Atma Shatakam Or Nirvan Shatakam

This document appears to be an English translation and commentary of two significant spiritual texts, Atma Shatakam (also known as Nirvanashtakam) and Shree Veetragastotra. It also contains extensive commentary on Jain philosophy and the qualities of a Tirthankara.

Here's a comprehensive summary, broken down by the likely content:

Part 1: Atma Shatakam / Nirvanashtakam (attributed to Adi Shankaracharya)

• Introduction: The introductory notes emphasize that these writings describe the ultimate goal for those seeking liberation. They also serve as a meditation tool, aiming to bridge the gap between understanding and experiencing one's true nature. A strong caution is given: spiritual readiness is paramount. This readiness is explained in Sankhya/Yoga terms (perfected yama and niyama), Jain terms (spontaneously practiced five great vows, five acharas, five sanitis, and three guptis, leading to perfect Vyavahara), and Vedanta terms (approaching sthitapragnata through karmayoga). Without this foundation, meditation can be dangerous, leading to a steep fall. Guidance from a guru is recommended.
• The Core Message (Verses 1-6): The verses are a powerful assertion of the Self beyond the physical and mental. The speaker declares what they are not, negating identification with:
  • Internal Faculties: Mind (manas), intellect (buddhi), ego (ahamkara), and consciousness/thought-process center (chitta).
  • Senses: Hearing, taste, smell, sight, and by extrapolation, touch (the five Jnana Indriyas).
  • Physical Constituents: Space, earth, fire, air, and by extrapolation, water (the five Mahabhutas).
  • Life Forces & Bodily Functions: Life-force (prana), instincts, five bio-energies, seven bodily substances, and the five sheaths (koshas).
  • Limbs/Actions: Speech, hands, legs, anus, and genitals (the five Karma Indriyas).
  • Emotions & Attachments: Likes, dislikes, greed, delusion, pride, jealousy.
  • Worldly Pursuits: The four Purusharthas (dharma, artha, kama, moksha).
  • Dualities: Virtue and sin, happiness and pain.
  • Rituals & Objects: Holy words, places, books, practices, food, the eater, the eaten.
  • Life Events & Relationships: Death, doubt, differences with others, father, mother, birth, relatives, friends, guru, disciple.
  • Mental States & Physical Attributes: Thoughts, shape, color.
• The Affirmation: In each negation, the verses conclude with the powerful affirmation: "I am knowledge, I am joy, I am the Almighty. I am the Almighty." This highlights the true nature of the Self as pure consciousness, bliss, and the divine.
• Final Verse: The last verse states that the Self is present in everything, the object of all senses, eternally in equipoise and tranquility. For the true Self, there is no liberation or bondage, as it is already That.

Part 2: Shree Veetragastotra (by Muni Hemchandracharya)

• Introduction: This section explains that the Veetragastotra is a devotional poetic composition by a great Jain saint, written at the request of King Kumarpala of Gujarat. It emphasizes that while accurate about the Omniscient (Veetrag), it incorporates poetic imagination. The author's deep love for the Veetragas and their religion leads to arguments against other Gods and religions, intended to encourage the king to study Jainism. Readers are advised to focus on the understanding of the Divine rather than getting bogged down in counter-arguments.
• Translator's Notes: The translator acknowledges their limitations in Sanskrit and subject knowledge but highlights their reverence and the benefit of a saint reviewing the translation. The emphasis is on capturing the spirit and meaning rather than a literal translation. Sanskrit words are retained where English equivalents are inadequate. The format of Sanskrit verse, English verse, and English translation is explained as aiding Swadhyaya (repeated study and memorization), which is crucial for spiritual growth, even if the mind wanders during recitation. The repetition of sacred words is compared to cleaning a body with soap and water, or emery paper rubbing off karmic dust, eventually leading to purification even without full comprehension.
• The Nature of the Veetragas (Tirthankaras):
  • Chapter 1: Introduction: Describes the Omniscient as the greatest of all Gods, destroying ignorance, free from desires and aversions, bowed to by all heavenly beings and men. He expounded the four aims of life and His knowledge encompasses all past, present, and future. He is the union of Omniscience, unconditional joy, and ultimate achievement. The author declares refuge in such a Parmatma and considers himself a mere servant, dedicating his speech to singing His praise. He humbly likens himself to a lame man attempting to cross a jungle to praise the Veetragas.
  • Chapter 2: Four Extraordinary Qualities at Birth: Explains that these qualities, while seemingly poetic, should be accepted on faith and later realized through practice. These qualities relate to the Tirthankara's physical form and essence:
    • Body Color: Mentioned as green, white, gold, red, or black, signifying purity.
    • Fragrance: The body is naturally fragrant, attracting divine beings.
    • Health: Free from all diseases.
    • Purity: No sweat or dirt accumulates on the body.
    • Blood: Described as pure white like milk.
    • Flesh: White, fragrant, and not causing revulsion.
    • Breath: So fragrant that bees leave flowers to be near it.
    • Invisibility of Bodily Functions: Eating and excretion are imperceptible to ordinary eyes.
  • Chapter 3: Eleven Extraordinary Qualities after Destroying Ghati Karmas (Omniscience): These relate to the enlightened state of a Tirthankara:
    • Visible to All: Facing everyone simultaneously.
    • Large Audience Capacity: The Samavasarana (divine assembly hall) accommodates billions comfortably.
    • Universal Language: The discourse automatically translates into all languages, including those of animals.
    • Dispelling Diseases: Clouds of diseases disperse within a large radius.
    • Protection from Pests: Rats, insects, and parrots cease their destructive activities.
    • Quenching Ill Will: Fires of jealousy and ill-feeling are extinguished.
    • Neutralizing Evil Forces: Evil planets, spirits, and unnatural deaths are averted.
    • Balanced Weather: Rains are perfectly regulated.
    • Calming Disturbances: Internal and external attacks causing loss are pacified.
    • Averting Famine: Famines are eradicated.
    • Aura (Bharnandal): A brilliant halo surrounds the head.
    • Uprooting Karmas: The Tirthankara has completely destroyed the "jungle" of karmas.
    • Exceptional Birth: The Tirthankara birth is a natural result of immense effort, not sought for its glory.
    • Compassion: Profound sympathy for all beings.
  • Chapter 4: Nineteen Extraordinary Qualities Created by Devas: These are manifestations of divine respect and assistance:
    • Dharma Chakra: A rotating wheel signifying the Lord's dominion.
    • Indradwaja: A symbolic flag.
    • Lotus Seats: Golden lotuses appear where the Lord walks.
    • Four Mouths: Imagined to allow simultaneous discourse on four aspects of Dharma (charity, discipline, penance, devotion).
    • Samavasarana: A divinely constructed assembly hall with concentric fortresses.
    • Thorns Turning: Thorns bend to avoid harming the Lord or His followers.
    • Body's Imperishability: Hair, nails, etc., do not grow after renunciation.
    • Conversion of Opponents: Arguments with philosophers end in conversion.
    • Seasons' Respect: Seasons submit to the Lord's presence.
    • Fragrant Offerings: Devas shower fragrant water and flowers.
    • Circumambulation: Birds and beings move around the Lord in reverence.
    • Wind's Gentleness: The wind becomes mild and fragrant.
    • Trees' Reverence: Trees bend in respect.
    • Devotional Service: Millions of Devas are in service.
    • (The text notes that the remaining qualities like Ashokavraksha, Chamara, Simhasan, etc., are described later.)
  • Chapter 5: Eight Distinctive Qualities (Pratiharya): These are specific attendants or signs:
    • Ashokavriksha: A beautiful, joyful tree accompanying the Tirthankara.
    • Flower Carpets: The Samavasarana is covered in flowers up to the knees.
    • Musical Discourse: The Lord's words are sung in beautiful ragas, captivating even deer.
    • Chamaras (Fans): White fans, resembling moon rays, are waved.
    • Lion-like Deer: Deer become bold like lions in service.
    • Luminous Aura: A moon-like aura brings great joy.
    • Dundubhi (Drum): A drum announces the Lord's glory.
    • Chatra (Umbrellas): Three ornate umbrellas signify highest achievement.
  • Chapter 6: Argument Against Opponents: Addresses those who are indifferent or critical of the Tirthankara:
    • It's natural to feel unhappy about those who are indifferent or speak lies out of jealousy.
    • Those who oppose the Lord, when consumed by passions, are pitied by the discerning.
    • A desireless being is one with the Lord; a desiring opponent is no match.
    • Devas, longing for liberation, yearn for the Lord's path; those unfamiliar with its external aspects cannot grasp the internal.
    • The author declares loyalty and service to the Lord, as only He can protect.
    • The author laments those who misguide others with wrong beliefs and practices.
    • Intelligent people should not believe in Gods who are compared to impossible things (son of a widow) or those who create and destroy the universe.
    • Critiques the idea that God is always free from karmas and yet creates and sustains the world.
    • Argues against Gods who act based on human actions, as they are not truly independent.
    • Dismisses arguments that God's actions are incomprehensible or beyond debate.
    • Agrees that omniscience is an action, but specifies different types of Omniscient beings (Siddhas and embodied ones).
    • Prays that those blessed by the Lord abandon false theories of creation and embrace His teachings.
  • Chapter 7: Destroying the Idea of God as Creator:
    • Argues that without actions, one cannot have a body, mouth, or speech (scriptures).
    • A bodyless, perfect God has no necessity or reason to create.
    • If created out of volition, it's either for fun (making God like a child with desires, which is contradictory) or out of compassion.
    • If out of compassion, why is there suffering in the world?
    • If God relies on human actions, He is not independent. If karmas govern outcomes, God is unnecessary.
    • The argument that God's creation is beyond debate is illogical.
    • Omniscience is accepted, but not necessarily a single creator God.
    • Prays that those who receive the Lord's blessings reject the idea of God as creator.
  • Chapter 8: Destruction of Principles Accepting Truth as Truth (Anekantavada Defense):
    • Critiques philosophies that posit absolute permanence (Nitya) or absolute change (Anitya) due to logical fallacies (Kruta Mancha, Akruta Kruta, Kruta Nasha, Akruta Agama).
    • Explains how these extreme views lead to the absence of happiness and unhappiness, virtue, sin, liberation, and bondage.
    • Argues that concepts like sequential experience of happiness/unhappiness, or the possibility of virtue and sin, require a substance that is both permanent and changing.
    • Defends Anekantavada (the Jain principle of manifold aspects) by showing that:
      • Combining elements can neutralize defects (jaggery + ginger).
      • Different qualities can coexist in one substance.
      • Buddhists accept differing qualities (knowledge and its reflection).
      • Philosophical schools like Mimansakas and Vaisheshikas, by accepting multiple colors in a picture or multiple gunas (Sattva, Rajas, Tamas) in Prakriti, implicitly acknowledge Anekantavada.
  • Chapter 9: Praise of Difficult Times (Dushamakala/Kalikala):
    • Praises the current era (Kalikala) as beneficial because devotion to the Lord yields results quickly, making one ready for liberation.
    • Compares it to finding a Kalpavriksha in a desert, highlighting the greater value of blessings in challenging times.
    • Emphasizes that true teachings spread even in this era if listeners have faith and meet wise scholars.
    • Suggests not getting upset by bad behavior in this era, as arrogance exists even in better times.
    • Views this era as a test for the path of liberation.
    • Expresses gratitude for finding the Lord's feet (guidance) in this difficult age.
    • Finds the current era praiseworthy for finally meeting the Lord after wandering in past cycles.
    • Compares the Kalikala to a poisonous snake adorned by a jewel (the Lord), making it beautiful.
  • Chapter 10: Praise of Amazement:
    • Asks the Lord to break the cycle of interdependence and freely shower blessings.
    • States that no one with a thousand eyes or tongues can fully grasp the Lord's glory and qualities.
    • Highlights the Lord's ability to remove even subtle doubts of advanced beings.
    • Praises the Lord's apparent diversity of being joyous yet detached, detached yet beneficial.
    • Acknowledges that the Lord's life story and qualities are beyond ordinary comprehension.
    • Bows in reverence to the Lord, who embodies all amazing qualities amidst divine pomp.
  • Chapter 11: Praise of Your Greatness:
    • Praises the Tirthankara for overcoming tribulations and obstacles with cleverness.
    • Highlights the paradox of loving liberation (compared to a woman) without attachment, and "killing" passions without hatred.
    • Notes the Lord's winning over the three worlds without expectation, fear of sins, or outward show.
    • Emphasizes the Lord's supreme pomp and glory despite giving and taking nothing, a testament to rare wisdom.
    • Points out that the supreme state came to the Lord due to detachment, unlike others who gave their bodies.
    • Recognizes the Lord's balance of being harsh to desires and compassionate to beings.
    • Acknowledges that qualities seen as defects by others are strengths in the Lord (e.g., forgiveness, renunciation).
    • Expresses fortune for being able to sing the praise of such a holy and great being.
  • Chapter 12: Praise of Your Detachment:
    • Describes detachment as a spontaneously cultivated quality from past lives.
    • Notes a greater detachment towards happiness than unhappiness.
    • Highlights the perfect effectiveness of detachment honed by discrimination.
    • Explains Rati Samadhi, where the Lord, while partaking of things due to past karma, remains mentally detached.
    • Praises detachment from sense objects and the realization that indulgence leads to unhappiness.
    • Notes detachment from happiness, unhappiness, bondage, and liberation after renunciation.
    • Distinguishes the Lord's true detachment (from knowledge of causes) from that of others motivated by unhappiness or worldly desire.
    • Acknowledges the Lord's continued goodness to the world despite detachment.
  • Chapter 13: Praise of Conditional Help to All:
    • Describes the Lord's uncalled-for, selfless affection and help.
    • Praises His tender mind without "mine-ness," pure speech, and unblemished character.
    • Highlights His bravery, quietude, and equipoise, coupled with the smashing of karmic thorns.
    • Reiterates the Lord's final birth, freedom from disease, inability to go to hell, freedom from karmic dust, and indescribable beauty and qualities.
    • Compares Him to a Kalpavriksha, giving fruits without watering and beneficial things even when not requested.
    • Expresses surrender and the desire to find the final fruit (Moksha) through Him.
    • Acknowledges His mastership despite detachment, compassion despite having no "mine-ness," and protection despite no desires/aversions.
    • Surrenders to Him, comparing Him to a Chintamani jewel and a Kalpavriksha that gives freely.
    • Asks the Lord to accept him, acknowledging his inability to meditate on the Lord's bodiless state.
  • Chapter 14: Praise of Purity in Yoga:
    • Praises the Lord's victory over the mind by stopping harmful activities without force, using pure knowledge.
    • Notes His control over senses through discriminative intellect, not suppression or indulgence.
    • Suggests yoga is inherent in Him from childhood.
    • Highlights His detachment to known sense objects but unity with unseen beings.
    • Praises His consideration for those who harm Him, far greater than for those who serve Him.
    • Notes His great good to harmful beings (like snakes) and detachment towards near ones (if their karma dictated suffering).
    • Mentions His Atma being steady in Samadhi, above happiness or unhappiness.
    • Points out the merging of the meditator, meditation, and the object of meditation in Him.
  • Chapter 15: The Prayer of Devotion:
    • States that the Lord's serene face and bearing have won the world.
    • Critiques those who dishonor Him, comparing their foolishness to mistaking Mount Meru for grass.
    • Laments those who missed the essence of His religion, comparing it to losing a wish-granting jewel or wasting immortal nectar.
    • Prays for the fire of jealousy to consume critics (though the author refrains from explicit malice).
    • Condemns those who equate His religion with others, calling them subjugated by ignorance.
    • Compares His teachings to immortal nectar and other religions to poisonous water.
    • Expresses joy and gratitude for the success of his birth due to praising the Lord.
    • Bow to the earth touched by the Lord, where His nail marks linger like a red bangle.
  • Chapter 16: The Prayer of One's Own Shortcomings:
    • Expresses being filled with peace from the Lord's teachings, yet baffled by the internal poison of likes and dislikes.
    • Confesses inability to enumerate past shameful acts.
    • Describes being made fickle by delusions, switching between attractions and freedom, anger and forgiveness.
    • Laments having done shameful acts despite knowing the Lord's knowledge, faith, and vision, thereby self-inflicting future misery.
    • Feels robbed of the Three Jewels by delusion, desire, and aversion, likening himself to being killed by thieves.
    • Expresses having sought refuge in the Lord's feet after exploring other religions, pleading to be led across the ocean of the world (liberation).
    • Acknowledges the Lord's kindness in placing him in a high spiritual position and expects Him not to be indifferent to his further progress.
    • Implores the Lord, the sole knower of remedies, to fulfill His duty of leading him to liberation.
  • Chapter 17: The Prayer of Submission:
    • Submits to the Lord's feet, confessing wrongdoings and rejoicing in good deeds.
    • Prays for past wrong acts (through action, instigation, or approval) to become powerless in forming new karmas.
    • Rejoices in the good deeds done towards the path of liberation (right faith, knowledge, conduct).
    • Remembers and rejoices in the good qualities of all Arihantas (Tirthankaras).
    • Submits to the Lord's teachings, the Siddhas, and the Saints who follow His path.
    • Forgives all beings and asks for forgiveness, praying for friendship and sympathy towards all.
    • Declares that upon taking refuge, he feels no loneliness or depression.
    • Prays that the Lord, the friend of those who take refuge, continues His kind attitude until liberation is reached.
  • Chapter 18: The Prayer of Few Hard Words:
    • States the need to say harsh words for self-purification to the Lord who knows the speaker's mind.
    • Points out the Lord's unique qualities compared to other Devas: no riding on animals, no unhealthy physical attributes, no weapons, no embracing women.
    • Notes that the Lord has not frightened good men or caused distress through emotions.
    • Highlights that the Lord has not cared for creation, protection, or destruction of the universe, nor has His image been associated with dancers.
    • Questions how examiners can identify Him as God if His symbols and actions are so different from societal norms.
    • Dismisses the arguments of poor-intellected examiners and the pursuit of such examination.
    • States that the opposite of ordinary mortal qualities are present in the Lord, which is His distinctive quality.
    • Contrasts the Lord's opposite qualities (free from anger, greed, fear) with those of ordinary people, making Him understandable to the less intelligent.
  • Chapter 19: The Prayer of the Lord's Orders:
    • Expresses that truly residing in the Lord's mind is rare, but the Lord residing in his mind is possible and sufficient.
    • States that if the Lord resides in his mind, he needs nothing else.
    • Critiques other Devas for misleading people through anger, pleasure, or offerings.
    • Explains that the Lord's presence in the mind saves one from such deception.
    • Clarifies that the Lord's detachment does not mean He doesn't fulfill needs; following His path is like a Chintamani jewel.
    • Asserts that following the Lord's path and orders is superior to worship and leads to liberation, while disobedience leads to further rebirths.
    • States the Lord's orders: give up Ashrava (attraction of karmas) and practice Samvara (tranquility, equipoise).
    • Explains that Ashrava causes rebirth, and Samvara leads to Moksha. These are the essence of all teachings.
    • Confirms that following these orders has led many to Moksha in the past, present, and future.
    • States that by abandoning other devas and following His path, beings are freed from karmas permanently.
  • Chapter 20: The Prayer Seeking Blessings:
    • Asks for the dust of the Lord's feet on his forehead as a particle of virtue, to remain there until he is in this world.
    • Prays for tears of joy from seeing the Lord's face to wash away sins committed by seeing unworthy things.
    • Hopes for marks from bowing to be repentance for bowing to unworthy beings, thus washing away sins.
    • Prays for bodily hair to stand erect with joy, digging deep to remove his strong love for other religions acquired over infinite rebirths.
    • Asks for his eyes, drinking the nectar of the Lord's face, to become steady.
    • Prays for his eyes to constantly seek the Lord's face, his hands to serve, and his ears to listen to His qualities.
    • Hopes his speech, though unsharpened, be blessed for singing the Lord's qualities.
    • Declares himself the Lord's courier, slave, and servant, asking the Lord to accept him by saying "You are mine."

In essence, the document presents a rich tapestry of spiritual inquiry. The Atma Shatakam is a direct philosophical exploration of the Self's identity beyond the material. The Veetragastotra, on the other hand, is a devotional hymn that delves into the characteristics, virtues, and salvific power of the Tirthankaras within the Jain tradition, while also engaging in philosophical debate against opposing views. The introductory and supplementary notes provide crucial context for understanding the practices and philosophical underpinnings of these spiritual traditions.