plain language (so that) getting rid quickly of
the four states of existence you may soon be freed from future birth.
IV. Enlightment (Bodh)
1. Bowing to the acharyas who know the meaning of various scriptures, whose austerity is purified by self-control and faith and
who are free from the taint of passion and pure.
2. I will speak briefly of (enlightenment) to bring happiness to living things in all the six forms, according to the word of the great
Jina spoken for the instruction for all people.
3 & 4. (The eleven repositories of Enlightenment are as) the arhata has seen well -ayantan (abode), chaityagraha (house of
meditation) Jina-pratima (the Jina's image), darsana (faith), Jinabimba (the Jina's reflection) free from attachment, Jin-mudra (the
Jina's form), jnanam atmartham (knowledge of objective of the self), deva (the divine), tirtham (landing place), arhata (the
destroyer of enemy or karma), and Pravarijya (renunciation), purified by virtue; know them one by one. (The terms appear to
have been used in the technical sense explained in the verses which follow, but Prof. Upadye interprets them literally in his
edition of Pravachansara).
5. The self-controlled form that has subdued mind, speech and body, and the response of the senses is called ayatan in the path
of the Jina.
6. The great saint who has conquered pride, attachment, aversion, delusion, anger and greed, and keeps the five great vows, is
called ayatan.
7. A Siddha is one who has achieved his true purpose, has pure meditation, and is endowed with knowledge; such a siddha,
the best among holy recluses and cognisant of his true purpose is called a Siddayatan.
8. One who realises the self as light, and that of others as consciousness, who is purified by the five great vows, and is the
embodiment of knowledge is known as a Chaityagraha.
9. In the path of the Jina, the source of happiness to life in all its six forms, the self which realises the nature of bondage,
liberation, suffering, and bliss is called a Chaityagraha.
10. The moving body, one's own or that of others, with conduct purified by faith and knowledge, without possession and free
from attachment is called pratima in the Jina's path.
11. He who lives a pure life and knows and sees the pure truth is adorable as a possessionless and self-controlled pratima.
12 & 13. With limitless vision, infinite knowledge, infinite energy, and infinite everlasting bliss, free from body and the bondage
of eight kinds of Karmas, incomparable unchangeable, imperturbable, visualised as established in the region of the Perfect with
the form to be abandoned, the Siddhas constitute a pratima or form of the formless.
14. One who shows the path of liberation, (consisting of) righteous faith, righteous living and true religion, who is without
possessions and embodiment of knowledge, is called a darsana in the Jina's path.
15. As smell is embodied in a flower, as thee is embodied in milk, verily so is right path embodied in a darsana.
16. `Jinabimba' is one who is the embodiment of knowledge and pure righteous living, who is without attachment, and initiates
and instructs people in the pure means of destroying Karma.
17. Prostrate yourself before, and adore venerate and love in every way Him who is firmly established in faith, knowledge and
pure consciousness.
18. Pure in austerity, vow and virtue, knowing and seeing pure truth, that form of the Arhata is the (proper) giver of initiation
and instruction.
19. The form firm in righteousness, the form expressing control over the senses, the form showing subjugation of passions, the
form absorbed in knowledge, such a form is described as Jina mudra.
20. Knowledge attains the goal of the path of liberation, consisting of self control and fit for contemplation, therefore cultivate
knowledge.
21. As a man without a bow and without an arrow cannot hit the target accurately, so a man without knowledge does not see
the goal of the path of liberation.
22. A man may have knowledge (as a natural gift); a good man endowed with reverence acquires it. With knowledge one sees
the goal of the path of liberation.
23. One who has sensorial knowledge as the strong bow knowledge of scripture for string, the three gems (faith, knowledge,
and conduct) for the arrow, and his supreme good as the target aimed at, does not miss the path of liberation.
24. He is Divine who gives living, religion, enjoyment and knowledge (means of liberation); only He can give these who ha
(right) living, religion, and renunciation (means of liberation).
25. A religion purified by mercy renunciation free from all attachment, divinity free from delusion, these elevate good people.
26. Purified by vows and realisation, having control of the five senses and free from desire, as such a Tirtha should a saint have
the bath of initiation and instruction.
27. One whose religion, faith, self-control, austerity and knowledge are free from taint, is a Tirtha, according to the path of the
Jina, if also possessed of mental calm.
28. The Arhata is (to be) realised in all aspects, name location, substance, character, attributes, mode, exit, (from the previous
state of existence, entrance (into that of Arhata.) and the splendour (attached there-to).
29. Having infinite vision and knowledge, emancipated by the destruction of eight kinds of karmas, endowed with virtues above
comparison, such as in Arhata.
30. One who has conquered age, disease, birth, and death, and the taint of Karmas, and become the embodiment of
knowledge is an Arhata.
31. The Arhata's person should be located in five ways, viz. by stage of spiritual development, specification of state of
existence, physical condition, vital functions, and classifications of soul.
32. An Arhata is at the 13th stage of spiritual development, verily absolute knowledge incarnate, with 34 wonders and 8
emblems. (The 14th stage is represented by Siddha who have finally discarded the body.)
33. (The fourteen specifications required are) form of life, senses, body, souls reaction to body, sex, passions, knowledge,
degree of righteousness, vision, soul tarnish, chance of liberation, realisation, sense of co-ordination, and mode of sustenance.
34. In respect of physical condition an Arhata is a great god, perfect in mode of sustenance, body, senses, mind, breathing, and
speech.
35. There are ten vital functions, viz. the five senses, mind, speech, body and breathing and age.
36. Man has the 14th place among five-sensed beings, in the classification of souls. An Arhant has that place with all the other
attributes endowed with virtue.
37, 38 & 39. Freedom from old age, disease and suffering, from intake of food and excretion from nose and mouth, from
perspiration, ten vital functions, physical perfection, and 1008 attributes, flesh and blood white like camphor or a shell in the
whole body, all these qualities with sweet scented material body are said to go to the making of the Arhata's person.
40. Free from pride, attachment and aversion, purified by destruction of the taint of Karmas, free from agitation of mind, such
should be known to be the mental state of a person of absolute knowledge.
41. Whose vision sees and knowledge knows substances and their modes and who is purified by realisation, should be known
to be an Arhata in spirit.
42, 43 & 44. A deserted house, (hollow) tree-trunk, grove, cremation-ground, mountain-cave, mountain-peak, dense-forest,
or habitation (for recluses), a place of pilgrimage fit for (a life of) independence, a house for meditation, a Jaina temple, such are
the places worthy of consideration (for choice as residence), so has the great Jina declared in the Jina's Path. The best of saints
who keep the five great vows, have subdued the five senses, are without desire and engaged in study and meditation love such
places.
45. Freedom from house, possession and delusion, and endurance of hardships, subduing of passions freedom from sin and
paraphernalia, such is renunciation said to be.
46. Freedom from alms in the shape of cow, grain, clothes, bed, seat, umbrella etc., such is renunciation said to be.
47. Regarding with an even mind friend and foe, praise and blame, loss and gain, straw and gold, such is renunciation said to
be.
48. Accepting food at all places without discriminating between big and medium-sized houses, poor and rich, such is
renunciation said to be.
49. Without possession and relations, without pride and expectation, without attraction and aversion, without attachment and
egotism, such is renunciation said to be.
50. Without love and greed, without delusion and agitation, without taint and fear, with thoughts free from expectation, such is
renunciation said to be.
51. Without love and greed, without delusion and agitation, without taint and fear, with thoughts free from expectation, such is
renunciation said to be.
52. With fruition of Karmas stopped, with forgiveness and control of senses, with a body unadorned and unoiled, free from
pride, attachment and aversion, such is renunciation said to be.
53. with ignorance removed, eight kinds of Karmas destroyed, perversity overcome, purified by right faith, such is renunciation
said to be.
54. In the Jina's path, enunciation, is permitted to (all) the six kinds of constitutions; it is without possessions and is the cause of
destruction of Karmas. Good people adopt it.
55. Absence of possession, even to the extent of the husk of a sessamun seed, and of its cause (desire), such is renunciations;
the All-Seeing (Jina) has said so.
56. (They) endure distress and hardships and always live in uninhabited places, using a stone slab, piece of wood or bare
ground for all purposes.
57. Company not kept with animals, women, and sexless and immoral persons, wicked stories avoided and (time spent in)
study and meditation, such is renunciation said to be.
58. Purified by austerity, the (main) vows and virtue, purified by righteous living and righteous faith, purified by (other) pure
attributes, such is renunciation said to be.
59. Thus has been described briefly according to the Jina's path (renunciation) full of the virtue of self-realisation, purified highly
by right faith, and free from possessions.
60. For the enlightenment of seekers of emancipation and the good of life in (all) the six forms, I have described the figure
which purifies as stated by the great Jina in the Jina's path.
61. What was uttered by the Jina assumed the form of words in vernacular Sutras; just so it has been spoken and was learnt by
the disciple of Bhandra Bahu.
62. Victory to the great Bhadra Bahu, chief among teachers, versed in the twelve angas amplified at length by the fourteen
Purvas, and thus possessed of full knowledge of the scripture.
V. Realisation (Bhava)
1. Bowing my head before the best of the Jinas and the Sidhas and other saints adorable by the best of men and the gods of the
higher and the lower orders, I will compose Bhava Pahuda.
2. Mental purity is the most essential mark of a saint; do not regard external form as the supreme end; the Jina has declared
mental state to be the cause of virtue and vice.
3. External ties are renounced in order to purify mental state; external renunciation is unfruitful for one possessed of internal ties.
4. One devoid of mental purity does not attain perfection even if he performs austerities in many ways during crores of lives,
extending arms and discarding clothes.
5. With an impure mind what use is the breaking of external ties? What can renunciation of external ties achieve for one devoid
of mental purity?
6. O wayfarer, know mental purity to be of first importance on the way to the abode of the Perfect, as declared by the Jina
with emphasis; what use is insignia to you without mental purity?
7. Good man, without mental purity often have you adopted and rejected external ascetic from eternity in this unending
mundane existence.
8. O soul, thou hast suffered terrible misery as inhabitant of the dreadful hells and as god of a low order, as man or a lower
form of life; (now) ponder over mental state commended by the Jinas.
9. For long have you endured great, dreadful and unbearable suffering in the cells of the seven hells, endured it without break.
10. For long in the lower forms of life hast thou suffered from digging, heating, burning, blowing cutting and captivity owing to
lack of mental purity.
11. In human life thou hast endured for time without end four kinds of suffering, from unforeseen catastrophes, mental arguish,
natural disease and (artificially inflicted) bodily pain.
12. O man of great glory, without an auspicious mental state, thou hast suffered deep mental anguish in the abode of the gods
owing to separation from thy goddess.
13. As an observer of form but filled with evil cravings of five kinds sensual etc. Thou wast born as a low caste god.
14. Entertaining degrading thoughts thou hast often since eternity endured suffering, the seed of (which is sown by) evil mental
attitude.
15. As god of a low order thou hast endured great mental suffering in seeing the virtues, wealth, powers and glory of many
kinds of the higher gods.
16. Often hast thou attained the state of a low order of gods as a result of being enamoured of immoral stories, intoxicated with
pride and filled with evil thoughts.
17. Holy man, for long hast thou lived in the womb of various mothers, unclean, disgusting and pullted with Karmas.
18. Great man, the milk you have sucked from the breast of various mothers in the endless cycle of births exceeded the water
in the ocean.
19. Owing to sorrow at thy death, many different mothers have shed tears which exceeded the water in the ocean.
20. In the sea of mundane existence thou hast cut and discarded hair, nails, umbilical cords and bones, which, if collected by a
god, would form a heap bigger than a mountain.
21. For long has thou lived at all sorts of places in the three words, water, land, fire, air, sky, hill, river, cave, tree, forest etc.,
dependent on others.
22. Thou hast swallowed all kinds of matter existing in the world without feeling appeased, even after eating again and again.
23. Suffering from thirst, thou hast drunk water (equal in quantity to all the water) in the three worlds, even then thy thirst was
not quenched; (now) think of ending mundane existence.
24. Holy brave man, thou hast assumed and discarded many forms which are beyond count in the endless ocean of mundane
existence.
25, 26 & 27. O friend, for a long time wast thou often born as a human being or in a lower form of life and sustained the
terrible suffering of unnatural death, losing life by poisoning, pain, loss of blood, fear, blow from a weapon, worry, stoppage of
food or respiration, snow, fire, water accident in climbing, and falling from a high mountain or tree, chemical experiments and in
connection with various unlawful acts.
28. Thou hast suffered death 66336 times within an hour (Muhurta=48 minutes), as a microbe.
29. The minimum duration of life is in the case of two, three and four-sensed beings 80, 60, and 40 times respectively within a
muhurta and 24 times for a five-sensed being.
30. Thus hast thou wandered in the huge world for lack of the three gems, therefore regulate life by the three gems; so has the
Jina spoken.
31. The self absorbed in the self-verily such a soul has right faith; knowledge of that self is right knowledge and its functioning
like this is right conduct.
32. O soul, in numerous other lives has thou met death the wrong way; (now) think of death in the right way to get rid of old
age and death (altogether).
33. In the entire extent of the three worlds there is not a point of space where the ascetic observing (merely) material form has
not been born and died.
34. For endless time the soul has suffered the pain of birth old age and death, even on adoption of the Jina's insignia, if devoid
of the traditionally inculcated mental purity.
35. In the endless sea of mundane existence there is no point of space or time, no form of matter or life, no mode or species
and no age which the soul has not made its own and given up.
36. In
the 343 Rajus of world space, barring eight points
(at the base of
wandered.
37. Every square cubit of the human body can have 96 ailments; say how many ailments can the entire body have?
38. Great man of glory, all these ills hast thou suffered in past lives, being helpless in the power of non-self, and even an art thou
suffering (now); what use is it prattling further?
39. For long hast thou lived 9 or 10 months at a time in the womb amidst bile, intestines, urine, spleen, liver, blood, phlegm and
a net-work of worms.
40. Thou hast lived in the mother's womb in the middle of chile and phlegm or food first brought by the mother in contact with
her teeth and eaten.
41. O great saint, as an ignorant baby thou hast rolled about in dirt and growing into a child often hast thou eaten unclean things.
42. Think of this pitcher of the body, full of flesh, bones, semen, blood, bile, intestines, phlegm, pus and similar dirt and smelling
like a car case.
43. One free from hankering is really free, not one free from brothers etc. and friends; brave man, think thus and get rid of
internal smelled.
44. For how long, O brave man, had Bahu Bali, free from attachment to body etc. but tainted with pride, to subject himself to
austerities?
45. The ascetic named Madhupingu who have up activities in connection with the body, food etc. did not attain holiness simply
because of bankering for results, O thou adorable by good people.
46. And another ascetic, Vasista, endured suffering simply because of hankering; O soul, there is no place (in the world) where
thou hast not wandered about.
47. In the space occupied by the 84 lacs varieties of living beings there is no place where the soul has not wandered about
owing to living an ascetic's life without mental purity.
48. It is mental purity that makes a man holy; by mere observance of material forms in man does not become a holy (lingee),
therefore acquire mental purity; what can material forms achieve?
49. Bahu with the Jina's insignia burning the whole of Dandak city owing to internal taint, fell into the Ranrava hell.
50. And another ascetic of holy form, Dvipayana by name, whose faith, knowledge and conduct were vitiated remained
endlessly as of the world, (whereas).
51. The brave ascetic of right mental frame, Shivakumara by name, who retained purity of heart in the midst of young women,
shook off mundane existence.
52. Bhavya Sena learnt all the scripture consisting of twelve angas and fourteen purvas but did not acquire holiness which arises
from mental purity;
53. (Whereas) one Shivabhuti by name, of pure mental state and great glory, in fact became omniscient (simply) by repeating
`husk
seed' (tusa,
different from non-self as seed from husk).
54. It is mental state that makes one nude; what use is nudity as external insignia? The accumulation of various kinds of Karmas
is destroyed by (a combination of) mental state and form.
55. The Jina has declared that nudity is useless without mental purity; knowing this, o brave man, always meditate of the self.
56. Free from attachment to body etc., completely free from pride, the self absorbed in the self,-such is the saint of mental
purity.
57. "I give up egotism, I am poised in selflessness, my refuge is the self, I renounce all else".
58. "The self is verily my knowledge, the self is my faith and conduct, the self is my vow (pratyakhana) the self is my (means of)
stopping ingress of Karmas, my meditation". (Pratyakhana is a "resolution to avoid misdeeds in future")
59. "I am one, everlasting self with the differential of knowledge and vision; other thoughts are alien to me, all attributable to
association (with Karmas)".
60. If you want everlasting bliss getting rid quickly of the four states of existence, meditate on the self, pure and taintless, with
pure mental frame.
61. He who contemplates the soul in its true nature with pure thoughts gets rid of old age and death and attains Nirvana for
certain.
62. The Jina ha said that the soul is of the nature of knowledge and is possessed of consciousness; know that soul in order to
destroy Karmas.
63. Those who realise the soul as sui generis which never perishes altogether become free from the body, perfect and beyond
description in words.
64. Know the soul to be without taste, colour or smell, imperceptible by the senses, endowed with consciousness, soundless,
without a visible sign and formless.
65. Meditate on the five kinds of knowledge which quickly destroy ignorance; the soul that does it in the proper spirit becomes
the repository of bliss in heaven or emancipation.
66. What is the use of receipting or listening to (the scripture) without mental purity? Mental attitude is the cause of piety in a
house-holder or a homeless ascetic.
67. Outwardly all are naked, the whole lot of hell inhabitants and sub-human forms of life, but being with impure feelings they
do not attain holiness.
68. The nude always endure suffering; the nude wander about in the sea of mundane existence; the nude do not achieve
enlightenment if devoid of the Jina's faith.
69. what can nudity and asceticism do for you if harbouring disgrace you are tainted with sin and full of slander, ridicule, envy
and deceit.
70. Exhibit the Jina;s insignia after getting rid of internal impurity; the soul with impure mental state is corrupted by attachment to
non-self.
71. One not established in religion harbours sin and is like the flower of a sugar-cane which neither bears fruit nor has any useful
properties.
72. Those who are tied by attachment, though free from external ties, and are devoid of the Jina's faith, do not attain meditation
and enlightenment according to the flawless Jaina scripture.
73. After becoming nude in mental attitude and getting rid of the faults of false faith etc., the ascetic should adopt insignia; so
has the Jina willed.
74. It is mental purity which is the receptacle of the happiness of heaven and emancipation. The ascetic devoid of mental purity
is tainted with the dirt of Karma and the sinner attains a low form of life.
75. With mental purity one attains the great wealth of an emperor and (also) enlightenment, adorable by vidyadharas, gods and
men with a row of joined hands.
76. Mental state should be known to be of three kinds, auspicious, inauspicious and pure; inauspicious (mental state is that)
associated with paid and passion and auspicious with religion, says the great Jins.
77. Pure mental state should be known to be realisation by the self of the true nature of the self,- so has the great Jina said;
adopt that which is good.
78. Melting away pride, melting away false vision and infatuation and so becoming even-minded, the soul attains enlightenment,
supreme in the three worlds according to the Jaina scripture.
79. The saint averse from sense-gratification meditating on the sixteen virtues (faith, reverence, chastity etc.,) is in a short time
associated with the Karma which ensures future birth as a Tirthakara.
80. O great saint, attend in three ways (thought, word and deed) to 12 kinds of austerity and 13 activities (as prescribed for
ascetics) and control the rogue elephant of the mind with the goad of knowledge.
81. Giving up five kinds of clothing sleeping on the ground, two kinds of self-control (internal and external), begging for food,
dwelling on past self-realisation, such are the pure spotless Jina's insignia.
82. As diamond is finest among gems and sandal tree among trees, so is the Jina's religion the best among religions to destroy
future mundane existence.
83. The Jina's scripture has stated that worship etc. with observance of vows in merit, and realisation of the self, free from the
distress of infatuation, is religion.
84. He who believes in, learns, inclines to, and earns merit does so for the sake of sensuous enjoyment; it is not the cause of
shedding Karmas.
85. The self absorbed in the self, all faults like attachment etc, being removed, - such is religion, the means of crossing (the sea
of) mundane existence, so has the Jina declared.
86. And one who does not reflect on the self but performs all sorts of meritorious deeds without exception, even then he does
not attain perfection; he is still said to be of the world.
87. For this reason realise that self in three ways (thought, word and deed), and acquire knowledge of it with resource by
which you will attain emancipation.
88. Even the shalisiktha fish went to the great hell owing to evil hankering; knowing this always reflect on the self according to
the Jina's faith.
89. To those devoid of mental purity, renouncing of external ties, living on a hill (top), river (bank) or in a cave or den, and
meditation and study are all useless.
90. Destroy the army of the senses; destroy the monkey of the mind with resourcefulness; do not adopt the garb of external
vows to please the people.
91. Give up the group of nine milder passions (ridicule, sorrow, fear etc.) and false faith, purify the mind, and have devotion for
the divine, scripture and preceptor; so has the Jina willed.
92. Reflect day after day in the right way and pure mental state on knowledge of the scripture, the intent of which was spoken
by the Tirthankara and which was composed correctly by the holy apostle.
93. Procuring the water of knowledge (they become perfect) free from unappeasable thirst, heat and dryness and living in the
abode of the emancipated, head ornament or the three worlds.
94. O ascetic, always endure with your body twenty-two kinds of hardships according to scripture, without relaxing and
without loss of self-control.
95. As a stone is not pierced through if kept in water for a long time, even so is the saint not affected by calamities and
hardships.
96. Meditate on the twelve reflections (anuprekshas) and the twenty-five bhavanas (of the five vows); what can external form
do for one devoid of mental purity? (see chap. III).
97. O saint, even if free from all ties, reflect on the nine categories, the seven principles, the classification of soul, and the
fourteen stages of spiritual development.
98. Observe chastity in nine ways, overcoming ten kinds of unchastity; enamoured of sensual appetite thou hast wandered
about in the terrible wilderness of mundane existence.
99. O great saint, the ascetic possessed of mental purity attains fourfold realisation; one devoid of mental purity always wanders
about in the wide world.
100. The ascetics of mental purity attain the happiness of a series of joyous events (leading up to emancipation); the ascetics of
(mere) external form suffer misery as men or in a lower form of life or low caste gods.
101. Owing to impure mental state thou hat eaten food tainted with forty-six faults and had to endure great hardship in a low
form of life, being dependent on others than thyself.
102. O soul thou has endured acute suffering for time without beginning owing to eating or drinking green stuff, owing to greed,
pride or stupidity.
103. Eating from pride or vanity some live matter like bulbs, roots, seeds, flowers, leaves etc., thou hast wandered about in the
endless world.
104. Entertain reverence of five kinds with activity of mind, speech, and body, because men lacking reverence do not attain
emancipation (otherwise) well-earned.
105. Man of great glory, always render with devoted love ten kinds of service (to holy men in illness) according to your
capacity, to develop devotion to the Jina.
106. Confess before the preceptor with mental purity and without pride or guile, any fault committed in thought word or deed.
107. Pious holy men, free from attachment, bear the blow of harsh and sharp words from bad people with a view to destroy
the taint of Karma.
108. The best of holy men, adorned with forgiveness, destroys all his sins and for certain becomes worthy of praise by
Vidyadharas, gods and men.
109. Thus knowing the virtue of forgiveness, forgive all living beings in three ways (thought, word and deed), and put out the
fire of anger, harboured for long, with the water of noble forgiveness.
110. Reflect on the time of initiation with pure flawless faith, distinguishing between good and bad in order to achieve supreme
enlightment.
111. Attend to the four kinds of insignia after acquiring internal purity; external insignia are verily useless for those devoid of
mental purity.
112. Infatuated by the instincts of hunger, fear, possession and sex thou hast wandered in the wilderness of the world for time
without beginning in the power of others than-thyself.
113. Observe the minor virtues of sleeping out (in cold weather) exposure to sun (in hot weather) living under a tree (in rainy
season) etc. with pure mental state and without desire for worship as reward.
114. Reflect on the first principal (tattva), the second, the third, the fourth, the fifth and the eternal self with purity of three
(thought, world and deed) in order to conquer the group of three objectives (religion, living and pleasure, thus leaving
emancipation as the sole objective).
115. So long as the soul does not meditate on the principles, so long as it does not think of matters worthy of thought, it does
not attain the abode of freedom from old age and death.
116. All sin and all merit, bondage and emancipation arise from motive; so it has been stated in the Jina's scripture.
117. The soul of inauspicious tarnish, averse from the Jina's word, is bound by inauspicious Karmas due to false belief, passion,
lack of self-control and (various) activities (yoga). (`Yoga' is sued here in the sense of whatever arises from the association of
self with none-self.)
118. On the other hand, one with pure mental state is bound by auspicious Karmas; so have the two kinds of bondage been
stated in short.
119. "I am enveloped with eight kinds of Karmas; burning these, I should now manifest consciousness with the attributes of
infinite knowledge, etc."
120. Reflect every day on 18000 items of virtue and the group of 84 lakhs attributes (of an ascetic); why indulge in further idle
talk?
121. Entertain religious and pure thoughts, giving up feeling of distress and hankering which the soul has harboured long enough.
122. No ascetic of external form (but, eager for sense gratification can cut the tree of mundane existence; the ascetic of mental
purity cuts it with the axe of knowledge.
123. As a torch burns in an inner room free from disturbance by wind, so does the torch of meditation burn when free from the
wind of attachment.
124. Meditate on the five masters (parmestins) representing the four causes of happiness (Arhat, Siddha, Sadhu and dharma)
protectors, supreme in the world, heads of men, gods and Vidyadharas, lords of realisation and heroic.
125. Good people, procuring the clear cool water of knowledge with mental purity, get rid of disease, old age, death and
heart-burning and become perfect.
126. As a burnt seed does not sprout on the earth's surface, so the burnt Karma seed of an ascetic of mental purity does not
sprout into mundane existence.
127. The ascetic of mental purity achieves happiness even as the ascetic of mere form suffers misery; thus knowing good and
bad, become self-controlled with mental purity.
128. Those endowed with mental purity achieve the glory of a series of happy events as Tirthakars, Gandharas, etc., so has the
Jina stated briefly.
129. "They are blessed, my obeisance to them always in three days, who are purified by right faith, knowledge and conduct,
are endowed with mental purity and have destroyed eight kinds of Karmas."
130. The calm (ascetic) with the Jina's mental frame is not tempted even by the inestimable powers, expressed supernaturally,
of Kinners, Kimpushes (two lower orders of gods) and Vidyadharas.
131. How can the great saint who knows, sees and meditates on emancipation be then tempted by the inferior pleasures of men
and gods?
132. Before you are overpowered by old age or the cell of your body is burnt by the fire of disease or the senses impaired you
do what is good for the self.
133. O great saint, always show mercy to the six forms of life and avoid the six repositories (of sin); reflect on the great truth
which you have not done so far.
134. Wandering about in the endless sea of mundane existence, thou hast, for the sake of the pleasure of indulgence, taken
food (at the cost) of ten vital principles of all living things.
135. Man of great glory, owing to the killing of life you were born and you died in 84 lakhs varieties of life and always suffered
misery.
136. O saint, give freedom from fear to five-sensed beings, lower forms of animal life, vegetable kingdom, and life in the four
elements, with three kinds of purity (thought, word and deed), to earn the blessing of a series of happy events (culminating in
emancipation).
137. (Of false faith) there are 180 kriyavadins (who attribute every kind of activity to the self), 84 akriyadins (who deprive the
self of its proper functions), 67 ajnanins (who deny the possibility of knowledge of the self), and 32 vainiyakas (who preach
indiscriminate reverence).
138. The bad man does not change his nature even after hearing well (the preaching of) the Jina's religion; the serpent does not
become poisonless even by taking milk with sugar in it.
139. The unfortunate person with vision blurred by false faith and intellect and mind perverted does not cherish the religion
taught by the Jina.
140. One attached to a false religion, devoted to accursed hypocrites in fancy forms and engaged in reprehensible austerities
resorts to a low state of existence.
141. Thus does the soul established in false faith and attached to false scripture upholding wrong points of view wander about
eternally in the world; think of it brave man.
142. Giving up 363 kinds of false creeds of hypocrites, fix your mind in the Jina's path; why (need I) indulge in more talk?
143. The person deprived of the soul is a corpse, the person devoid of faith is a moving corpse; a corpse is not esteemed in this
world nor a moving corpse in the other world.
144. As the moon is superior to the stars, a the lion is superior to animals of all other tribes, so is right faith superior to other
virtues in the two parts of religion for recluses and laymen.
145. As the king of cobras is adorned by the ruby radiating among other jewels in its hoods, so is the soul, devoted to the Jina,
by possessing right faith according to the scripture.
146. As the orb of the moon among the multitude of stars in a clear sky (looks beautiful) so do the Jina's insignia with pure faith
and flawless austerity and vows.
147. So knowing good and bad, adhere with mental purity to the gem of faith, the best among the gems and the first step of the
staircase (leading up) to emancipation.
148. The soul is the doer and the endurer (of the result of Karmas), non-material, co-extensive with the body, eternal, and
(possessed of) vision, knowledge and attentiveness (upyoga); so has the Jiva stated.
149. The fortunate soul blessed with the Jina's faith exterminates the Karmas which obscure vision and knowledge. And which
infatuate and obstruct (its manifestation).
150. Energy, happiness, vision and knowledge, -these four attributes are manifested on the four destructive Karmas being
destroyed, and the universe as well as the empty space beyond is illumined.
151. Rid of Karmas, the self is verily the knower, Siva Parmestin, omniscient, all prevailing (Vishnu), the four-faces one
(Bramha -- the four faces representing vision, knowledge, energy and bliss), Enlightened (Buddha, and Paramatman.
152. "Rid thus of the destructive Karmas, free from eighteen faults (but still) in bodily form, the light of the palace of the three
worlds, -may such a one (Arhata) give me supreme enlightenment".
153. Those who bow to the lotus feet of the great Jina with supreme devotion and love root out the creeper of rebirth with the
implement of mental purity.
154. As a lotus leaf is not wetted by water owing to its very nature, so a good man is not touched by passion and sense
attraction owing to his mental attitude.
155. Those spoken of are persons following the rules of conduct in ful and endowed with virtue and self-control; one
harbouring multifarious sins, and having an impure mind is not equal (even) to a layman.
156. Those men are cool and heroic who, adorned with the sword of forgiveness and control of the senses, beat the warriors
of passions difficult to overpower and proud of great strength.
157. They are blessed and adorable who, with the strong arms of vision and knowledge principally, rescue good people who
have fallen into the sea of sense gratification.
158. The saints cut at the root the creeper of delusion climbing on the great tree of attachment and blossoming forth into the
poison of sense-gratification.
159. Those free from attachment, pride and conceit and endowed with a compassionate frame of mind cut through the pillar of
sin with the sword of conduct.
160. The great saint adorned with the necklace of the gems of a group of virtues is to the sky of the Jina's religion as the full
moon surrounded by the host stars is to the firmament.
161. Men of pure mental state achieve the glories of a lord of the discus, of Rama, keshava, head of the gods, the Jina, and the
apostle and the supernatural faculties of saints possessing the power of levitation, etc.
162. Souls reflecting on the Jina's faith attain the supreme bliss of the Perfect, recognised as joyful, ageless and deathless,
incomparable, absolutely taintless, noble and inestimable.
163. "May they, lords of the three worlds, perfect, pure, taintless, ever-lasting, give the purity of sincerity to my faith,
knowledge and conduct."
164. Why chatter more,-living, religion, pleasure, emancipation, and also other business all depend on mental state.
165. Thus has the omniscient preached (what forms the basis of) this Bhava-Pahuda; whoever reads listens to or reflects on it
properly attains the unchangeable state.
VI. Emancipation (Moksha)
1. Obeisance to that Divine Being who, shedding the Karmas, and discarding non-self, has realised the self as consisting of
knowledge.
2. Having bowed to that Being of infinite knowledge and vision and pure, I will spark of Parmatman, (the self functioning to
perfection in its purity), the highest state to be reached by the best of yogis.
3. Knowing and always experiencing whom the yogi, poised in meditation, attains Nirvana, a state free from suffering,
everlasting, and incomparable.
4. The self is of three kinds. Parmatman, inner self (which realises its true character) and outer self (which identifies itself with
non-self); leaving alone the last, Paramatman is meditated upon by the inner self; (therefore) discard the outer self.
5. The senses etc, constitute the outerself, the innerself clearly realises its true character, this freed from the taint of Karma is
Parmatman or Divine Being.
6. Free from impurity, free from body, free from the senses, absolute and pureself, poised at the highest stage, the Great
Conquerer (of Karmas), the Saviour, the Everlasting, the Perfect.
7. Absorved in the innerself and discarding the outerself, meditate on Paramatman; (so) has the best of Jinas preached.
8. Fixing his mind on external objects and owing to the senses forgetting his true nature, the man of false vision, identifies his
body with the self.
9. (And) Looking upon other bodies, even if inanimate, as his own, appropriates and cherishes them with intense feeling.
10. Identifying themselves and others with the body, men develop affection for child, wife etc.
11. A man devoted to spurious knowledge and entertaining false thoughts, when over-powered by delusion, even takes the
body to be the self.
12. The yogi who is in-different to the body, without distraction, without attachment, without paraphernalia, and absorbed in the
true self attains Nirvana.
13. Attachment to non-self strengthens and detachment breaks the bondage of various Karmas. This is how the Jina has
described Bondage and emancipation in short.
14. The recluse absorbed in the true self ha right faith in reality; entertaining such faith, he eventually destroys the eight evil
Karmas.
15. The ascetic engrossed in non-self is a man of false faith; he evolves the wrong way and is bound by the eight evil Karmas.
16. Attachment to) non-self lowers one's state of existence and (to) the true self verily better it; knowing this, be attached to the
true self and averse from the other.
17. What is foreign to the true nature of the self, animate, inanimate, or a mixture of the two, is non-self; so has the omniscient
truly said.
18. Free from the eight evil Karmas, incomparable, knowledge incarnate, everlasting, pure,-such a self, the Jina has said, is the
true self.
19. Those who, turning away from non-self, meditate upon the true self are men of right conduct; taking to the path of the great
Jinas they attain Nirvana.
20. With the help of the faith of the Jina, the yogi meditates on the pure self; by this he attains Nirvana; why can he not (then)
attain the region of the gods?
21. One who can walk a hundred yojanas in a day with a heavy load, can he not walk even half a kos on the earth with ease?
22. The hero who is not defeated in battle by a crore of warriors (fighting) together, can that hero be defeated in battle by a
single man?
23. All can attain heaven (svarga) by austerity, but if one attains it by means of meditation, one may attain everlasting bliss in the
next birth.
24. As pure gold is produced by proper treatment, so the self becomes paramataman when helped by time etc. (This is another
reference to the four determining factors, substance, place, time and mode).
25. It is good to attain heaven by vows and austerity, not torments of hell by their opposites. There is a great difference
between sitting in the shade and sun-shine as between observers of vows and their opposites.
26. He who wishes to cross the great terrible sea of mundane existence meditates on the pure self which burns the fuel of
Karmas.
27. Free from all passions pride, attachment, aversion, delusion, in-different to worldly business and poised in meditation (One)
realises the self.
28. Giving up wrong belief, ignorance, bad and good deeds in three ways (thought, word, and deed) and keeping the vow of
silence, the yogi poised in meditation illumines the self.
29. The form that I see knows nothing at all; the knower I do not see; therefore, with whom shall I talk?
30. Stopping the inflow of Karmas and shedding accumulated ones, the Yogi, poised in meditation, knows; the divine Jina has
said so.
31. The yogi who sleeps where worldly business is concerned in awake in the business of the self; he who is awake in worldly
business sleeps where business of the self is concerned.
32. Knowing this, the yogi entirely gives up all worldly business, and meditates on Paramatman as described by the best of
Jinas.
33. Observing the five great vows with the five cautions and three reserves, cultivating the three gems (faith, knowledge and
conduct), always attained to study and meditation.
34. The soul which cultivates the three gems has realisation and the fruit of realisation is Absolute Knowledge.
35. The self is perfect, pure, all-knowing and all-seeing, as stated by the great Jina; know it to be Absolute Knowledge.
36. The yogi who cultivates the three gems strictly according to the faith of the great Jina realises the self and discards non-self;
there is no doubt about it.
37. What knows is knowledge, what sees is vision, renunciation of good as well as bad deeds is called (right) conduct.
38. Apprehension of the categories is faith, their comprehension is right knowledge, renunciation is conduct; so has the best of
Jinas spoken.
39. One pure in faith is (really) pure, the man of pure faith attains Nirvana. One devoid of faith does not achieve the supreme
end.
40. Thus has been stated the essence of the way of conquering old age and death; firm belief in this is said to be faith for
recluses as well as laymen.
41. The yogi who knows the difference between soul and non- soul according to the faith of the great Jina is said to be (the
man of) right faith, so has the All-Seeing declared.
42. Knowing this the yogi renounces good and bad deeds; that has been called suspense-free conduct by one who is free from
Karma.
43. The saint who, endowed with the three gems, performs austerities according to his ability attains the highest rank, realising
the pure self.
44. Always performing (austerities) in three (seasons) in three ways (thought, word and deed) free from the three (thorns, guile,
false-belief, and desire for reward) endowed with three gems, free from the two faults (attachment and aversion), the yogi
contemplates Parmatman.
45. The soul free from pride, deceit, anger and greed and of a spotless nature attains supreme bliss.
46. The mind engrossed in (gratification of) the senses and passions and cravings therefore and devoid of thoughts of
Parmatman, the soul set against the Jina's figure, does not attain perfect bliss.
47. The Jina's figure as described by the great Jina really represents perfect bliss. The souls that do not cherish it even in a
dream remain confined in the dense forest of mundane existence.
48. The yogi contemplating Parmatman, discards vitiating greed, and is not bound by new Karmas; so has the Best of Jinas
declared.
49. The yogi who is firm in (right) conduct and right faith and meditates on the self attains the highest rank.
50. Right conduct is the religion of the self; religion is even mindedness, which means freedom attachment and aversion, the
soul's very nature.
51. As a pure crystal in conjunction with other substances looks different, so the soul associated with attachment etc. verily
becomes of various kinds.
52. The yogi having devotion for God and preceptor, love for co-religionists and righteous people, and self-realisation is
absorbed in meditation.
53. The Karma which an ignorant man performing severe austerities sheds in many lives the man of knowledge with three
reserves (of mind, speech and body) sheds within an hour (Muhurta).
54. The saint who entertains feelings of attachment to pleasing objects other than self is an ignorant man; the man of knowledge
is the reverse of this.
55. Such feelings (even) for means of emancipation are the cause of bondage; the person entertaining them is ignorant and
averse from the true nature of the self.
56. He who is obsessed by the value of Karma (and believes only in sensorial knowledge) and refutes and criticises true
knowledge is an ignorant man, the enemy of Jaina scripture.
57. A man of knowledge without conduct and austerity without vision, lacks the right attitude towards non-self; a mere
observer of form, how can he attain bliss?
58. One who takes non-soul to be the conscious-self is ignorant; one who believes the soul to be the conscious-self is called
the man of knowledge.
59. Knowledge without austerity is useless, so also is austerity without knowledge; therefore knowledge should be combined
with austerity to attain Nirvana.
60. The Tirthankara, assured the perfect state and endowed with four kinds of knowledge, (also) performs austerities; knowing
this, even the man of knowledge should perform austerities.
61. The saint who, devoid of internal purity, observes external form vitiates the true character of the self (and) loses the path of
emancipation.
62. The knowledge born of happiness is lost when suffering supervenes; therefore, the self should be accustomed to suffering
according to one's power of endurance.
63. Controlling appetite, posture and sleep according to the great Jina's faith, contemplate your true self, knowing it through the
master's favour.
64. The self in its true character, the self endowed with vision and knowledge, always meditate on that, knowing it through the
master's favour.
65. The self is known with difficulty; having known it, it is difficult to constantly bear it in mind; for the man who does so bear it
in mind, it is difficult to refrain from sense gratification.
66. So long as a man does not know the self, he indulges in sense gratification; the yogi, averse from sense gratification, knows
the self.
67. Some men knowing the self are forgetful of their true nature and wander about in the four states of existence; fools
engrossed in sense-gratification.
68. And those averse from sense gratification and possessed of the virtue of austerity, knowing the self with mental purity they
get rid of the four states of existence.
69. The fool who, through infatuation is attached to non- self even to the extent of an atom, is ignorant (and) averse from the
true nature of the self.
70. Those who meditate on the self, have pure vision and strength of character, and are indifferent to the senses assuredly attain
Nirvana.
71. Because attachment to non-self is the cause of mundane existence, therefore the yogi always contemplates the self.
72. Even-mindedness towards blame and praise, suffering and happiness, foe and friend is right conduct.
73. Some men of perverted conduct, devoid of vow and caution and fallen from purity of mind say, "the time is not suitable for
meditation."
74. The unfortunate person devoid of vision and knowledge, strayed for certain from the path of emancipation and engrossed in
worldly happiness, says, "verily the time is not (suitable) for meditation."
75. The fool ignorant of the five great vows, the five cautions and the three reserves says, "verily, the time is not suitable for
meditation."
76. In this land of Bharat, even in this age of suffering a saint can have pious meditation poised in the true nature of the self; he
who does not believe in this is also an ignorant man.
77. Even now those who, purified by the three gems, contemplate the self, attain the rank of Indra or god of the lokantik order
after which they attain Nirvana.
78. The persons who are attracted by sin and, adopting the insignia of the best of Jinas, commit sin are sinners who stray from
the path of emancipation.
79. he who fancies (one or other of) the five kinds of clothing, has possessions, is accustomed to begging and attached to sinful
activity strays from the path of emancipation.
80. Those who are without possessions and free from delusion, who endure 22 kinds of hardships. Have subdued the evil
passions and are free from the paraphernalia for (indulging in) sin are on the way to emancipation.
81. "In the upper, the lower, and the middle world no one is mine, I am all alone." Through such mental attitude the yogis attain
everlasting bliss.
82. Devotees of God and the preceptor, bearing in mind the traditions of non-attachment, absorbed in meditation with rectitude
of conduct such people are on the way to emancipation.
83. From the point of view of reality, the self absorbed in the self for (realisation of) the self is verily a yogi of right conduct;
such a yogi attains Nirvana.
84. He who combines full knowledge and vision in himself is the self in human form; the yogi who meditates on this conquers sin
and becomes free from distraction.
85. So has the Jina described (the path) for holy recluses, now listen to that for laymen, the primary means of terminating
mundane existence and achieving perfection.
86. Adopting right faith, spotless and unshakeable like the mountain of the gods, layman contemplate it in order to overcome
suffering.
87. The soul that contemplates right faith is one with right vision; embracing right faith it then destroys the eight evil Karmas.
88. Why talk more? The good people who have attained perfection in the past or will do so in future know that to be due to the
grace of right faith.
89. Those men are blessed, have achieved their real good and are brave and learned who have not tarnished, even in a dream,
right faith which leads to perfection.
90. Belief in a religion of compassion, in a god free from 18 blemishes, and in a preceptor, free from possessions is right faith.
91. He who believes in a figure as at birth, a moral life, freedom from possessions and insignia independent of others has right
faith.
92. He who worships a false god or religion or a false form, through shame, fear or vanity is verily a man of false faith.
93. He who believes in homage to insignia made up by one- self or others (and) to an immoral god imbued with attachment, has
false faith; certainly of man of pure faith does not so believe.
94. The layman of right faith follows the religion preached by the divine Jina; one who is against it is known as a man of false
faith.
95. The soul of false faith wanders about, without happiness, in the world where birth, old age and death prevail and which is
full of a thousand miseries.
96. Why prattle further? Right faith is a virtue and false faith is a fault; consider this well and do what appeals to your heart.
97. What us is posture and silence to him who is free from external possessions and ties but not free from mental delusion? He
does not know even-minded-ness of (the person who realises) the self.
98. The saint who, bereft of basic qualities, (only) observes outward forms, does not attain perfect bliss; he is ever a blot on the
insignia of the Jina.
99. For one averse from the true nature of the self, what can outward acts do? What can various kinds of endurance do? What
can austerity do?
100. If a person who does not understand the self studies a lot of scripture and observes various rules of conduct, that study
and conduct is childish.
101 & 102. The saint who is free from non-attachment, averse from non-self, indifferent to worldly pleasures, attracted by the
pure happiness of self-realisation, with bodily expression adorned by a group of virtues, knowing for certain what to reject and
what to accept and absorbed in meditation and study attains the highest place.
103. Know that within the body which is adored by the adorable, meditated upon by thinkers and eulogised by the praise-
worthy.
104. The five Parmestins, arhanta, siddha, acharya, upadhyaya, and sadhu, are all verily embraced by the self; therefore the self
alone is my refuge.
105. Right faith, right knowledge, right conduct, right austerity, all the four inhere in the self; therefore, the self verily is my
refuge.
106. Whoever reads, listens to or reflects upon Moksa Pahuda (composed) as spoken by the Jina, attains everlasting bliss.
VII. Insignia (Linga)
1. Bowing to the Arhantas and Siddhas, I will speak briefly of the insignia of holy recluses (Sramanas) in this book.
2. From religion in-signia follows; insignia by themselves cannot give one religion; know mental attitude to be religion; what can
insignia accomplish?
3. The man who, adopting the insignia of the great Jina, is attached to sin, exposes the insignia to ridicule; his insignia are like
those of the (mischievous) Narada.
4. One who assuming (a saint's) form dances, signs and plays on musical instruments is a beast and not a saint (Sramana).
5. One who collects and guards property with great resourcefulness and painstaking is perverted by sin; a beast and not a holy
man.
6. The man of holy insignia, full of pride and always busy in quarreling, wrangling, and gambling goes to hell; he commits sin in
holy disguise.
7. The man who, deprived of his true character by sin, indulges in unchastity in holy disguise is deluded by sin and wanders
about in the wilderness of mundane existence.
8. If faith, knowledge and conduct are not cultivated with insignia and only painful craving entertained, one is doomed to
endless mundane existence.
9. The man of insignia gifted with faith, knowledge and right conduct and established in austerity, a moral life and prescribed
daily routine but with feelings of pain, goes to hell.
10. The man who eats tasty food with greed and indulges in sensual gratification is a hypocrite, a disgrace to insignia; he is a
beast and not a holy man.
11. He who helps in marriages, cultivation, business, and sanguinary occupations goes to hell; he commits sin in holy disguise.
12. The man of insignia who eggs on thieves and liars to fight and dispute to gratify his evil passions and gambles with dice etc.
goes to hell.
13. The recluse who runs for food and quarrels when eating it or talks (ill) of others, does not follow the Jina's path.
14. The recluse who, adopting the Jina's insignia, takes things unoffered speaks ill of others or finds faults with them in their
absence is like a thief.
15. One who, adopting holy insignia and professing caution of movement, jumps up, falls, runs or digs into the earth is a beast,
not a holy man.
16. One who understands (the theory of) bondage perfectly and destroys crops, digs up earth or frequently cuts down trees is
a beast and not a holy man.
17. One who is always making love to womenfolk and puts and blame on others is devoid of faith and knowledge; a beast and
not a holy man.
18. One who, devoid of true renunciation, feels a great deal of affection for house-holders and disciples, lacks (propriety of)
conduct; is a beast and not holy man.
19. With such activities, a recluse though always living among saints and possessed of great learning is one with a lost soul, not
a holy man.
20. One who, winning the confidence of womenfolk, imparts instruction to them in faith, knowledge and conduct is also verily
fallen and degraded; one with soul lost, not a holy man.
21. He who always takes food at the house of a flirt, flatters her and nourishes his body acquires a childish nature; a lost soul,
not a holy man.
22. Thus has been stated Linga Pahuda as preached by all the Enlightened ones; who-ever follows it assiduously reaches the
highest status.
VIII. Virtue (Sheel)
1. Prostrating myself before Vira of large eyes and soft feet like a red lotus I speak of the attribute of virtue.
2. The Enlightened ones have said there is no difference between virtue and knowledge; only, without virtue the temptation of
the senses kills knowledge.
3. It is difficult to acquire knowledge, after acquiring knowledge, right mental attitude is difficult for the soul with right mental
attitude (also), it is difficult to renounce sense- gratification.
4. So long as the soul remains under the influence of the senses it does not acquire (true) knowledge, nor can mere aversion
from sense-gratification destroy Karmas already accumulated.
5. Knowledge without conduct, adoption of insignia without faith and austerity if performed without self-control, are all useless.
6. Knowledge purified by conduct, insignia sanctified by faith and austerity informed by self-control, even to a small extent bear
a large fruit.
7. Some men acquiring knowledge are overcome by the temptation of the senses and the fools infatuated by the senses, wander
about in the four states of existence.
8. Whereas those indifferent to the senses acquiring knowledge with mental purity and performing austerities with virtue
undoubtedly get rid of the four states of existence.
9. As gold is purified and burnished by smearing with borax and salt, so is the soul purified by the pellucid water of knowledge.
10. It is not fault of knowledge that bad dullwitted men becoming proud of their learning are engrossed in sense- gratification.
11. Knowledge, faith, austerity and conduct (all) inspired by realisation, such souls functioning in purity will attain Nirvana.
12. Virtue secure, faith pure, character strong, verily Nirvana is for (such persons) averse from sense gratification.
13. Persons liable to temptation by the senses are said to be on the path if they show what is good (to others); for those who
show the wrong path [to others] even [true] knowledge is useless.
14. Those who praise false religion and false scripture, (even) if learned in multifarious holy books, lack virtue, vow, and
knowledge, surely not cherish them.
15. One endowed with youth & beauty and proud of his looks is devoid of virtue; birth as a human being is useless for him.
16. [Even] for one learned in grammar, poetry, philosophy, convention, logic and scripture, virtue represents highest learning.
[The term vaiseska seems to have been used here in a general sense].
17. Good people adorned with virtue are dear to the gods; among many persons possessed of thorough grasp of the scripture
few in the world would be lacking virtue.
18. One many lack all, may be ugly and past the prime of life; if virtuous in conduct, one's life as a human being is
praise-worthy.
19. Mercy to living beings, subjugation of the senses, truth, honesty, chastity, contentment, right faith, knowledge and austerity
[constitute] the family of virtue.
20. Virtue is pure austerity, virtue is pure faith and knowledge, virtue is the enemy of the senses, virtue is the stair-case for
emancipation.
21. As one greedy of sense indulgence is poisoned [by his own senses] so also are killed dangerous creatures, motionless or
moving [which are not affected by the ordinary poison in them]; the poison of the senses is strong.
22. Poison kills a living being only once in a life time [but] one who succumbs to sense indulgence wanders about in the
wilderness of mundane existence [so facing death many times].
23. Souls engrossed in the senses suffer the torments of hell, the sufferings of human or a lower form of life, or the misfortunes
of a divinity [of a lower order].
24. As men do not sustain material loss by winnowing away chaff, those endowed with austerity and virtue discard sense
gratification like dregs.
25. [Even] for those who develop round, semi-round, beautiful and large bodily limbs virtue stands higher than all.
26. Men befooled by false religion and engrossed in the senses go round and round in the world like a persian wheel.
27. The self has the know of Karma tied to it by the senses, attachment and delusion; that is cut by good people by means of
austerity, self-control and virtue.
28. The man possessed of austerity, reverence, virtue and charity is adorned by virtue as the sea full of gems [by water].
29. Has any one seen dogs, donkeys cows and other cattle or women attain Nirvana? Every body has seen only such people
[doing so] as cultivate the fourth objective [i.e. moksa or liberation]. [The four objectives are religion, living, pleasure and
liberation].
30. If a man learning engrossed in the senses, could attain emancipation, why did the son of Satyaki [Rudra] learned in the ten
purvas go to hell?
31. If, [as some] wise people say knowledge can purity without virtue, why did not [knowledge of] the ten purvas produce
purity of mind [in Rudra]?
32. One indifferent to the senses makes little of the many torments of hell and then attains the rank of an arhat, so has the Jina
Vardhamana spoken.
33. Thus has the Jina, possessed of direct [supra- sensorial] knowledge embracing the whole world described in many ways
the supersensorial stage of emancipation attained through virtue.
34. Realisation, knowledge, faith, austerity and energy burn the old Karmas associated with the self like fire helped by wind.
35. Those who have burnt the eight kinds of Karmas, are indifferent to sense-objects and have subjugated the senses, are
gifted with austerity, reverence and virtue, they attain the perfect state and become Siddhas.
36. The recluse whose life-tree is blessed with beauty [of character] and chastity is [really] virtuous and a great soul; his virtue
permeates the world.
37. Knowledge, meditation, concentration and purity of faith depend on one's stamina; by right faith one attains enlightenment
according to the Jaina scripture.
38. Those who have assimilated the essence of the Jina's word, are indifferent to the senses, have the wealth of austerity, are
calm and bathed in the water of virtue, attain the bliss of the abode of the perfect.
39. When the Karmas have been crippled by possession of all the attributes [of a saint's life], feelings of pleasure and paid
overcome, mind purified and the dust of Karma shaken off, realisation makes its appearance.
40. Sincere devotion to the arhata, right faith purified by realisation, virtue free from attachment to sense objects, what else can
knowledge be said to be like?