Gyana Arnava
Chapter I
1. I bow to the Paramatma, who is enjoying the bliss arising from a close embrace with the fullness of knowledge, who has achieved all that was to be achieved, who is uncreate, and who can never be destroyed.
2. I bow to the Lord of Celestials, the flag of the True Faith, who is like the sun for the lotus world, like cloud full of the nectar of True Faith, and like a Kalpa-Tree for the Saints.
3. May Chandra Prabha, (the 8th Tirthamkara) add to our wealth of the ocean of knowledge. He is like the cooling ocean of nectar for being bewildered by the fire of transmigration in the world.
4. I bow to Sri Shantinatha for the removal of all conflicts in the world. He has purified the three worlds by the torrential waters of Right Discipline.
5. May the worshipful Shri Vardhamana help all good persons in the attainment of happiness and peace. Through His grace all good unfolds itself in profusion like lotus groups unfolding in the light of the Moon.
6. For the perfection of meditation I bow to Indra-Bhuti, the Master of all saints. He is like a Moon in the firmament of Knowledge in all branches. He is the most excellent of all ascetics.
7. May the Doctrine of the Omniscient be ever victorious. It is the repository of all branches of knowledge, it is the one refuge of all good people; it is all-peaceful; it is immensely deep.
8. The good words of holy men are ever intended for benefit and enlightenment of the people, to promote power of discrimination in them, to bring them peace, to properly explain to them the nature of realities.
9. The true scripture, the true Science, the true meditation, the most excellent austerity, is that by having recourse to which this Atma, becomes absorbed in its own true Nature.
10. What intelligent person is there who knowing that the world whirl is painful in the end, is sinful, unsubstantial, and deceitful, will be deluded and deviated from his real purpose (of attaining the supreme everlasting bliss).
11. I proceed to make this discourse called Jnanarnavam, which will be full of delight for good men, and which will crush the perverse obstinacy arising from the influence of ignorance.
12. A person may cross the ocean by his arms. It is not, however, within the capacity of persons like me to speak on this (subject, which is) delightful to deep thinkers.
13. Even those who have traversed over the path of Philosophy, lose the proper direction; who else can then travel (to success).
14. The efforts of a person, proud of a bit of knowledge, will appear ludicrous, like the fitful twinklings of a firefly amidst the steady and brilliant sun's ray of discourses proceeding from master poets such as Samanta-Bhadra.
15. I bow to Deva-nandi (Pujya-pada) whose discourses remove the stains (of ignorance) from peoples minds, words, and actions.
16. May the discourses of Shri Jina-Sena be triumphant. They are venerated by scholars of grammar, logic and philosophy. They help the adepts in concentrated contemplation of the SELF.
17. May the sacred words of Srimad Bhatta Akalanka sanctify me. They illumine the Syadvad (Jaina Logic) firmament like the light of the moon.
18. I have been affected by paid and suffering consequent on birth in the world, and difficult of being overcome. I, therefore, adopt the path followed by the adepts in Yoga.
19. This action of mine is not due to pride of being a poet, or to a desire for spread of renown. It is simply for self-instruction.
20. When a person turns towards his real Self, he keeps awake for attaining liberation, he acquires knowledge, he get rid of delusion, he attains the empire of equanimity.
21. Lo! the excessive greed for sense-gratification in men, arising from evil contact with the world, is not suppressed by any means.
22. The worshipful saints have for the benefit of mundane soul prescribed methods for its suppression; but it is indifferent to such (methods).
23. Sages have, however, Icctured upon the nature of bondage and liberation, so that a man may obtain the state of non-attachment.
24. Thinking in this manner, a good man would impact high counsel to a person, in order that he may renounce wrong ideas and acquire the highest purity.
25. Oh! What person of good sense would dilute himself with false scriptures, when scriptures which impart knowledge, which procure purity in both worlds, and which are venerated by all, are available.
26. There are many poets in this world, who being obsessed with pride of a little learning compose false scriptures. They deceive themselves and deceive others.
27. Fools find pleasure merely in their own praises. They are averse to the reality of their SELF. They confuse and torment the ignorant folk by the fraud of false scriptures.
28. What purpose is served by the study, hearing, or mastery of false scriptures, which soon throw the mind in the hard-to-be-crossed ocean of ignorance.
29. A false scripture when heard may for a moment appear to shower nectar. Later on, it spreads the bad effects of the poison of wrong knowledge. Good men should not do so.
30. It is wonder that perversity arising from wrong knowledge is not removed even by hundreds of lectures. We do not know the mystery behind this.
31. Learned men of high character, who have vanquished jealousy, should properly consider for a moment with a steady mind, and find out the good and bad in this (book).
32. There are many such wicked person in this world as malign the good persons engaged in activities leading to the realization of the SELF.
33. Blessed are those who with a purity of mind consider all matters without prejudice, and like the philosopher's stone (for sifting gold from other metals) distinguish the good from the bad.
34. The sun scorches the world, the moon gives delight. Good and bad traits are, I suppose, naturally born in men.
35. Wicked men malign blameless discourses also. The Chakwa blames the nectar-sweet splendour of the moon.
Commentary: Chakwa is a water-fowl. The tradition is that the Chakwa pair are separated after sunset. The moon is for them a calamity. The poets have blamed the moon for causing the separation of a happy pair.
36. This Atma is impure because of its close contact with eternal delusion. The means by which it can purify itself, is the benefiting cause, the Refuge, the Light, the Highest Religion.
37. See that the world is in terror of the terrible dragon death. Fortunate are those who have left off all delusion and have become engrossed in concentration of mind.
38. The World is oppressed by sense-desire-devils, it is munched by cupid-lion and it is sunk in the ocean of misery. Knowing this, the wise ones have renounced it.
39. Finding that all living beings are tortured by hard-to-be-avoided worldly torments, the Yogis have attained equanimity.
40. The Yogi alone keeps awake, day and night, in this world; where people are distressed by constant wanderings, and where the drowsiness of delusion has rendered them unconscious.
41. Seeing that all living beings are affected by Ignorance and emotion (Tamas and Rajas) and made unconscious by the poison of passion, the saints have adopted equanimity.
42. Anxiously expecting to see the moon like face of the liberation (Mukti) damsel, the saints obviously churn the ocean of absolute knowledge.
43. Seeing that the world is being again and again destroyed by the fire of sufferings, the saints have reached the shore of the ocean of knowledge.
44. The wise ones should adopt such measures as may speedily remove the beginning less soiling from hard-to-be-removed stains of Karma.
45. The Yogis have declared that Liberation (Moksha) is without any defect, without any trouble, full of joy, inherently arising. It is the reverse of the cycle of births.
46. The human condition of existence is very difficult to be obtained. The duration of life is uncertain. Men should therefore give up lethargy; and pursue their own good.
47. Those who are steady thinkers, steadfast in action, desirous of trans-sensuous joy, should give up all laziness and apply themselves with all earnestness to this (acquisition of liberation).
48. The wise people (rich in wisdom) should not waste a single moment of time, of human life, which is difficult of attainment, with their minds vacant and wanting in discrimination.
49. This world is a dense forest, in it rages the fire of sufferings, the pleasures dependent on the senses are stale in the end, the fulfillment of desires and acquisition are temporary, and duration of life is transitory like the lightning.
Considering these well, how then can those who expect success in their efforts, be deluded here (in this world).
Chapter II
Chapter two is devoted to the following twelve "Thoughts" which are well-known to all who are acquainted with the elementary principles of Jainism:-
1. All that is in transitory.
2. No refuge from Karma.
3. Transmigration.
4. I suffer alone.
5. All are alien to me.
6. Body is impure.
7. Inflow of Karmas.
8. Stoppage of the inflow.
9. Shedding off Karmas.
10. The Universe.
11. Difficult to attain Right Belief, Knowledge and Conduct.
12. The Real Truth.
We therefore take up Chapter III, which deals with "Concentration of mind."
Chapter III
1. In this world, eternal, hard-to-get-rid of and unsubstantial, it is difficult for embodied souls to secure the human condition accompanied with good qualities.
2. Have a firm recognition of the Self in thyself, and thus justify fully this (human condition), which thou hast obtained as if by the merest possible chance (called Kaktalleya-nyaya).
3. Some have called the aim of human birth to be man's effort; and that is of four kinds, beginning with Dharma.
4. The great ancient saints have
divided man's effort into four kinds -- Righteousness (Dharma), attainment of worldy prosperity (Artha),
gratification of sensual enjoyments (
5. The first three are perishable and vitiated with the ills of the world. Having clearly known this, those who know the reality of things, exert towards securing Liberation.
6. Liberation has been defined as opposed to transmigration, and as having for its characteristic the utter annihilation of contact of every vestige of Karma.
7. Liberation is said to be that highest position which is pure Consciousness and Joy, which is free from the miseries of births, and where Omniscience, Might and other attributes are manifested.
8. Liberation is understood to be that which is unadulterated joy, independent of sense-enjoyments, beyond corporeal gratifications, matchless, and arising inherently.
9. Liberation is that status where the Soul is pure, without a body, tranquil, perfect, immortal, ever happy, all accomplished, and omniscient.
10. The valiant persons give up all illusions, and to acquire a position of such infinite imminence they practise asceticism which leads to the annihilation of bondage.
11. The Jinas have pronounced that Right Knowledge (Belief and Conduct) is the Cause of Liberation. Therefore those who desire Liberation, obviously try to attain it by such a means.
12. To get rid of the miseries of births, drink the nectar of Knowledge, and to cross the ocean of births employ the ship of meditation.
13. Liberation results only from annihilation of Karma. That is said to result from Right Knowledge. That is acquired by meditation alone. Therefore it (meditation) is of benefit to the soul.
14. Therefore the ascetics who desire Liberation, have renounced all hopes and desires, have actively suppressed passions, and have taken to meditation.
15. Renounce all attachment, acquire self-concentration, give up all belongings, be steadfast. We shall then proceed to give for your benefit the details of the means of acquiring the practice of meditation.
16. If you desire to get out of the mire of transmigration, from which it is difficult to extricate oneself, why not be incessantly and steadfastly engaged in meditation.
17. A description of meditation which purifies your mind is being given to you, so that your discrimination of high value be strongly fixed.
18. If you deep sleep of ignorance, which pervades the three worlds has abated, then drink this liquid nectar of meditation without delay.
19. If as a result of discourses on the realities, your sense of identification with internal and external attachments has left you altogether, then engage your mind in meditation.
20. If you are extricated from the teeth-clutchings of laziness and sense desires, then adopt meditation, which removes the whole multitude of troubles.
21. If your feelings of attraction and repulsion, which spread unending showers of delusion, have abated, then prepare yourself for meditation.
22. If your mind is permeated with a love for liberation and with an aversion for sense-gratification, then be courageously steadfast and realize yourself in your Self.
23. If you have renounced all desires for sense-pleasure, have given up affection for the body and got rid of egotism, then only can you become a meditator, not otherwise.
24. O Brother bold, if you are disgusted with transmigration; then boldly take up the load of meditation.
25. O bold one, meditation is a blessed Science. When heard it sanctifies the heart; when followed, it confers liberation; it is practised by the highest philosophers.
26. Some persons are fond of lengthy discourses and are pleased with long dissertations. Others take pleasure in brevity. Inclinations of the mind are so very variegated.
27. Those who are inclined towards brevity have after realising the Self, formulated three rules, because the Soul has three kinds of mental inclinations.
28. The first have in view good actions. Opposed to this are those, who are inclined towards evil. The third is the inclination called pure attention.
29. Good meditation is that which results in consequence of good intentions, by dwelling on pure thoughts, by contemplating over the realities of substances.
30. Embodied souls have bad and improper meditation as a result of evil intentions, ignorance, wrong notions, illusion as to the nature of substances and passions.
31. When the line for attachments becomes weak, when the inner consciousness feels happy, and the realization of the Self is attained, it is called Pure Meditation.
32. As a fruit of good meditation men enjoy the splendour abounding in celestial regions, and gradually attain the highest status.
33. Evil Karmas accrue to embodied beings as a result of bad meditation. They are the cause of evil incarnations, which cannot be got rid even by hard struggles.
34. As a fruit of pure meditation embodied beings obtain the kingdom of knowledge, which means freedom from all pain, which is natural, and everlasting.
35. The attributes of meditation and the fruits of bondage and liberation have thus been briefly narrated for the entertainment of those who value brevity.
Chapter IV
This chapter is allotted to a discussion of the necessary qualifications for one who can successfully meditate, the rules and conditions for meditation, the objects on which to meditate, and the result of meditation. Only a selection of the original verses is reproduced below.
36. According to Scriptures, the person who is best capable of meditation is one who is desirous of liberation, is dissatisfied with the whirl of the world, is of a tranquil mind under control, is of body fixed, with sense organs restrained, of ascetic habits, and possessed of fortitude.
Commentary: Meditation or concentration of mind is an accomplishment, a power which is extremely tempting, which everybody wishes to possess. It is, however, very difficult of achievement. The price is heavy; and one who desires to develop this power, must pay the price for it, before he can reasonably expect to enjoy its possession.
The chief requisite qualification is a sincere, intense, real desire for liberation from all contact with the body, and from all that it implies, freedom from wordly ties and affections, absence of desires for sense gratification, abandonment of all hopes and fears,
likes and dislikes, attachment and aversion.
Many an aspirant for concentration of mind practises meditation for worldly advancement, to make a profession of it, to use it as a means of livelihood, as a lever for obtaining power and authority, leadership, sovereignty, dictatorship, autocracy, self-worship; and hence his ultimate failure and consequential pain and misery, and an undesirable and dreadful end of their present bodily existence. A desire for liberation necessarily means and implies a dissatisfaction with the things of the world, which have a mixture of pleasure and pain, where pain preponderates over pleasure.
The next requisite is a due restraint of sense-desires, a perfect control of the body, and a firm determination, unshakeable, resolve to achieve the aim. The training of the body considerably helps the training of the mind. Passions and desires are serious obstacles in physical and mental development; and without a resolute will, one cannot surmount the numerous difficulties, obstacles, pitfalls which bar the goal.
10. A householder cannot control the unsteady mind. Residence in a house has been given up by good men in order to secure mental tranquility.
14. Like the silk-worm which involves itself completely in a cocoon of its own making, a householder ignorant of what is good or bad for him, involves himself by many an evil deed connected with a family life.
19. One who is not a right believer, cannot obtain success in meditation even if he becomes an ascetic, because he is a swindler, and adopts inconsistent attitudes, and considers himself to be right all through.
32. An ascetic whose acts differ from his words; and whose words do not represent his mind, can never ascend the pedestal of meditation.
33. (Ascetics) who consider themselves great because of their possession and consider others low, because of their want of possessions, are self-deluded.
35. Ascetics who are affected by pride in fame, and homage, and are pleased at visits from the people, have lost their sight of knowledge. They have no capacity for meditation.
Chapter VIII
Right Conduct
1. (Right) Conduct is that which is solely distinguished as the highest place for perfect purity, as beyond all that is sinful, and as the essence of the life of a Saint (Yogi).
2. It has already been described at length by Rishbha Jinendra and others, to be of five kinds called Samayik (Chhedopathapna, Parihara-Vishuddhi, Sukshma-Samparaya, and Yatha-Khyata).
3, 4 & 5. Right (Conduct) has been described by Sanmati as based on five Mahavratas, supported by the Samities, and perfectly pure, weighed down by the weight of the Gupti-fruits. The divisions have been said to be five, five, and three, by those who have no doubt, and the conduct is the great refuge for those who are afraid of wanderings in transmigrations. The conduct pure as moon coming out of the mouth of Shri Vira (Mahavira) is purified by five Vratas, five Samities and three Gupties.
6. Those who have compassion on all living beings have said that a vow consists in refraining from hurting (Ahimsa), from falsehood, from stealing, from sexual intercourse, and from possessions.
7. The Great Vow called Ahimsa helps the vows of Truth etc.; and the other supplementary vows also thereby become easy of being practised.
8. The first vow (Ahimsa) is said to be that where even in a dream no injury is caused by word, thought, or body to any mobile or immobile being.
9. Whether any being lives or dies, there always is caused bondage (sin) of Himsa, to those who are careless (without vows); and to those who are self-restrained there is no bondage.
10. When calculated by multiplying the trios of Samrambha, etc., by the Kashayas there are known to be 108 kinds of Himsa.
Commentary: Samrambha is the mere intention to do a thing, Samarambha, the preparation, and Aramabha, the commencement of doing an act. The other trio is that of mind, speech and body; and another is that of doing, getting done, persuading or encouraging another to do a thing.
Kashyas are four: anger, pride, deceit, greed. 3x3x3x4=108. Each of these has four grades; and if further multiplied by four, we would have 432 classes of Himsa. Himsa would thus include all undesirable activities of mind, speech and body.
11. Therefore give up carelessness, have a pure mind; and for the success of vows and for tranquility look upon all the host of living beings as kinsmen or friends.
12. Who can describe the torments which have to be endured in hell by persons on account of the result of Karmas produced by the killing of living beings.
13. Himsa itself is a wide extensive gate to Hell-House. It is (like) a hatchet for cutting in two, and a spear for piercing through.
14. The tree of Dharma, nourished for long by very high vows like that of Forgiveness (Ahimsa) is destroyed by Himsa, is a moment.
15. Even if it is entertained for a moment, Himsa, causes constant pain in the heart of those who are engaged in the performance of vows, austerities, concentration, contemplation and study.
Verses 16 to 31, which are of no importance, are left out.
32. Ahimsa is the mother (protector and supporter) of the Universe; Ahimsa is the way to happiness; Ahimsa leads to the best condition; Ahimsa is perpetual prosperity.
33. Ahimsa brings about Liberation; it confers celestial bliss, Ahimsa bestows benefits, and removes all troubles.
34. The sin arising from the killing of one living being cannot be removed by a gift of seven continents of land containing mountains.
35. Men will not be willing to part with their life even if they were offered in lieu of death land, full of cities, mountains, gold, jewels, money and grain, upto the shores of the ocean.
36. Whoever supported Himsa through affection, delusion or fear, threw his own
Self in the
37. Cruel persons, only treat as gods those who are intent upon slaughtering living beings by trident, discus, sword or bow.
38. Whoever tyrannizes over the weak, undergoes infinite-fold suffering in his next life.
39. Do the persons who kill such beings as are trembling in every limbs with fear, are without protection, and for whom life is the only thing worth living, think that they themselves shall never grow old or shall never die.
40. People tenderly nourish their own son, grandson, and children; but kill the off-springs of others. We can see no reason in this.
41. There is nothing smaller than an atom, and nothing greater than space. There is no religion higher than that which is characterised by Ahimsa.
42. Ahimsa is to be regarded as the mother of austerities, scriptures, vows, knowledge, meditation, charity, truth, good conduct, religious observance, and all such acts.
43. A person achieves desired success when this mind is mellowed with mercy, filled with high knowledge, and when he is not attached to sense-pleasures.
44. All austerities, learning, and observances, of a person `whose mind is cruel of living beings, like a sword, is only for his anguish (of no good for him).
45. The sin of both the persons, the one who kills and the one who applauds killing, is declared in the high scripture as similar; because of being based on evil intention.
46. The small fry in the Swayambhu-raman ocean went to hell because its intentions were similar to those of the big fish.
Commentary: It is said that a very small-sized fish resides in the ear of the big whale-like fish in the ocean called Swayambhu-raman. This fish is all the time desiring to eat all the small fish who pass through jaws of the big one.
47. Ahimas alone gives such comfort, peace, and happiness, as no degree of austerity, learning, and vows can.
48. How can a person cruelly pierce the body of another with a weapon, when he feels pain even when a thorn pricks his own body.
49. For persons who are afraid
of the terrible fear of transmigrations, Ahimsa is the best remedy. For
reaching the city of
50. Further, Ahimsa is to all living beings benevolent like a mother, pleasure-giving like a wife, and instruction-imparting like Saraswati (goddess of learning).
51. A sinner who kills living beings, and does not think of the pleasure and pain, good and evil to himself and another is a demon though he be a man.
52. Offer protection to, form commendable friendship with, and look upon all living beings, mobile and immobile, like yourself.
53. The blessings accruing to persons whose minds are mellowed by mercy cannot be described by Saraswati Devi (goddess of learning) even if she attempts to do so for a long time.
54. What austerity has not been practised, and what gift has not been given by such a high-souled person, who has showered protection, through love, upon living beings.
55. As long as mercy stays with men, the bliss of discrimination shows its fondness for him.
56. In Jaina scriptures Ahimsa has been described parexcellence, without any reservation. By others it has been recommended in places, a suited their inclination.
57. There is no high status in the Universe, whether it be that of a Thirthamkara, of a lord of celestials, or of an Emperor of kings, which men do not obtain through love for the protection of living beings.
58. Know that in this world all that is painful, sorrowful and cause of fear -- all misfortune -- arise from Himsa.
59. Know Ahimsa to be paramount above all good conduct, all religious observance, all vows, and all austerities, just like the moon among planets, Indra among celestials, sun among stars, Kalpa among trees, ocean among water-reservoirs, Meru among mountains, and Vitraga-Deva, the lord of saints, among Devas.