Right Action (क्रिया)

ज्ञानी क्रियापर ज्ञा लो, भावितात्मा तितीर्षय ।
स्वयं तीर्णों भवसागरे, परांस्तारयितु क्षम ॥१॥६५॥

Know: the one who is jnani AND kriyapar AND bhavantima — crosses the bhavsagar themselves and has the capacity to carry others across.

The highest purpose of human life is to cross the bhavsagar. If this bhavana has become awakened in every pore of the jivatma, then jnana and kriya will come without delay. When the desire for something is born, its correct recognition, the upay for obtaining it, and the purushartha — all arise naturally. The jivatma seeking param-sansati (incomparable shelter) will spare no effort. All five qualities must be present and active together — no single one alone is sufficient.

The simple version: Five qualities cross the bhavsagar together — not one alone. Jnana without kriya is a map without walking. Kriya without jnana is walking blind. Upasham without both is stillness without direction. All five together — that is the one who can cross and carry others.

क्रियाविरहिता मार्गः, ज्ञानमात्रमनत्यकम् ।
गति विना पत्ज्ञोऽपि, नाप्नोति पुरुषीस्तिताम् ॥२॥६६॥

A path without kriya — mere jnana alone — cannot arrive anywhere. Even one who knows every route perfectly cannot reach the destination without movement.

Paramabhakti, pratikraman, samayik, sutra-svadhyaya, dhyan, gurubhakti, glan-seva, pratilekhana, tapa-tyagadi — these are all kriyas. Without these, the jivatma seeking atma-vishuddhi cannot go anywhere. If the moha-path's jnana is acquired but kriya not done — after death the jnana on one side, the paap-kriyas' weight overwhelms. Jnana without kriya can actually become a danger — it breeds pride without progress, smugness without transformation.

The simple version: You know the road. You know every turn. But you haven't moved. Knowledge without action — perfectly knowing and never walking — delivers nothing. The walking starts with the first step.

स्वाध्यूक्षला क्रिया काले, ज्ञानपूर्ण ऽपेक्षलते ।
प्रबोधि स्वप्रकाशोऽपि, सैलयोपवयोदिकम् ॥३॥६७॥

The kriya done at the right time (svadhyaya-kala), with jnana as its foundation, becomes self-illuminating — like the lamp that is already prakaash-svarup but never neglects the act of filling with ghee.

As long as the sadhak-dasha is present, kriya-avashyakata remains. Even in the nirmal avastha, different kinds of kriya are necessary for pushing svabhav forward. Three stages of kriya: deshvirat (sravak, following 67 types of vyavhar-niyama in purity), sarvvirat (full renunciant, panchachara — jnanachara etc), samnirvrittam-sadhu (shukladhyana at all times). Each stage has appropriate kriya. The lamp that is itself prakaash-svarup — even that must be regularly filled with ghee or its light dims. Kriya is not a sign of incompleteness; it is the act of remaining complete.

The simple version: Even the lamp that is light itself needs to be filled with ghee. Even the soul that is already prakaash-svarup needs daily practice — the act of self-maintenance. Kriya is not a sign you haven't arrived; it is what keeps you there.

आलस्य-वेठ-अविविध नहीं, उदासीनता नहीं ।
बल्कि सटैठ प्रदस्य उत्साह, उल्लास अपरिमित ॥४॥६८॥

No laziness, no boredom, no indifference. On the contrary — unwavering enthusiasm and boundless joy must animate all kriya.

Shanti (samata, upasham) is an absolute necessity alongside kriya. Even if jnana is present, even if kriya is present — if krodh and rog arise in the mind, jnana and kriya become lifeless and dead. The boat roaming in bhavsagar stops — stuck, sinking. The rushing river current of avyarogeho breaks the anchor line. If krodh, rog, irshya are not removed from the boat, they will make holes in the vessel and give jal-samadhi. The jivatma seeking to cross bhavsagar must be shant-prashant, kshamasheela, and param upasham-yukta. The difference between alive and dead practice is the bhaav animating it: utsah (enthusiasm) and ullasa (joy) are not optional — they are the very life-force of kriya.

The simple version: Kriya without bhaav is dead ritual. Bhaav without kriya is dream without action. The union of the two — with enthusiasm and without laziness — is the living spiritual practice. Shant must also be present, or even good kriya can sink the boat.

तत्राष्टमे गुणस्थाने, शुक्लसद्ध्यानमादिमम् ।
ध्यालुं प्रक्रमते साधु राढ्यसंहृननान्वित ॥५॥६९॥

At the eighth gunasthana, the saadhu begins the first shukladhyana with the vajra-rishabha-naraach structure — even here, kriya is required. No stage is exempt.

For reaching purnata's highest peak, necessary kriya must be done at every stage. Paap-kriyas are the root cause of bhav-bhraman. To stop bhav-bhraman, their causes must be resolved and destroyed. Paap-kriyas' antidote is dharmic-kriyas. This applies from the very first level of the path all the way to the eighth gunasthana. Even the Arihant needed kriya to reach Arihantship. There is no shortcut, no level of attainment where kriya becomes obsolete.

The simple version: Even at the eighth gunasthana, shukladhyana is required. Even the Arihant needed kriya. No stage is exempt. The appropriate kriya changes — but kriya itself never disappears until final liberation.

बाह्यभांग पुरश्कृत्य, ये क्रिया व्यमहारत ।
वत्ने कवलक्षेय विगते तु तुष्टिकालिम ॥६॥७०॥

Those who perform kriyas only for external display and worldly honor — without inner bhaav — derive no true benefit. Only those with genuine moksha-bhavna gain true contentment.

Three examples from history of shubha-bhaav protection: (1) Raja Harishchandra — for protecting satya, he renounced all royal grandeur and comforts, laughingly accepted the path of vanavasa. (2) Maharaj Kumar Meghavar — for protecting ahimsa-bhaav, he saved the pigeon's life. (3) Santil — for protecting the sanvatsam-bhaav of a fast, Nirupamati Ravana endured severest tests with grace. These are not stories of external kriya — they are stories of bhaav so strong it transformed all circumstances. When prashant-bhaav is maintained, even the most difficult kriyas become natural. Jab shubha bhaav hon to ant mein moksha-bhaav ki santoshi prapti hogi.

The simple version: Kriyas without bhaav are theater. What matters is: what is the soul behind the action? If kriyas come from moksha-bhavna, they build inner treasure. If they come from praise-seeking, they build only reputation.

गुणवद्बहुमानादिनित्यस्मृत्या च सतिक्रया ।
ज्ञात न पातवेदु भावमज्ञात जनधेशपि ॥७॥७१॥

Through constant remembrance of the virtuous with great reverence — the kriya becomes alive. Five shubha-bhaav guards protect even the most unknowing soul from falling.

Dan, sheel, tap, svadhyaya, satsang, anshana, etc — various dharmic kriyas must continuously be woven into life for new guna-vikasa and vruddhi. In this samabhav: gunavruddhi, guruseva — both are essential. At the ultimate level all kevalajnanis' samast gunas get manifested. And with them, their goal of guna-tyag (transcendence) has no difficulty. Saath hi unka sarana (their shelter) — the param-tatva pravritti (their manifestation of the atma-guna) — continuously unfolds.

The simple version: Five guards protect the inner bhaav: vrat-remembrance, reverence for the virtuous, disgust for past sins, contemplating consequences, and bhakti toward the Tirthankara. With these five active, the inner journey stays on track.

वषोद्युक्ठानतोऽसागनियासागतिमगति ।
सेय ज्ञान क्रियाऽस्मुमिरान-दिपच्छला ॥८॥७२॥

When Jinesha-deva's love-bhakti fully pervades the jivatma, a vishuddh virya surges up — through which the capacity to understand and live his vachana becomes available. This is the supreme energizer of all kriya.

The jivatma's sadhana must have one dhyey, one direction, one sarana: guru-vruddhi (growth in spiritual virtue). Like the businessman with a single goal of ghan-vruddhi — however difficult the path, however much parishram required — he remains sada sachet, sajag, and sacchet for his goal. Similarly, the spiritual practitioner's every kriya must be laser-focused on moksha-bhavna. When Jina's bhakti becomes total, all kriyas become natural and self-sustaining. The energy of bhakti carries the jivnatma through what willpower alone cannot.

The simple version: The final key to kriya: love the Jina. Not as ritual, not as duty — but as your deepest longing. When that love becomes total, every kriya becomes natural. The energy of bhakti carries the jivnatma across what all effort alone cannot.