Fari Kyare Malse Aa Jivan

This document is a collection of inspirational and instructive verses and commentary from various Jain scriptures, primarily the Visheshavashyak Bhashya, compiled by Ratnasundarsuri under the title "Fari Kyare Malse Aa Jivan" (When Will We Get This Life Again?). The book emphasizes the importance of living a virtuous and disciplined life according to Jain principles, particularly for ascetics (munis).

Here's a breakdown of the key themes and teachings presented across the pages:

Central Themes:

• The Peril of "Kashayas" (Negative Emotions): Page 1 strongly warns against even the slightest trace of anger, pride, deceit, and greed. These are likened to a spark that can destroy a vast forest or a small snake that can be deadly. Even a small kashaya can nullify years of ascetic practice.
• The Importance of Swadhyaya (Self-Study) and Recollection: Page 2 highlights that even learned individuals who don't continuously recall and internalize scriptural knowledge are considered unfit for discipleship or even spiritual guidance. Constant practice and remembrance are crucial.
• The Significance of Guru's Grace: Page 3 emphasizes that pleasing one's guru through virtuous conduct leads to "Samyak Shrut" (right knowledge), which is the ultimate benefit, far outweighing worldly gains. This right knowledge protects from sin and distress.
• The Disconnect Between Knowledge and Practice: Page 4 criticizes those who have acquired vast scriptural knowledge but fail to implement it in their lives. This knowledge is deemed useless, like almonds that can create blood but are not consumed by someone who is anemic. True knowledge lies in its application.
• The Deceptive Nature of Worldly Happiness: Page 5 argues that worldly pleasures, whether wealth, power, or sensory gratification, are merely antidotes to suffering, not true happiness. They are ultimately rooted in karmic forces and keep the soul bound to the cycle of birth and death. True happiness lies in freedom from karma.
• The Necessity of "Upsham" (Calmness/Suppression of Passions): Page 6 equates the essence of the ascetic life ("Shraman Jivan") with "Upsham" (suppression of passions). Without mental stillness and a calm mind, navigating the ocean of sensory desires is impossible.
• The Need for Constant Vigilance in Maintaining Virtues and Avoiding Vices: Page 7 uses the analogy of a newborn baby needing constant care to illustrate that spiritual virtues, even if acquired, require continuous vigilance to be preserved. Vices, on the other hand, are inherently self-sustaining and require strong effort to overcome.
• The True Meaning of Anumodana (Appreciation of Good Deeds): Page 8 clarifies that true appreciation of others' good deeds (Anumodana) stems from genuine joy and happiness, not from mere words spoken for show or self-promotion. It is also a key tool for spiritual progress.
• The Importance of Living in a Spiritual Community (Gachha): Page 9 stresses that living in a spiritual community or under the guidance of a guru is essential for maintaining purity of conduct, spiritual progress, and avoiding pitfalls, comparing it to a fish needing the ocean for survival.
• Worldly Happiness as a Temporary Antidote: Page 10 reiterates that worldly pleasures are merely temporary reliefs from suffering. True happiness is only found in a state of freedom from karma, achieved through a life devoid of kashayas and dependencies.
• Action Aligned with One's Own Capacity: Page 11 states that true reverence for the omniscient beings (Tirthankaras) is demonstrated through one's own virtuous actions performed according to their capacity, not just by mere remembrance or praise.
• The Burden of Attachments: Page 12 uses the analogy of a bird shedding weight to fly, emphasizing that shedding mental attachments (like affection, desire, pride, expectation) is crucial for spiritual upliftment and liberation. While spiritual tools are necessary, one should not become attached to them.
• Maintaining Detachment Amidst Worldly Interactions: Page 13 highlights the challenge of living a disciplined life while still interacting with worldly objects and people. The key is to remain detached, avoiding attachment or aversion, much like a rock remains unaffected by external elements.
• Obstacles on the Path of Righteousness: Page 14 explains that pursuing good deeds often attracts obstacles, just as growing flowers is more difficult than growing weeds. These difficulties are necessary trials to purify the soul, like gold passing through fire.
• The Danger of Associating with the Unwise: Page 15 cautions against giving excessive advice or engaging in long conversations with those who are heavily burdened by karma or are spiritually unwise, as it can lead to aversion or be misinterpreted as an endorsement of their flaws.
• The Fall of the Learned Due to Indulgence: Page 16 warns that even highly knowledgeable individuals can fall into lower realms (like Nigoda) if they succumb to the indulgence of sensory pleasures, neglecting their spiritual practice.
• The Consequence of Not Practicing Dharma: Page 17 emphasizes that neglecting Dharma during one's youth and strength will inevitably lead to regret and suffering in old age and at the time of death. The proper use of one's senses and faculties for spiritual growth is crucial.
• The True Nature of "Mumukshu" (Seeker of Liberation): Page 18 defines a true seeker of liberation as someone who is eager to undertake vows and practices (Abhigraha) with enthusiasm, even under challenging circumstances. A mere outward show of renunciation without inner conviction is false.
• The Essential Seed of Dharma: Appreciating Others' Virtues: Page 19 stresses that the most vital "seed" for spiritual growth is the sincere appreciation of others' good deeds. Without this, even excellent external practices may not lead to liberation.
• The Power of Following the Omniscient's Commands: Page 20 illustrates that even small actions, when aligned with the commands of the omniscient (Sarvajna), can lead to ultimate liberation, just as a small moon, when in the waxing phase, grows into fullness.
• The Fifth Era's (Dusham Kal) Challenge: Page 21 highlights the difficulty of maintaining right faith and conduct in the current era, which is prone to delusion and temptation. Constant vigilance and avoiding temptations are key.
• The Danger of Breaking Great Vows: Page 22 warns that breaking even one of the great vows can lead to unfortunate destinations and suffering. The current era's "Hoonḍa Avsarpini" makes it particularly challenging to uphold these vows diligently.
• The Indispensability of the Eight Spiritual Practices: Page 23 emphasizes the crucial role of the eight core Jain practices (Five Samitis and Three Guptis) as the "mothers" of one's spiritual life. Neglecting them is like abandoning one's true parents and leads to spiritual death.
• The Protection of Spiritual Practices: Page 24 reassures that by adhering to the eight spiritual practices, one is protected from the fear of transmigration and the miseries of the cycle of rebirth, much like being adequately clothed protects from the cold.
• The Sweetness of Right Faith: Page 25 contrasts the fleeting allure of worldly pleasures with the profound sweetness of right faith (Samyaktva). Once experienced, worldly attractions lose their hold.
• The Superiority of Bhavo (Inner States) over Actions: Page 26 asserts that the intensity of inner emotions (Bhavo) determines the fruit of any action. Even small actions performed with deep devotion can yield great results, while elaborate rituals performed without inner feeling may be fruitless.
• The Necessity of Listening to the Wise: Page 27 underscores the importance of seeking spiritual guidance from learned and virtuous individuals, not from those who are self-proclaimed scholars or who focus on worldly matters.
• Asceticism as a Bitter Medicine: Page 28 acknowledges that the ascetic life is often difficult and unpalatable, like bitter medicine or walking barefoot on thorns. However, it is essential for overcoming suffering.
• Adversities as Beneficial: Page 29 likens adversities to the potter's kiln or the sculptor's chisel, which, though seemingly harsh, ultimately refine and shape the object. Similarly, difficulties encountered in the spiritual path purify the soul.
• Attachment as the Root of All Suffering: Page 30 identifies attachment ("Sneh") as the root cause of all suffering. Freedom from attachment is the path to freedom from karma and thus from suffering.
• The Weakness of Desire for Liberation: Page 31 points out that the intense desire for liberation itself can be a source of weakness if not properly managed. The true strength lies in detachment and focusing on the practices that lead to liberation.
• The Danger of Pride in Spiritual Achievements: Page 32 warns against developing pride in one's spiritual accomplishments, comparing oneself to a tap that receives water from a tank. True credit belongs to the divine grace and the guidance of the Tirthankaras.
• Dealing with the Unwise: Page 33 advises a wise person to ignore or remain indifferent to the actions and words of foolish or spiritually immature individuals, rather than engaging in conflict, much like one avoids poisonous substances.
• The Consequence of Neglecting Great Vows: Page 34 reiterates the catastrophic consequences of breaking the great vows, emphasizing the power of these vows and the severe repercussions of their transgression.
• The Importance of Practicing Right Action: Page 35 highlights that causes lead to effects. To achieve the result of karma cessation, one must eliminate the causes of karma, which are the kashayas, and embrace the causes of positive outcomes through right knowledge and conduct.
• The Daily Recitation of Vows: Page 36 stresses the importance of daily recollecting and reflecting upon the great vows taken, ensuring that they are not just lip service but are internalized and practiced.
• The Centrality of the Guru's Guidance: Page 37 emphasizes that all spiritual endeavors are ultimately dependent on the Guru's guidance and approval. Surrendering one's will to the Guru is essential for spiritual progress.
• The Power of "Yatana" (Diligence): Page 38 states that even without extensive ascetic practices, diligent effort ("Yatana") in spiritual pursuits can lead to liberation, as demonstrated by many enlightened souls in history.
• The Transformation of Actions Through Inner States: Page 39 explains that the outcome of any action depends on the inner emotional state. Actions performed with negative emotions like jealousy can turn them into negative outcomes, while pure intentions can sanctify even seemingly mundane actions.
• The Importance of Present Action: Page 40 advises against procrastination, emphasizing that life is impermanent and opportunities for spiritual practice should be seized in the present moment, as future is uncertain.
• The Need for Flexibility in Spiritual Practices: Page 41 highlights the importance of adapting practices to one's physical and circumstantial limitations, distinguishing between "Utsarga" (strict adherence) and "Apavada" (allowable exceptions) in spiritual conduct.
• The Danger of Corrupted Intellect: Page 42 warns that a corrupted intellect ("Durmati") can lead to ruin. Recognizing and guarding against such intellectual degradation is crucial for spiritual well-being.
• Spiritual Practices as Penance: Page 43 explains that all spiritual practices are essentially acts of penance for past sins. Understanding this can help maintain humility and prevent pride.
• The Power of Humility: Page 44 emphasizes humility as the means to purify the soul from karmic impurities, akin to cleaning a mirror or a room.
• The Indispensability of the Guru: Page 45 underscores the immense gratitude owed to the Guru for their role in guiding one towards a virtuous life. Disrespecting or forgetting the Guru's role is a grave offense.
• The Incompatibility of Divine Presence and Karma: Page 46 states that the presence of the divine in one's heart is incompatible with clinging to negative karma. One must choose to either embrace the divine or the worldly.
• The Essence of "Bhava Unodari" (Inner Temperance): Page 47 clarifies that true liberation comes not just from reducing food intake (Dravya Unodari) but from controlling passions and immersing oneself in the teachings of the omniscient (Bhava Unodari).
• The Importance of Self-Control: Page 49 stresses the necessity of self-control over the senses and mind, likening it to the power of a gun. Without this control, even a life dedicated to asceticism becomes meaningless.
• The Folly of Arguing with the Ignorant: Page 50 advises against confronting or arguing with ignorant or spiritually immature individuals, as it is futile and can be detrimental to oneself, much like trying to reason with a snake.
• Every Action Can Be Meditation: Page 51 highlights that every action, when performed with mindfulness and adherence to Jain principles, becomes a form of meditation, eliminating the need for separate time dedicated solely to meditation.

In essence, "Fari Kyare Malse Aa Jivan" serves as a spiritual guide, urging readers to live a life of purpose, discipline, and devotion, emphasizing that this human birth is a precious opportunity for spiritual advancement and liberation from the cycle of suffering.