Mahashraman Mudit Kumar
सत्या कथन
Truthful Speech
१०९. जो साची नें सांची कहें, तेतो निंदा म जांणों कोय I
साची नें साची कहणी निसंक सूं, ते पिण अवसर जोय II
There is no censure involved in calling the truth the truth. One should unhesitatingly call the truth the truth, but keeping in mind the occasion.
साधु
A Sadhu (A religious mendicant)
११०. कहो साध किसक सगा, तडकें तोडें नेह I
आचारी सूं हिलमिलें, अणाचारी सूं छेह II
A sadhu (religious mendicant) is not permanently bound to anyone. He snaps the relationship at any moment. He is very close to the righteous and keeps the wicked away.
साध्वाभास
False Feeling of someone being a Sadhu
१११.प्रतिबिम्ब ने जे कोई मानें चन्द्रमा, ते तो कहिजें विकल समान I
ज्यूं गुण विण सरधें साधु भेष नें, ते खूता मिथ्याती पूर अग्यान II
He is witless and ignorant who takes the reflection of the moon to be the real moon. Likewise, he too is ignorant and has an incorrect view of reality who confuses the appearance of a sadhu devoid of qualities with his reality.
सुकृत
Virtuous Actions
११२. विद्या अरु वर नार संपद देह शरीर सुख I
मांग्या मिले नहीं च्यार, पूर्व सुकृत कीधां विना II
In the absence of virtuous actions in the previous life, one cannot get on demand right education, a good wife, property and physical happiness.
सुख-दु:ख
Happiness and Sorrow
११३. सुख दुख तो संसार में, सब काहूको होय I
ग्यानी भुगते ग्यान कर, मूर्ख भुगते रोय II
Everyone in this world has to go through periods of happiness and sorrow. The wise man experiences them with understanding, while the ignorant man with utmost crying and pain.
स्वच्छंदता
Absence of Restraint
११४. छांदो रुंध्यां विण संजम नींपजे, I
तो कुण चाले रे परनी आग्य मांय II
If one could practise self-restraint without curbing arbitrariness, there would be no need for discipline.
हिंसा
Violence
११५. जिण मारग री नींव दया पर, खोजी हुवें ते पावें I
जो हिंसा मांहे धर्म हुवें तो, जल मथीयां घी आवें II
Compassion is the foundation stone of Jainism. One who makes an intensive search for it can alone find it. Expecting religiosity to inhere in violence is tantamount to churning water in order to get clarified butter out of it.
११६. सूइ नाकें सिंधर पावें, कहो किम आगो पेसें I
ज्यूं हिंसा मांहे धर्म परुपें, ते सालोसाल न वेसें II
Just it is not feasible to pass a rope through the eye of a needle, it is also not possible for religion to dwell in violence.
११७. मछ गलागल लोक में, सबला ते निबलां नें खाय I
The law of the sea prevails in the world. The bigger fish is swallowing the smaller one. The stronger swallows the weaker.
हिंसा-अहिंसा
Violence – Non-violence
११८. ओर वसत में भेल हुवें पिण, दया में नहीं हिंसा रो भेलो I
ज्यूं पूर्व ने पिछम रो मारग, किण विध खायें मेलो II
It may be possible to amalgamate other things, but it is impossible to amalgamate compassion and violence. How can the polarity of the East and the West be undone?
हिंसा और धर्म
Violence and Religion
११९. हिंसा री करणी में दया नहीं छें दया री करणी में हिंसा नांही I
दया ने हिंसा री करणी छें न्यारी, ज्यूं तावडो ने छांही II
There is no compassion in violent acts and there is no violence in compassionate deeds. The two types of actions are as far apart as sunshine and shade.
होनहार
The Promising Child
१२०. लोक मांहे पिण कहें छें ओखांणों,
पूत रा पग पालणा में पिछाणों I
ते पालणों तो ज्यांहि रह्यो ताहि,
पूत रा पग जोवों पेट रें मांहि II
It is proverbial to say that a look at the child in the cradle can predict its future. The cradle comes much later; in fact, one can read the future of the child in the mother's womb itself.
क्षणभंगुरता
Transience
१२१.वृक्ष तणो ज्यूं पाको पानड़ो, ते पडतां कांय न लागे वार I
ज्यूं तूटे आउखो मरतां मिनष नों, जब कोई न सके राखणहा II
It does not take long for the withered leaf to drop from the branch of a tree. Once one's alloted life-span is over, no one can save one from death.
१२२. अथिर वेग नदी तणो, वले अथिर बादल नीं छायां I
ज्यूं अथिर आऊखो मिनष रो, जेहवी जुवारी री माया II
A river's flow, the shadow of a cloud and the riches of a gambler are transient. Likewise, man's life too is transient.
ज्ञान
The Knowledge
१२३. जीव अजीव ओलख्यां विनां मिटें नहीं मन रो धर्म I
समकत आया विण जीव नें, रुके नहीं आवतां कर्म II
The human mind cannot rid itself of illusion without distinguishing between the conscious being and the non-soul. Similarly, stopping the flow of Karmik matter is not possible without attaining the correct view of reality or true spiritual insight.
१२४. सूतर अर्थ सीखाय ए, सुध मारग आंणे ठाय ए I
आपे समकत चारित एह ए, धर्मदान छें आठमों तेह ए II
To put someone on the right path by teaching him sacred aphorisms and their meaning and to give him right action and true spiritual insight is bestowal of righteouisness (dharam-dan). It occupies the eighth place among the ten chanties comprising compassion etc.
१२५. साधु संगत पाय, सुणें एक चित्त लगाय I
पखपात परहरे ए, खबर बेगी पडें ए II
After coming in contact with the monks, one who hears their sermons attentively and grasps the meaning impartially, gets knowledge immediately.
