Jina Vachana
By Mr. Ramanlal C. Shah
(1) Religion is supremely auspicious. Non-violence, self-control and penance are its essentials. Even the gods bow down to him whose mind is always engaged in practicing religion.
(2) If knowingly or unknowingly an irreligious act is committed, one should immediately withdraw one's self from it and should ensure that such an act is not committed again.
(3) After listening to the scriptures, a person knows what is good and what is sinful. Thus, knowing both these through listening to the scriptures, one should practice what is beneficial.
(4) Knowingly or unknowingly one should not kill animate or inanimate living beings in this world and should not cause them to be killed by others either.
(5) A person becomes a monk by virtues and a non-monk by vices. Therefore, develop all the virtues and be free from all the vices. Know your self through the Self. He who maintains equanimity in all the matters of attachment and hatred becomes worthy of respect.
(6) When a sharp iron nail pricks the body, it can be easily removed; the pain does not last for a long time; but when a sharp nail in the from of hurtful words pricks, it cannot be easily removed; it creates enmity and generates fear.
(7) A wise man should not use such a language that is true but not worth speaking, is a mixture of truth and untruth, is untrue and that has been disapproved by the enlightened persons.
(8) He who is not able to enjoy clothes, cosmetics, ornaments, women and beds, because the circumstance do not permit him, is not called a renouncer.
(9) He, who has turned his back on all the available pleasing and dear objects of enjoyment and has voluntarily renounced them is a true renouncer.
(10) All living beings desire to live. Nobody likes to die. Therefore self-restraining persons refrain from the great sin of killing living beings.
(11) One should not, either through anger or through fear, lie or encourage other to lie, which may lead to violence, even if it is for the benefit of one's own self or that of someone else.
(12) It is sin to speak something which may appear like untruth. Then what to say about speaking obvious untruth ?
(13) It is sinful to utter harsh language or words. Hence one should not use them to hurt others, even if they are true.
(14) A wise man should not speak a language which is a mixture of truth and untruth. While uttering truth, he should use such a language which is sinless, delicate, unambiguous and well thought out.
(15) One should not call a one-eyed person one-eyed, an impotent person impotent, and a diseased person diseased, or a thief a thief.
(16) Anger destroys love; ego destroys modesty; deceit destroys friendship and greed destroys everything.
(17) Anger, ego, deceit and greed escalate sinful activates. Therefore those desirous of self-purification should avoid these four evils.
(18) Destroy anger through calmness, overcome ego by modesty, discard deceit by straightforwardness and defeat greed by contentment.
(19) A wise man should not speak without being asked; he should not interrupt while his seniors are talking; he should not indulge in back-biting others and he should never tell a lie or hide something.
(20) A person should properly practice religion before old age afflicts, before diseases become chronic and before the senses become powerless.
(21) One should not speak, out of anger, greed, fear, ego or for the sake of humour, such words as may encourage sin, or derogate others or may be instrumental in killing others.
(22) Walk carefully, stand carefully, sit carefully, sleep carefully, eat carefully, and speak carefully so that no sinful act is committed.
(23) Persons with self-control do not take anything, whether animate or inanimate, whether small or big, not even a toothpick, without it being formally given to them. They do not ask others to do so and do not support others in doing so either.
(24) A person with self-control should speak exactly what he has seen. His speech should be to the point, unambiguous, clear, natural, free from prattle and causing no anxiety to others.
(25) Knowing fully well the importance of pure language a monk should always avoid evil language. Even while using such flawless language, he should speak only adequate and thoughtful words. Such monks are praised even by saints.
(26) To practice equanimity towards all the persons in the world, whether a friend or an enemy, and to practice non-violence towards all the living beings, throughout one's life is very difficult.
(27) One should refrain from taking even a trifling thing like a tooth pick without asking its owner. It is therefore very difficult to observe this rule of accepting only those things that are duly given and are free from blemish and really acceptable.
(28) Four great things are very rare in this world for a living being : (1) Birth as a human being, (2) Listening to scriptures, (3) Faith in religion and (4) Energy to practice self-control.
(29) Human beings who are on the path of knowledge, Faith, Character and Penance are on the path of true destiny.
(30) It is better that I should restrain myself by self-control and penance rather than being subdued by others with fetters and violence.
(31) Even after getting an opportunity to hear religious discourses, it is very difficult to have faith in religion. There are many who get lost even after being shown the right path.
(32) Why are you fighting with external enemies ? Fight with your own self. One who conquers one's own self enjoys true happiness.
(33) In war a man defeat a million invincible enemies but conquering one's own self is the greatest victory.
(34) The nights which pass do not return. The night of a religious person are successful.
(35) The soul is the architect of one's happiness and unhappiness. Therefore, the soul on the right path is one's own friend and a soul on the wrong path is one's enemy.
(36) The self alone should be restrained, because it is most difficult to restrain the self. He who has restrained his self becomes happy in this world as well as in the next world.
(37) Even when asked by some one, a monk should not utter , for his own sake or for the sake of others or for the sake of both, sinful words, senseless words or heart-rendering words.
(38) Even after having been born as a human being, it is mot difficult to get an opportunity to listen to true religious scriptures - listening to which makes one practice penance, forgiveness, and non-violence.
(39) Even after hearing the sacred scriptures and having firm faith in them, it is very difficult to have enough strength to practice self-control. There are many who are interested in it, but are not able to do so for want of strength.
(40) Realizing that four things (viz. human birth, listening to scriptures, faith in religion and strength to practice self-control) are difficult to obtain, one who observes self-control and destroys all the past Karmas through penance, becomes Siddha for ever.
(41) Where there is gain, there is greed; greed grows as one gains more. A work which could have been done with two grams of gold is then not done even with ten million grams of gold.
(42) A greedy person is not satisfied even if he accumulates gold and silver worth numerous Kailas mountain because desire, like the sky, is endless.
(43) The soul itself is the river Vaitarani. The soul is a Kutashalamai tree. The soul is kama-duha (wish-fulfilling) cow and the soul is the Nandanavana (a park in paradise).
(44) Sensuous pleasure give temporary happiness but bring unhappiness for a long time. They give more unhappiness than happiness. They are great hindrances to emancipation and they are really a mine of misfortunes.
(45) The body is called a boat; the souls is called a navigator; worldly life is called an ocean. The great sages cross this ocean.
(46) A learned monk having adopted the five great vows of non - violence, truthfulness, non-stealing, celibacy and non-possessiveness should practice the religion preached by the Jineshwara
(47) One knows the nature of substances through Knowledge, keeps faith in them by right Darshan, developed self-control by right Conduct and purifies the soul by Penance.
(48) Attachment and hatred are seeds of Karma. Karma originates from delusion. Karma is the root cause of birth and death. Birth and death are called unhappiness.
(49) Just as an egg gives birth to a crane and a crane lays an egg, in the same way delusion gives birth to desire and desire gives birth to delusion. This is said by the wise people.
(50) To serve the teacher and old people, to keep away from the company of ignorant people, to study the scriptures, to meditate on the meaning of Sutras, to remain alone and to be patient - all these constitute the path of Moksha.
(51) One who has abstained from injury to living beings, untruth, theft, sexual indulgence, possession of wealth and also from taking meals at night does not commit new sins.
(52) If you have committed any sinful blunder, do not hide it. Admit that it has been committed by you. If you have not committed any sinful blunder, then clarify that too.
(53) One who is straightforward attains purity. One who is pure becomes steadfast in religion. Such a person attains the highest emancipation (Nirvana), like the luster of fire sprinkled with ghee.
(54) It is the essential characterstic of wise man that he does not kill any living being. One should know that non-killing and equality of all living beings are the main principles of religion.
(55) After attaining human birth, he who listens to and believes in true religion and practices it with penance and self-control, guards himself and gets rid of the dust of accumulated Karmas.
(56) Those people who accumulate wealth through sinful deeds, as if they were collecting nectar, get involved in great sins, create enmity with others, and eventually leaving all wealth here, go to hell.
(57) Seeing the self in everyone and everywhere, knowing that all beings love their life, we, having made ourselves free from fear and enmity, should not kill other beings.
(58) Those who support others' act of killing living beings can never be free from all the miseries. All those who have preached true religion have said so.
(59) It is difficult to conquer the five senses as well as anger, pride, delusion and greed. It is even more difficult to conquer the self. Those who have conquered the self have conquered everything.
(60) Birth is painful. Old age is painful. Disease and death are also painful. Oh ! the whole world is full of unhappiness, where all living beings suffer afflictions.
(61) Just as a tortoise withdraws all its limbs with its own body, in the same way a wise man protects himself from sins through spirituality.
(62) An ignorant person believes that wealth, animals and relatives are his protectors. He says, 'They belong to me and I belong to them.' But they are neither his protectors nor shelter.
(63) Those who praise their own views and condemn the words of others, only to show off their so-called learnedness, are indeed wandering in the worldly cycle of birth and death.
(64) A person who kills any living being either himself or gets it killed by someone else or supports someone who is killing, eventually increases his own enmity.
(65) Ascetics should have control over their hands and feet, mind and all the five senses. They should avoid faulty language and such activities which may result in sin.
(66) Violence gives birth to miseries. It creates enmity and is very dangerous. Knowing this, a wise man should refrain from sinful activities.
(67) A wise man, considering all points of views and knowing that nobody likes unhappiness, consequently should stop killing any living being.
(68) Those who conquered their senses and are free from defects will never take their revenge on anyone, mentally, verbally or physically till the end of life.
(69) Ignorant beings cannot destroy their Karmas by actions. The wise destroy their Karmas even without doing anything. The wise are above greed and fear. They are contented and therefore do not commit any sin.
(70) A monk should not interrupt others while talking. He should not take delight in betraying confidence of others. He should avoid deceitful speech. His speech should be pre-meditated.
(71) One who does not know what life is also does not know what non-life is. Thus he being ignorant of what life is and what non-life is., how can he know what self-control is ?
(72) One who knows what life is, also knows what non-life is. Thus, one who knows what life is and what non-life is, also knows what self-control is.
(73) Those who are hot-tempered, ignorant, egoistic, uttering bitter word, deceitful and roguish, are indiscipline. They are carried away in the strong current of Samsara like a piece of wood.
(74) First there must be knowledge and then compassion. This is how all monks achieve self-control. what can an ignorant person do ? How can he know what is good for him and what sin is ?
(75) All living beings love their life. For them happiness is desirable; unhappiness is not desirable. Nobody like to be killed. everybody is desirious of life. Everyone loves his own life.
(76) Those who have properly practiced the single vow of celibacy are said to have practiced all the vows. Therefore, a wise person should practice the vow of celibacy perfectly.
(77) A monk who is active to get himself worshipped by others, keen on fame and expects respectful treatment everywhere is in fact indulging in deceitful Karma and commits many sins.
(78)
A breach of vow of celibacy is a horrible sin. It is the root of carelessness and the cause of worst result. Therefore a monk should not commit such an offence in the world. He should keep himself away from such places as may challenge his self-control.
(79) Just as a young chicken has constant fear of cats, similarly , a person practicing the vow of celibacy has constant fear of the body of a woman.
(80) One should never utter such harmful words as may create displeasure or distrust in others, or by hearing which others may immediately lose their temper.
(81) Personal adornment, contact with women, and very rich food are like deadly poison named Talput for a person who is seeking self-realisation.
(82) A monk should never stare at a well-dressed woman or even at a painting of a woman on a wall. He should immediately withdraw his glance just as a glance at the midday sun is immediately withdrawn.
(83) Give up tenderness and strengthen yourself with penance; control desires and miseries will run away; get rid of faults and cut off attachment. Thus you will be happy in this worldly life.
(84) A monk who is keen to look after his own social prestige should never drink wine, liquor or any such intoxicating substance with his self as a witness.
(85) A person practicing celibacy should avoid privacy with even a woman whose hands, feet, ears, and nose are cut off and who may be a hundred year of age.
(86) Having destroyed all previous Karmas through self-control and penance, monks reach the path of liberation and attain Nirvana.
(87) If you think of enjoying sexual pleasure with every woman you see, you become unsteady like the Hada plant shaken by the breeze.
(88) When a thief is caught while breaking into a house , he is punished for the sin committed. Similarly, all living beings have to bear the fruits of their Karmas, either in this life or in the next life. No one can escape from the results of the Karmas.
(89) Even if the whole rich world is given to one man, he will not be satisfied with that. It is extremely difficult to get all the desires of a man fulfilled.
(90) By anger one gets the lowest type of life (i.e. Narak-gati). By ego one gets the low type of life. Deceit becomes a hindrance to a better state of life. Greed endangers this as well as the next life.
(91) A withered leaf of a tree falls down after some nights go by. Similarly the life of a man comes to an end. therefore, O Gautama ! do not careless even for a moment.
(92) A pig prefers to eat dirty things, leaving good food-grains aside. Similarly an ignorant person indulges in evil matters, leaving virtuous matters aside.
(93) A monk should always abstain from the pleasure of the objects of the five senses i.e. sound, form, smell, taste, and touch.
(94) The harm that an evil person does to himself is much more that the harm that his enemy may do him by cutting off his throat. Such a person, devoid of compassion, realises, his folly on his deathbed and repents of his evil deeds.
(95) A bitch with rotten ears is drive away from everywhere. Similarly a person of bad conduct, of an insubordinate attitude and of talkative nature is turned out from everywhere.
(96) O Man ! Refrain from sinful acts because human life goes by quickly. Those who are addicted to material pleasures or have no self-control are overpowered by delusion.
(97) O Men ! Awake ! Don't you understand that it is very difficult to obtain Right Knowledge after death, in the next birth. Those nights which have gone by shall not return. It is very difficult to obtain the human birth again.
(98) Human beings, whether young or old, die. Even those in the mother's womb. Just as a hawk snatches away quail, similarly death takes away.
(99) Just as the earth is foundation of all living beings, in the same way peace is the foundation of all the Tirthankaras, including the past and the future Tirthankaras.
(100) A wise man should know that fame, glory, praise, honour, homage and the material pleasures of the whole world are harmful to the self, and therefore should renounce them.
(101) Ego, anger, negligence, disease and laziness are the five object for not getting knowledge.
(102) Just as the small animals like deer etc., always keep themselves away from an loin on account of fear, similarly, a wise man, discerning true religion, should assays keep himself away from committing sinful acts.
(103) A revengeful person goes on inflicting injury on others and then takes delight in doing injury. But all such activates are sinful and ultimately result in miseries.
(104) A man without self-control kills living - beings mentally, verbally or physically, either for himself or for others or gets them killed through others.
(105) Deceitful persons perpetrating deceit are active only for their own comfort and happiness. They kill, cut, or dismember other living beings just for the sake of their pleasure.
(106) All living beings have their present life according to their Karmas. Their unhappiness is after latent. Wicked and terrified beings wander around experiencing the pains of birth, old age and death.
(107) Persons engrossed in worldly pleasure and attached to their own Karmas. They die when their life-span is over, just as a Tala fruit falls down, when detached from it stalk.
(108) A person has to experience his miseries all by himself. After death he goes to the next life all alone. The wise therefore know that there is nothing in this world which is worth taking shelter of.
(109) Keep yourself away from the influence of sensual pleasure. Discipline yourself, so that you may not have miseries in the next life, because such evil beings grieve, cry and groan a lot in the next birth.
(110) All living beings in this world experience individually the fruits of their own Karmas. Their life after death is determined by their past deeds. Nobody can escape the results of the Karmas.
(111) Those people who are only after pleasures and comforts in this world and are fully absorbed in sensual enjoyment, are reckless like the miserable persons. They do not know the path of spiritual bliss exhorted by the wise.
(112) Life is not permanent. It is limited. Knowing this and also having known the path of liberation, one should abstain from material pleasures.
(113) A determine person will be prepared to bear even the torture of iron nails to get wealth or some other reward, but a person who bears the torture of nail-like words without any expectation is indeed respectable.
(114) Telling a lie is condemned by all the saints in the world. It creates a world of distrust. therefore, one should avoid a lie.
(115) Never hate or humiliate others and never show your superiority. Never boast of your scriptural knowledge, gains, caste, community, penance and intellect.
(116) Those who do not backbite others, use violent words in their presence and who do not speak uncompromising or unpleasant language are always respected.
(117) A person who deceives or beguiles others in the matters of penance, speech, complexion, behavior and feelings becomes a Kilbish, i.e. a deity of an inferior category, in the next birth.
(118) Whether a child or an elderly person, a man or a woman, a monk or a householder-whoever he or she may be, but the one who neither backbites nor hates others and who neither loses temper nor becomes arrogant, commands respect.
(119) Attacks in the form of words pierce the ears and product disgust in the mind, but those who are spiritually brave and have self-control bear all these, knowing that it is their religious duty to do so and this is why they become respectable.
(120) A monk should abstain from staring at the physique or the parts of the body of women. He should not get interested in listening to their sweet words or should not give any attention to their amorous glances. He should not even think of all these, because they are likely to arouse his sex-instinct.
(121) While practicing equanimity, if the mind loses confidence in self-control, imagine that 'the objects of material pleasures are not mine and I do not belong to them', and thus you will get detached from them.
(122) A foolish and rash person who does not know that his life will ultimately be over, always keep on saying : 'This is mine. This is mine.' He tortures himself day and night for the sake of wealth, as if he would never have old age and death.
(124) Rich food arouses passions quickly. Therefore, a monk who is keenly interested in practicing the vow of celibacy should always avoid such rich food.
(125) It is not advisable for mice to live near a dwelling place of cat. Similarly, it is not desirable for a person practicing celibacy to stay in a house inhabited by a woman.
(126) When a man is suffering as a result of his past Karmas, neither his movable and immovable property, nor his money, nor the food-grain and other materials have any capacity to free him from the misery.
(127) To practice self-control is tasteless like a morsel of sand. To practice penance is as difficult as to walk on the edge of a sword.
(128) Just as it is very difficult to cross the ocean swimming with arms, similarly, it is very difficult for one who is not pacified to cross the ocean of self-control.
(129) The self-control of a man who does not give anything in charity is far better than a man who may give one million cows in charity every month.
(130) Wives, sons, friends and relatives follow a man till he is alive. None of them follows him after death.
(131) Much bereaved sons remove the dead body of their father from the house. Similarly, the father removes the dead body of his son. The same is the case with relatives. Therefore, O king ! practice penance.
(132) Just as a deer moves about in a forest all alone, in the same way I shall also move on the path of religion all alone, practicing self-control and penance.
(133) If the whole world together with all its wealth is given to you, even then, you will not find that adequate. It will not be able to protect you.
(134) Mother, father, daughters-in-law, brothers, wife and sons will not able to give any protection when I am suffering for my own diseases.
(135) He who has friendship with death, who is capable of escaping from death, or who knows that he will never die, can desire to see the next day.
(136) Just as a threaded needle does not get lost even when it falls on the ground, similarly the soul with knowledge of scriptures is not lost in the world of birth and death.
(137) The language used with the intention of anger, ego, deceit, greed, attachment, hatred, jest, fear, imagination and violence is regarded as untrue language.
(138) O Man ! know what truth is. The wise man who always obeys the command of truth conquers death.
(139) A horse-rider enjoys riding a noble horse. Similarly, the Guru enjoys instructing intelligent disciples. A horse-rider gets tired of riding a bad horse. Similarly, the Guru gets tired of instructing dull disciples.
(140) One who builds a house anywhere on the path is indulging in a doubtful activity. One should build a permanent house only at one's destination.
(141) One does not become a monk only by shaving one's head; one does not become a Brahamana only by chanting Aum; one does not become an ascetic only by living in woods and one does not become Tapsa only by wearing bark-garments.
(142) One becomes a monk by equanimity; a Brahamana by practicing celibacy; an ascetic by acquiring knowledge and a Tapasa by penance.
(143) Those who have love for and faith in the teachings of the Jina, who practice them with devotion, who are free from the dirt of Mithyatva and also free from the tortures of passions, limit their Samsara i.e., the cycle of birth and death.
(144) O Bhagwan ! What does the soul acquire by conquering anger ?
By conquering anger the soul acquires the quality of forgives. He does not do any Karma caused by anger and becomes free from the past Karmas.
(145) Oh Bhagwan ! What does the soul acquire by conquering ego ?
By conquering ego the soul acquires the quality of tenderness. He does not do any Karma caused by ego and becomes free from the past Karmas.
(146) O Bhagwan ! What does the soul acquire by conquering deceit ?
By conquering deceit the soul acquires the quality of straightforwardness. He does not do any Karma caused by deceit and becomes free from the past Karmas.
(147) O Bhagwan ! What does the soul acquire by conquering greed ?
By conquering greed the soul acquires the quality of contentment. He does not do any Karma caused by greed and becomes free from the past Karmas.
(148) Knowledge of various languages does not give shelter to human beings. How can training in various arts protect them? They thing that they are highly learned persons, but in fact they are ignorant, because they are committing sinful deeds.
(149) An indisciplined person is compared to a dog and a pig. Realising the sense of this comparison, a person who is keen on his welfare should establish himself firmly on the path of discipline.
(150) One must know that unhappiness arises from one's own evil deeds. How can those who do not know the cause of unhappiness, determine the ways to prevent it ?
(151) If a man follows the course of conduct which conforms to religion and which has always been pursued by wise men, he will never be blamed.
(152) A devout disciple should always remain duly quiet. He should not be talkative. He should learn spiritual matters by always remaining in the company of wise men and he should avoid interest in useless matters.
(153) A good disciple should leave his seat at one on being called by his preceptor, no matter how often this happens. He should then listen to him modestly.
(154) He is called a disciplined pupil, who obeys the orders of his teacher, always remains with him and is capable of reading the thoughts and expressions of his teacher.
(155) The knowledge of the disciples who serve their teachers and obey their instructions sincerely, grows like trees sprinkled with water.
(156) Just as it is very difficult to swallow a burning flame of fire, similarly, monkhood, particularly in young age, is extremely difficult.
(157) Just as it is very difficult to fill a gunny bag with air, similarly monkhood is extremely difficult for a weak person.
(158) A wise disciple should not respond unless he is asked. When he is asked something he should never tell a lie. He should control anger. He should bear pleasant and unpleasant words with equanimity.
(159) O Bhagwan ! what does the soul achieve by controlling the mind ?
By controlling the mind the soul achieves the concentration of mind. The souls with the concentration of mind controls the senses.
(160) O Bhagwan ! What does the soul achieve by controlling the speech ?
By controlling the speech the soul achieves mental steadiness and having achieved mental steadiness, the soul with controlled speech becomes qualified for self-realisation.
(161) O Bhagwan ! What does the soul achieve by controlling body ?
By controlling the body the soul achieves Samvara, i.e., cessation of Karma, and with Samvara, the soul with body-control, controls the influx of sinful Karmas.
(162) A monk should have compassion for all beings. He should have forgiveness for all. he should restrain himself and observe celibacy. He should avoid all sinful activities. He should move about with control over his senses.
(163) A monk may hear many things with his ears and he may see many things with his eyes, but it is not proper for him to tell others everything that he may have heard or seen.
(164) There is one eternal place on the top of the cosmos where there is no old age, death, disease or pain. But is very difficult to reach there.
(165) Those who are not fond of different tastes, who are not interested in showing miraculous tricks , who are not deceitful, who do not backbite others, who do not show wretchedness, who do not praise themselves or get themselves praised by others, and who do not arouse undue curiosity among others, are respectable.
(166) A monk should never tell a lie and should not use categorical language. He should avoid faulty language and should always abstain from deceit.
(167) When a person practicing celibacy is alone, he should neither stand nor talk, with a woman if she is also alone, in the temples of Cupid or in a lonely house or in a small street between two houses; or even on a big public road.
(168) A learned disciple should not get upset at the strict discipline enforced by his preceptor. He should bear forgiveness. He should avoid the company of inferior persons and keep himself away from jests and amusing behavior.
(169) A monk who is interested in practicing the vow of celibacy should always avoid such stories of women that would create excitement in mind and increase sexual desire.
(170) It is not easy for a person who knows about the pleasure of sex to abstain from it. To practice the great vow of celibacy wholeheartedly is really very difficult.
(171)
After destroying all the Karmas and being free from Karmic dust, the soul attains liberation, rises to the top of the cosmos and remains eternally there as Siddha Bhagwan.
(172) When one knows both what is life and what is non-life, then one is able to know what the different types of existence are amongst the living beings.
(173) Attachment and hatred are the seeds of Karma. The wise men say that Karma is caused by delusion. Karma is the root of birth and death. The wise men say that the cycle of birth and death is the cause of unhappiness.
(174) O Monk ! The place which is situated on the top of the cosmos is the eternal abode. It is very difficult to reach there. Those who have reached that place have no unhappiness. Their cycle of worldly existence comes to an end.
(175) A monk practicing penance should not allow any thought about woman's physique, beauty, gestures, smiles, sweet words, indications, glances, etc. to linger in his mind and should avoid seeing them.
(176) A monk practicing the vow of celibacy should always eat his food, collected according to the prescribed rules, in a limited quantity, at proper time, and with a peaceful mind. He should never eat too much.
(177) A monk who is free from all the worldly ties, who has realised that ultimately he is all alone, who has left his house for ever, and has decided to live on alms, really experiences true happiness.
(178) A monk who is keen on attaining eternal happiness of his soul and always ready to discard this impure and transitory physical body, cuts the bondage of birth and death and attains Moksha, from where there is no return.
(179) For a monk who has left his wife and children, and is above the material activities, there is nothing that is pleasant and there is nothing that is unpleasant.
(180) A monk is one who never narrates such stories that would invite quarrels, who never gets angry, who always controls his five senses, who firmly observes the rules of self-control, who is calm and never disregards others.
(181) A wise monk should accept the five great vows, viz. Non-violence, Truth, Non-stealing, Celibacy and Non-acquisition and he should always practice the religion as preached by the Jinas.
(182) While a man keeps on prattling, 'this is mine, this is not mine; I have done this; I have not done this', - the robbers (in the form of day and night) keep robbing him. How can one then be careless ?
(183) Just as there result of eating the beautiful Kimpaka fruit is not good, similarly, the result of enjoying worldly pleasure is not good.
(184) Material pleasures are like thorns. Material pleasures are like poison. Material pleasures are like a poisonous serpent. People seeking pleasure get into an unhappy state of rebirth, without getting any of the pleasures.
(185) Time flows on. Nights go by quickly. Human pleasures are not permanent. Just as birds abandon a tree the fruits of which are over, similarly pleasures forsake weak men.
(186) Life once torn cannot be stitched up again. There is no protection against old age. Therefore, knowing this, do not be careless. Those who are careless, those who kill living beings and those who do not have self-control, who refuge will they seek ?
(187) It is very difficult for all living beings to get human birth even after a very long time, because the results of Karmas are very hard. Therefore, O Gautama ! do not be careless even for a moment.
(188) Look at human life in this world ! It may be over either early in youth or after a hundreds years. You should know that this life is an abode for very short duration. However, the greedy people still remain engrossed in worldly pleasure.
(189) When ordinary people sleep in delusion, a wise person who remains watchful will not put trust in carelessness. Time is horrible and the body is fragile. Therefore, you should move about carefully like a Bharnada bird.
(190) All those who have no knowledge are likely to suffer misery. Ignorant persons get afflicted again and again in this endless world.
(191) One should never act either by words or by deeds either publicly or privately, in an manner which is not agreeable to wise men.
(192) All those who are totally attached to the body, complexion and beauty in thought, words and deeds, are ultimately creating miseries for themselves.
(193) Religion itself is an island, a resting place, strength and the best shelter for living beings being swept away by forceful currents in the form of old age and death.
(194) Passions (anger, ego, deceit and greed) are called fire. Knowledge, self-control and penance are called water. The flames of fire do not burn me because they are showered with the water of scriptural study.
(195) A monk should be free from possessiveness, ego, companionship and attachment. He should treat all living beings, whether animate or inanimate with equanimity.
(196) A monk should maintain equanimity on the occasions of gain and loss, happiness and praise and honour and dishonour.
(197) Your body is decaying. Your hair is becoming grey. Your strength of hearing is decreasing. Therefore, O Gautama ! do not be careless even for a moment.
(198) A weak person carrying a heavy burden repents for taking an uneven road. Similarly you will repent if you choose a wrong path. Therefore, O Gautama ! do not be careless even for a moment.
(199) A drop of drew remains suspended on the tip of a blade of grass just for a moment. Human life is also like that . Therefore, O Gautama ! do not be careless even for a moment.
(200) You have nearly crossed the great ocean. Why are you then standing, having reached the shore? Be quick to cross over it. O Gautama ! do not be careless ever for a moment.
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Source : "Jina Vachana", Compiled By Mr. Ramanlal C. Shah,
Published By Shri Bombay Jain Yuyak Sangh-385, Sardar V. P. Road, Bombay-4
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Mail to : Ahimsa Foundation
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