Adhyatmabindu

Author(s): Mitranandvijay, Nagin J Shah
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/004030/1

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zrIharSavardhanopAdhyAyanibaddha svopajJavRttyA yutaH adhyAtmabinduH saMpAdaka munizrI mitrAnandavijayajI nagIna jI. zAha AI bhAratI prakAzaka dalapati lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira ahamadAbAda-6 madAbAda For Personal & Private Use Only

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HARSAVARDHANA'S ADHYATMABINDU WITH AUTO-COMMENTARY L. D. SERIES 34 EDITED BY MUNI SHRI MITRANAND VIJAYAJI GENERAL EDITOR DALSUKH MALVANIA NAGIN J. SHAH ratIya L. D. INSTITUTE OF INDOLOGY AHMEDABAD 9 For Personal & Private Use Only

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Printed by Swami Tribhuvandas Sastri, Shree Ramanand Printing Press, Kankaria Road, Ahmedabad 22, and Published by Dalsukh Malvania Director LD. Institute of Indology, Ahmedabad 9. FIRST EDITION March, 1972 PRICE RUPEES 61 For Personal & Private Use Only

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viSayAnukramaH 1-34 37-32 40-42 43-47 Introduction nizcayavyavahAraprarUpaNapravaNA prathamA dvAtrizikA kartRkarmasvarUpaprakAzanapravaNA dvitIyA dvAtriMzikA AtmasvarUpabhAvanaparA tRtIyA dvAtriMzikA zuddhasvarUpaprakAzikA caturthI dvAtriMzikA adhyAtmabinduzlokAnukamaNikA adhyAtmabindugatAnyavataraNAni adhyAtmabinduzlokagatA viziSTazabdAH adhyAtmabinduvivaraNanirdiSTAni vizeSanAmAni adhyAtmabinduvivaraNagatA viziSTazabdAH 52-55 For Personal & Private Use Only

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PREFACE It is really a matter of great pleasure to place before lovers of Indian Philosophy the present edition of Upadhyaya Harsavardhana's Adhyatmabindu, a work hitherto unpublished. The author who has seriously studied the works of Ac. Kundakunda in all probability belongs to the first half of 16th century of Vikrama Era. The work consists of four dvatrimsikas and the auto-commentary on the first only. We are very thankful to Muni Shri Mitranandavijayaji and Dr. Nagin J. Shah for undertaking the editing of this work. They have tried to make the text as flawless as possible. The indices given at the end of the text enhance the value of the edition. The Introduction by Dr. Shah is really interesting and instructive. Therein he has given the summary of the entire text. Moreover, he has discussed ably the problem of authorship and other theoretical points of much philosophical interest. My thanks are also due to Pt. Bechardas ji Doshi for having gone through the final presscopy. We hope that this publication will be of very great value to the students of Indian philosophy. L. D. Institute of Indology Ahmedabad-9 2-3-72 For Personal & Private Use Only Dalsukh Malvania Director

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INTRODUCTION CRITICAL APPARATUS While editing the present text, we have utilised mainly the four paper manuscripts-one containing the four Dvatrimsikas and the remaining three containing the first Dvatrimsika along with the auto-commentary thereon. Let us describe them one by one. 1. g. This manuscript contains the four Dvatrimsikas. It belongs to Muni Shri Punyavijayaji's Collection preserved in L. D. Institute of Indology. In the printed catalogue it is given the Serial No. 2448. Its size is 24. 5 cms. x 11.1 cms. It contains 12 folios. Each folio has 11 lines per side and 28 letters per line. The handwritings are good. The condition of the mamuscript is also good. This manuscript is written in V. S. 1778.. 2. T. This manuscript contains the first Dvatrimsika and the auto-commentary thereon. It too belongs to the abovementioned collection. In the printed catalogue it is numbered 2449. Its size is 25.9 cms x 11.3 cms. It consists of 16 folios. It has 15 lines per side and 60 letters per line. Its script is nice and condition good. It is written in c. V. S. 1750. 3. TT. This manuscript too contains the first Dvatrimsika and the auto commentary thereon. It belongs to Acarya Vijaya Virasurisvaraji Jhanamandir, Radhanpura. It bears No. 5/1 16. Its size is 26.8 cms x 12.7 cms. It contains 29 folics. Each side of a folio has 11 lines and each line has 43 letters. The script of the manuscript is excellent. This manuscript is written in V.S. 1940. 4. . This manuscript contains the first Dvatrimsika and the autocommentary thereon. It belongs to Jainananda Pustakalaya, Surat. It bears No. 3855. Its size is 28.8 cms x 12.9 cms. It consists of 19 folios. It has 15 lines per side and 50 letters per line. It is throughout corrupt. It is written in V. S. 1996. In the colophom at one time it is said that the author of Adhyatmabindu is Sadupadhyaya Srimad Harsavardhana and at another time in the next line it is said that the author is Hamsaraja Upadhyaya. It is possible that our author might have been known by these two names. Over and above these four manuscripts we have consulted other manus. cripts also. These manuscripts contain the first Dvatrimsika and the autocommentary thereon. But they are very corrupt. And they do not yield important readings. For example, the two manuscripts belonging to Manasa For Personal & Private Use Only

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2 Jnana Bhandara (Nos. 153, 263) are very corrupt. They are written in V.S. 1960 and V.S. 1951 respectively. A manuscript belonging to Acarya Shri Jambusvami Jaina Muktabai Jnana mandir, Dabhoi (No. 1930) is also very corrupt. It is written in V.S. 1769. It contains some marginal notes giving mainly the vernacular equivalents of Sanskrit terms. Its colophon states that the author of Adhyatmabindu is Shri Hamsaraja upadhyaya. The two manuscripts belonging to Ac. Shri Vijaya Devasuri's Collection preserved in L. D. Institute of Indology (No. 333, 334) and written in V. S. 1850 and V. S. 1957 respectively do not yield important readings. AUTHORSHIP At the end of each of the four Dvatrimsikas we are told that the author is Upadhyaya Harsavardhana. In the last verse of the fourth Dvatri. msika the author has given his name. The commentary of the first Dvatrimsika is also composed by him. Hence at the end of the commentary there occurs a remark 'iti svopajJApyAtmavinduvivaraNe sadupAdhyAyaharSavardhanaviracite.... We know four Harsavardhanas-one a pupil of Ratnasekhara of Tapagaccha, another belonging to Kharataragacch, the third a pupil of Jinavarahamana and the fourth a pupil of Khemavardhana (1870-1879 V. S.). 1. Harsavardhana, a pupil of Ratnaiekhara of Tapagaccha: Ratnaje. khara was a pupil of Somasundarasuri. He was born in V. S. 1452 (1396 A.D.) and he left this mortal world in V. S. 1517 (1461 A.D.). So, we can satly conclude that Harsavardhana, pupil of Ratnasekhara, belonged to 16th century of Vikrama Era. It is this Harsavardhanagani who wrote Sadayavatsakumaracaritra in Sanskrit prose. The work has been versified by Matisagara, a pupil of Sagaranandasuri, in V. S. 1986. This versified version has been edited by Shri Manishankar Chhaganlal. In an Introduction (p. 4) to the work Kavi Bhimaracita Sadayavatsaprabandha Dr. Manjulal Majamudara furnishes us with the information that Harsavardhana, a pupil of Ratnasekhara, composed 'Sadayavatsakatha in Sanskrit prose in V. S. 1527. A manuscript of this work is found in Muni Shri Punyavijayaji's Collection (No. 4877) preserved in L. D. Institute of Indology. It is written in V. S. 1574. This Harsavardhana has composed Samarasarenamayastava", Here he intr. duces himself as a pupil of Somasundarasuri. Ratnasekharasuri being the direct disciple of Somasundarasuri, a pupil of the former can legitimately call himself a pupil of the latter too. Bang 1. A manuscript of this work is preserved in L. D. Collection of L. D. Institute of Indology (No. 4079). It belongs to 18th Century of Vikrama Era. For Personal & Private Use Only

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3 Moreover, it is this Harsavardhana who seems to have composed 'Girlnagaramandananemijinastavana (a Dvatriisika) an available manuscript1 of which is dated V. S. 1529. It is noteworthy that a stavana of the same name has also been composed by his grand spiritual teacher Somasundarasuri. Again, it is he who seems to have been the author of Navatativa prakaranabalavabodha' an available manuscript of which is dated V. S. 1558. There is a small Sanskrit prose work of a narrative story, viz. Rajapatnikathanaka. A manuscripts of this work informs us, at the end of the story, that it is composed by Harsavardhanagani. The author of this work too is in all probability Harsavardhana, a pupil of Ratnaiekhara, The manuscript of the work could be assigned to the date c. V. S. 1650. 2. Harsavardhana belonging to Kharataragaccha: A manuscript of Kalpasiravetti belonging to Shri Pravartaka Kantivijaya Sastra Sangraba, Chhani (No. 459) contains the following colophon: "svasti srt 1625 varse... kruvidhi pakiagacchadhtia-InDharmamurtis ioidyamane HaravardhanaganiFisya-pandita-iriBhavaktrtigani-sisya-pandita-iri Kemakirtiganibhyah pradattan". We have not come across any work from his pen, nor have we found any reference proving him the author of even a single work. 3. Prof. H. R. Kapadia refers to one Harsavardhana, a pupil of Jinavardhamana (Jinavardhana ?), who has written Tippana on Padmananandamahakarya composed by Vayadagacchiya Amaracandrasuri during V. S. 1295-97.5 The name Jinavardhamana is not known to us. It might be that the name is Jinavardhana instead of Jinavardhamana. There flourished, to the best of our knowledge, two Jinavardhanas-one belonging to 15th Century V. S. and the other belonging to the 20th Century V. S. Jinavardhana who belongs to 15th Century V. S. has composed Saptapadarthika. He belonged to Kharataragaccha. Can this third Haryavardhana be a pupil of this Jinavardhana? This is not impossible. Again, if this is so, then this third Harsavardhana would most probably be identical with the second because both are Kharatara and both belong to the same period of time. 4. Again, there is one Harpavardhana who is a pupil of Ksemavardhana (Khemavardhana V. S. 1870-1879) and who has written Siddhagi risanghapatistavana, 1. This manuscript belongs to Muni Shri Punyavijayaji's Collection (No. 2010) preserved in L. D. Insititute of Indology. 2. This manuscript belongs to L. D Collection (No. 1912) of L. D. Institute of Indology. 3. This manuscript belongs to Ac. Ksantisuri's Collection (No 707) preserved in L. D. Institute of Indology. 4. Sriprasastisangraha, Pt. II, p. 120 5. Jaina Sanskrit Sahityano Itihasa, Vol II, Pt. I p. 8, 6. There are two manuscripts of this work in Nagarasheth's Collection (Nos. 1184, 1215) preserved in L. D. Institute of Indology. For Personal & Private Use Only

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4 Now the question is as to wbo from among these four Harsavardhanas is the author of Adhyatmabindu. As the oldest manuscript available to us obelongs to V. S.: 1750 we cannot place the author after that year. And .dooking to the literary activities of Harsavardhangani, a pupil of of Ratnasekharasari, we are inclined to believe that he is the author of Adhyatmabindu. This is simply a conjecture and we are ready to revise it in view of fresh evidences. SUBSTANCE OF THE TEXT DVATRIMSIKA I Benediction : In the benedictory verse the author pays homage to Jinendra (the Conqueror par excellence) who possessed the excellence of Infinite knowledge, who was attended by wonderful happenings in Nature and who preached the meaning of Scriptures not known to the followers of other schools. Purpose of Writing the Commentary : The author declares, in the introductory remarks to the first verse, that he has undertaken the task of commenting on the first Dvatrimsika of Adhyatmabindu, which is devoted to the exposition of the nature of pure soul, for the benefits of the liberables who, though interested in the realisation of pure soul, are puzzled by various conflicting opinions and practices. Title of the work : The author explains the term 'Adhyatmam' occurring in the title of the work. Primarily it means a work the subject-matter of which is soul. Secondarily, it means thought-activity that refutes the position that soul is doer and enjoyer. It means discriminative knowledge, Discriminative Knowledge : This knowledge enables us to distinguish clearly and rightly soul from non-soul. The task of distinguishing soul from non-soul is very difficult because soul has become one with the karma particles since beginningless time. Only through the power of discriminative knowledge we can distinguish it from foreiga elements, first having determined its special conduct and nature. Once one convincingly realises the releaving fact that soul is essentially different from karma matter he necessarily destroys the fourfold karmas, viz. mohaniya (obscuring right conduct and right faith), jnanavaraniya (determinate-cognitionobscuring), darsanavaraniya (indeterminate-cognition-obscuring) and antaraya (power-obstructing). It is these karmas that obscure the nature of soul. On the destruction of these four types of karinas one becomes omniscient. Mandane Souls : The cycle of births and deaths has no beginning. Mundane souls take birth and die. Like a wheel they go round and round in the world, taking birth in the class of living beings in which they had For Personal & Private Use Only

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5 taken birth infinite times. They are blinded by delusion (moha) They long for the enjoyment of worldly objects that are as ephemeral as the ones seen in a dream, They are born in various classes of living beings and they suffer paids. Their eyes are turned away from their own soul. But they are always fixed on non-soul. For such mundane souls the birth in the class of human beings provides a rare opportunity for the spiritual uplift. Even after attaining the status of human beings it is very difficult to acquire the spiritual discriminative knowledge (vivekakhyati). If one were to acquire it, then on its acquisition one would become free from the cycle of births and deaths. The attainment of this discriminative knowledge on the part of some meritorious persons is ayatnasadhya (requires no effort). (1) Conditions of right Faith : Birth in arya family and arya country is generally a condition for the attainment of right faith. Of course, there are exceptions to this general rule. Again, some attain right faith without depending on external conditions whereas others attain it depending on them, Association with spiritual teacher and listening to the Scriptures are counted among the external conditions. Mera listening to the Scriptures is of no avail if one is not convinced of the principles enunciated in it. It is to be borne in mind that even a person of such conviction is sometimes led astray by delusion (moha). This proves the formidable power of delusion. (2) Activity or External movement of Mundane soul : Mundane souls are bound by karmic matter. This bondage can become possible if it is proved that mundane souls are active, i. e., doer, agent. If they were inactive, then there is no possibility of their bondage. An ocean by itself is motionless. But when a storm of wind rises it is disturbed and numberless waves rise and vanish. Similarly, soul, by its very nature, is inactive but its association with karmic matter has made it active. This activity becomes possible in the mundane soul because soul, by its very nature, is changing. If it were changeless by its very nature, then various classes of munda ne souls, viz trasa (inobile.bodied), sthavara (static.bodied), would become impossible and consequently the world itself would become a non-entity. To hold it to be changeless would mean to make it unreal like sky-flower. 'A thing is real and yet it does not undergo change'-none can prove this. Again, it is contradicted by our percertion of milk turning into curds. If the soul were held to be changeless then the activity on the part of of mundane souls would become impossible with the result that theory of moral causation would become redundant. If the opponent were to argue that soul undergoes changes on account of its association with karma, then he should be asked as to whether soul, according to him, is changing or changeless by nature. If changeless, then nothing can make it variable or changing. If changing, ation with, is changing ble of chang For Personal & Private Use Only

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then it would not require any other thing to cause changes in it. The nature of a thing does not depend upon external conditions. So, the soul should be regarded as changing by its very nature. Thus pure soul which is free from karmic inatter undergoes pure changes worthy of liberated souls but the soul which is in association with karmic matter undergoes impure changes and becomes actor, agent or doer. (3) Karma an auxiliary cause necessary for impure changes : A lump of clay, when not in association with other things like water, a potter etc., undergoes pure or similar changes. But as soon as it comes in contact with them it undergoes impure or dissimilar changes and consequently assumes different forms, viz cup-form, pot-form etc. Similarly, soul, not associated with karmic matter, undergoes pure changes, but it in association with karmic matter undergoes impure changes and assumes different states of mundane existence, viz. sub-human, human, infernal and celestial. Thus though soul, like other substances, is changing by its very nature it cannot change into inpure changes in the absence of its contact with karmic matter, the auxiliary causal condition necessary for the impure change. The mundane soul undergoes impure changes, that is, it remains caught up in the cycle of births and deaths on account of its association with karmic matter from the beginningless time. (4) Definitive (Niscaya) and Practical (Vyavahara) standpoints : Definitive standpoint describes things as they are. It concentrates on the natural properties or states of a substance. For it contiagent or adventitious properties of a substance do not really belong to it. They are quite foreign to it. Hence this standpoint considers all the modes or states due to karmic matter to be absolutely different from soul. They have nothing to do with soul. This standpoint never predicates of soul the properties dependent on karmic matter. On the other hand, practical standpoint describes things as they are not. It superimposes the coatingeat and foreign properties on a substance. This is the reason why it regards states or modes that are due to karmic matter as belonging to soul. Psychical states like attachment, aversion, etc. which are dependent on karmic matter are considered to be the states of soul. Not only that but the physical qualities of the body, viz, colour, etc. are also predicated of soul. This finally leads to the identification of body with soul and consequently what. ever body does is attributed to soul. All activities of body, mind and specch depend on karmic matter. And this practical standpoint superimposes them on soul. Natural properties of soul, viz. knowledge, etc. are technically called svabhavas of soul. And they form the subject-matter of definitive standpoint. Psychical states and physical properties, which invariably depend on karmic matter, are respectively called vibhavas and For Personal & Private Use Only

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7 parabhavas of soul. And they form the subject-matter of practical standpoint. The definitive standpoint penetrates into the transcendental or ultimate nature of soul wheseas the practical standpoint studies the empirical nature of soul, which is the result of its association with karmic matter. The former discriminates the pure and natural properties of soul from its contingent and dependent properties, whereas the latter does not do 80. In other words, the former is based on the spiritual discriminative knowledge whereas the latter lacks it. Again, the definitive standpoint is inclined to view a substance and its properties to be identical whereas the practical standpoint is inclined to view them as different. (5) Utility of practical standpoint: As we have already seen, the practical standpoint does not present the soul as it is. It does not help us in knowing soul in its pure and pristine state. So, someone might here urge that this standpoint is absolutely useless and hence one should reject it altogether at all stages. He may further add that as it presents the thing as it is not it should be regarded as an error. Thus practical standpoint is a case of willyatoa (wrong view). The author firmly answers that those who strive for liberation should not reject it altogether. It is this standpoint that makes possible the tirthapravrtti (religious activities to be performed by the fourfold Order). It is true that this standpoint presents the soul as it is not. It is an error. But there are two types of error-one leading to successful purposive activity (samvadi bhrama) and another frustrating our purposive activity (visamvadi bhrama). The case under consideration is of the type of samvadi bhrama. Though it is an error it leads us to our destination. The author explains the point by an illustration of two persons, one mistaking light of a lamp for a diamond and another mistaking lustre of a diamond for a diamond. The activities of the former to attain the diamond will be frustrated whereas those of the latter to attain it will be successful. The practical standpoint mistakes what is the result of the combination of soul and matter for soul itself. It gives rise to the cognition "this is soul' even in the case of the one-sensed, the two-sensed, etc. No doubt this is an error. But it helps us in achieving our spiritual goal. From the practical standpoint we consider the one-sensed, etc. to be souls and through compassion we refrain from killing them or causing pain to them. And through this type of behaviour souls in bondage can cross the ocean of worldly life. And on this line the practical standpoint makes possible and meaningful the tirthapravrtti. On the contrary, niscayanaya considers soul to be totally different from body and hence absolutely incorporeal; so, there is no possibility of violence at all; thus even if one tortures the mobile and immobile living beings he will not incur bondage of karma. Again, from the stand For Personal & Private Use Only

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8 point of niscayanaya there is no possibility of spiritual evolution. It is possible from the standpoint of vyasaharanaya. The practical standpoint is indispensable for educating the people, For instance, those who are spiritually unadvanced do not understand what the term 'atman' (=soul) stands for; so, the learned take recourse to the practical standpoint and explain the term 'atman' as meaning that which struggles (alatt) for the attainment of darsana, jnana and caritra or that which attains different modes, viz. sthavaratva, trasatva, etc. In the first case though the soul in fact is not different from darsana, jnana, caritra it is described in such a manner as if it were different from them. In the second case though the soul does not really transform into those modes yet it is so described. The learned has to adopt this mode of expression to educate the people. This comes very near to the Buddhist doctrine of upayakausala. (6-8) Danger in our sole reliance on either of them: Those who rely solely on either of the two are ignorant of the doctrine of Non-absolutism (advada). Those who rely solely on practical standpoint have no faith in the pure soul presented by the definitive standpoint. They are so much attached to the religious practices that they could not make spiritual progress. They can attain the auspicious condition as a result of religious practices. But they can never attain the pure spiritual condition which follows the renunciation of all religious practices and virtues. They mistake means for the end. Similarly, those who rely solely on difinitive standpoint steep into the mire of hypocrisy and self-deception. They consider themselves to be free from all impurities. They deceive themselves by believing that they do not enjoy sense-pleasure even when they enjoy all sorts of sense-pleasure. They degenerate into hypocrite par excellence. They despise all religious activities and virtues. They forget that one has to pass through auspicious condition of religious activities and virtues in order to reach the final destination. Though it has to be left behind by one who wants to proceed further, yet it is a necessary station in the spiritual journey. We cannot renounce what we have not acquired. Similarly, we cannot renounce virtues1 or auspicious condition if we have not attained them. Though the minds of those who rely solely on definitive standpoint reject the duality of end and means' yet they have not attained the state where their difference melts away. Hence they are deprived of the fruits of both the conditions. They do not perform good deeds lest they come to accumulate auspicious karmas. Thus these persons are at a stage which is even lower than the one at which those who solely rely on practical standpoint are. They are steeped into 1. For the concept of dharmasamnyasa one may refer to Ac. Haribhadra's Yogad rstisamuccaya, verse 181. For Personal & Private Use Only

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9 the condition of spiritual lethargy and yet think that they have attained the highest spiritual light. They accumulate inauspicious karmas and yet think that they are in the purest state, accumulate no karmas, whatever activities and enjoyments they are seen performing are simply the result of previous karmas and are untouched by those activities and enjoyment. Thus these persons mistake the lowest stage for the highest. This mistake is due to the fact that many a time the two extremes are alike, 'A child comes into the world crowling and without teeth, and the old man goes out without teeth and crowling. The extremes are alike, but the one has no experience of the life before him, while the other has gone through it. all... There are idiots who have no desires in this world because their brains are imperfect. At the same time, the highest state is reached when we have no desire,' We should put equal emphasis on both the nayas. The difinitive standpoint clearly lays down the goal in order that we may not mistake a stage that falls in the spiritual evolution for the highest goal. The practical standpoint shows us the way to the goal. Thus the subject-matter of the former is the highest goal whereas that of the latter is the way to that goal. This makes crystal-clear as to how both the stand-points are equally important. Practical standpoint without definitive standpoint is like a man who has forgotten the place for which he has started. Definitive standpoint without practical standpoint is like a man who does not know the way to his destination though the verbal picture of the destination is so vivid to his mind. The philosophy propunded by a tirthankara gives equal Importance to both the standpoints. By the force of non-absolutistic logic the seeming opposition between the two is resolved and they are made the friendly, co-operators in: the task of helping the living beings who are engaged in freeing themselves from worldly bondage. (5-8) Discriminative knowledge (bhedajnana) and its effects: The author employs the Sankhya terminology and says that knowledge of difference between Purusa (soul) and Prakrti (Matter) has the power to cut off the bondage. For such knowledge he has used the well known Sankhya term vivekakhyati. In the absence of this discriminative knowledge, a living being knows not what is to be set free and from what it is to be set free. Consequently he cannot attain spiritual freedom. Having pondered over the true nature of soul and having discriminated it from non-soul as also from the states contingent upon its association with matter one can untie the Gordian knot of Nescience. This knot has been formed from the beginningless time. As soon as it is untied the impure internal states of attachment and aversion does never arise and consequently no new karmas 2 For Personal & Private Use Only

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10 are acquired. And the already acquired karmas are completety dissociated or destroyed by means of penance, internal as well as external. Sukla-dhyana (pure concentration) is the highest form of penance. It destroys those karmas that obstruct and obscure the fourfold nature of soul. And the activities that still remain, at this stage, without the slightest tinge of attachment and aversion get altogether stopped and the person attains the final stage of spiritual evolution called Sailest. Thus discriminative knowledge is the seed of Liberation. (9-10) Non-discriminative knowledge (Abhedajnana) and its effects: On the other hand, the seed of worldly existence or bondage is non-discriminative knowledge. This non-discriminative knowledge is Ignorance of the distinction between soul and non-soul. It is Nescience. It is mithyatva. Due to this Ignorance one is unable to discriminate soul the nature of which is cognition from passions that arise depending on karmic matter. As a result of it he identifies soul with passions and consequently superimposes doership on soul. Thus he comes to believe that soul is an agent, actor or doer. From the beginningless time soul is associated with non-soul i. e. karmic matter; so, its power of discrimination has been veiled. A person stricken with Nescience is fascinated by worldly objects, hankers after them, thinks that there obtains a relation of the owner and the owned between soul and these worldly objects, gets soul transformed into the ideas of them, is possessed by the ideas so much so that he completely forgets his own true self. He is a man of likes and dislikes. When he comes in contact with desired and undesired objects he entertains the feelings of attachment and aversion with regard to them respectively. Accordingly, he ideally constructs them, becomes one with them, ponders over them; consequently his consciousness assumes their forms. Thus he remains caught up in the cycle of activity (of attaining or abandoning them) and its fruits. (11-12) Removal of Ignorance: Ignorance of the true nature of soul is the cause of the notions 'I' and 'Mine' in the case of what is essentially different from soul. How can one remove this ignorance? It is demonstrated as follows: Soul is of the nature of jnana (determinate cognition) and darkana (indeterminate cognition). This is established by experience itself. As soon as the veil of Nescience (mithyatva) is removed, it is found engrossed in its infinite knowledge and bliss. Nescience is removed either spontaneously or by listening to the preachings of a spiritual teacher, One who has not attained samyaktea (opposite of mithyatsa, redeeming knowledge, right faith) previously at any time attains it spontaneously. This samyaktsa of his is invariably of the aupasamika type. One who had attained samyaktva previously but who is now deprived of it will regain it with the help of For Personal & Private Use Only

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11 the gospels of a spiritual teacher. This samyaktva of his is of the ksayika or ksayo pasamikal type. Thus one who has acquired samyaktva spontaneously or with the help of a spiritual teacher knows that the worldly objects are not his, nor is he theirs, and as a result of it he does not form binding association with matter. (12) Pramana, Niksepa, Naya and their status : Pramana is that by which we measure i, e. know the objects. It is twofold-immediate and mediate. That which bears vivid reflection is immediate. By vividness is meant here the special internal purity effected by the removal of karmic impurities. The immediate pramana also is twofold-secondary (samvyavaharika) and primary (mukhya). The former is again of two types, viz. sensory and quasi-sensory. The cognition of an external object, had through the sense organs, is known as sensory cognition. Regarding this sensory cognition Jainas maintain that a particular sense-organ cognises a particular object because it is endowed with a power to cognise that object only. According to Jainas mind is an anindriya (quasi-sense organ). And the cognition had through it is regarded as qnasi-sensory cognition. The primary immediate pramana is of two types, viz. partial and entire. The former class consists of two members, viz. avadhi (extra-sensory determinate cognition of spatially and temporally distant material objects) and manah. paryaya (knowledge of the modes of mind). The latter one is a one-membered class. Its member is omniscience (kevalajnana). This kevalajnana is purely self-dependent and immediately knows all the objects with all their modes. The cognition that bears vague reflection is called mediate (paroksa) pramana. It is of five types, viz. memory, recognition, cogitation, inference and verbal testimony. The ways of positing things are called niksepas. They are four-nama, sthapana, dravya and bhava. To posit a thing only in name is called nama. When we give a particular name to an object which does not possess the property denoted by that name, it is a case of nama-niksepa. To posit a thing by way of configuration is called sthapananiksepa. In otherwords, here we take merely a figuration or symbol for the thing itself. To posit a thing by way of its past or future state is called dravyani ksepa. Here we know a thing by its past or future state. To posit a thing by way of its present state is called bhavaniksera. This niksepa concentrates on the present state of a thing. Naya grasps an aspect of a thing cognised by a pramana. Thus nayas are the expressions of partial truths. Nayas are classified into two main 1. For the explanation of the terms 'aupa'samika', 'ksayika' and 'ksayopasamika one may refer to the forthcoming topic 'Karma Theory in nut-shell'. For Personal & Private Use Only

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12 divisions, viz. dravyastika and yary@yastika. According to the Jainas both. the drayya (substance) and the paryaya (modes) constitude the nature of a thing. Dravyastika-naya concentrates primarily on the substance-aspect of a thing whereas paryayastika-naya concentrates primarily on the mode-aspect of it. Suddhanilcayanaya and Akuddhamikcayanaya are the cases of drasyastikanaya. The dravyastikanaya is threefold, viz. nalgamanaya, sakgraha-naya and vyavaharanaya, whereas paryayarthikanaya is fourfold, viz, jusutranaya, kabdanaya, samabhirudhanaya and evambhutanaya. Pramana, niksepa and naya - all the three operate in the lower sphere. It is so because they are conceptual in nature and hence they cannot grasp the pure thing, the thing in-itself. They simply help us who belong to this lower sphere of conceptualisation and thought, to discriminate between soul and non-soul. But they are useless for those who have attained the higher sphere of pure experience or trance which is eternal and blissful. The higher sphere or state is that where all impurities are completely wiped off, where one becomes unruffled, placid and peaceful and where shines the blissful nature of soul. Again, this sphere is beyond the Path. The Yogins who belong to this sphere have no use of pramana,1 niksepa and naya. The instruments are sought for in order to achieve the goal. So, when the goal is attained, the instruments become useless. The scaffolding is necessary for building a house. But when it is already built, the scaffolding must be removed from the house. It is noteworthy that the author applies to this problem of the status of pramana etc. the Buddhist theory of experience and thought. He has also made use of yoga conception of savikalpaka and sirvikalpaka samadhi. (13) States of karmas: There are many states of karmas. But out of them the main states are as follows: bandha, udaya, udirana and satta. Bandha is a state in which new karmas are accumulated by soul due to the rise of passions. Udaya is a state in which the bound karmas operate and as a a result of it soul experiences their proper fruits. Udirana is a state in which the bound karmas operate before their destined time. Satta is a state in which the bound karmas simply exist in the units of soul, without any operation on their part, Bondage (bandha) is of four kinds, viz. prakrtibandha (bondage which determines the nature of karmas), sthiti-bandha (bondage which determines the duration of karmas), anubhaga-bandha (bondage which determines the intensity of the fruits yielded by karmas) and pradeka-bandha (bondage which determines the quantity of karmas). Though the karmas assuming these different states cause impure modifications like attachment, aversion, etc. in soul, they are quite different in nature from soul. (14) 1. Here the author seems to have forgotten that Jainas consider omniscience to be the highest pramana which is present in the state of final liberation. For Personal & Private Use Only

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13 Attachment, aversion, pleasure, pain etc. not natural to soul : Even the impure modifications like attachment, aversion, pleasure, pain etc. caused by karmas do not coustitute the nature of soul. Their presence depends on the presence of armas. Similarly, their absence depends on the absence of karmas. This proves that these impure modifications are not natural to soul. And hence they should not be regarded as identical with soul. (15) Cetana the defining characteristic of soul : It is cetana (consciousness) that constitutes the nature of soul. It is on the basis of this characteristic that soul is differentiated from all other substances. It is found in two forms, viz. jnana (determinate cognition) and darsana (indeterminate cognition). Darsana cognises universals whereas jnana cognises particulars. Though soul is the substratum of many properties, celana is selected as its defining characteristic because it is found in each and every soul but it is never found in a member not belonging to the class of soul. It is again threefold, viz. karma-celana, karma phala-celana and jnana-cetana. Karmacetana means consciousness or awareness of action. Karmaphala-cetana means consciousness or awareness of pleasure-pain which are the fruits of karmas. These two forms of cetana do not constitute the nature of soul because they depend on and are caused by its association with karmas. Jananacetana is of the nature of pure consciousness (niruparagopayoga) devoid of all adventitious impurities. It does not depend on karmas. It is the nature of soul. It cognises both its own self and the object. One can distinguish with its help, one's own soul from the five ajiva substances as also from other souls. As soon as one realises that it constitutes the nature of one's soul, one will consider the impure modifications like attachment, aversion, etc to be foreign to one's soul. This will ultimately lead to the cessation of all impure modifications and consequently that of bondage itself. (16) Superimposition of bodily qualities on soal : Though the physical qualities, viz. colour, etc. are found associated with soul due to its relation with material body, they do not constitute the nature of soul. On account of the operation of pudgalavipaki karmas soul comes in close contact with body. This contact is such that the units of one are permeated with those of another. Hence ordinary people are unable to differentiate one from the other. In spite of this the defining characteristic of soul is upayaga (consciousness) which is invariably concomitant with it. The physical qualities being not invariably concomitant with it do not constitute the nature of soul. This is the reason why it is said that colour, etc, are got there in soul. In spite of this the people who live on the plane of vyavaharanaya are unable to differentiate the nature of soul from that of body, and consequently wrongly indentify soul with body and superimpose physical qualities like colour etc. of body on soul. The cause For Personal & Private Use Only

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14 of superimposition cr mistake lies in the close intermingling of the one with another from the beginningless time. The qualities of body are superimposed on soul because the former is closely bound up with the latter, But they are not there in soul by nature because soul by nature is an incorporeal non-physical conscious substance. (17) Two types of devotional songs (stutis): Those who have not risen beyond the stage of vyavahara urge as follows: If soul were absolutely different from body then our activity of paying homage to tirthankara and acarya would become meaningless and fruitless (mithya). Hence it is better to accept the identity of body and soul.' The author in reply points out that even the devotional songs fall into two broad divisions, viz. vyavaharastutis and niscayastutis. Vyavaharastutis contain the praise of different parts of the body of a tirthankara whereas niscaya--stutis glorify his spiritual qualities. (17) Attachment, aversion, etc. are material : Attachment, aversion, wrong religious faith, etc. are the different forms of mohaniyakarma which is material. Wrong religious faith, passions, non-refrainment from violence etc. are considered to be of two types each, viz. those characterising soul and those characterising non-soul. When viewed from the standpoint of karmic matter which gives rise to them they are regarded as characterising non-soul. But when they are viewed as states - of course, impure and contingent - of soul, they are regarded as characterising soul. On account of the close association of soul with the material mohaniya karmas of various kinds, the soul assumes various impure states. But it never abandons its true nature. It is so because even thousand causes and conditions could not deprive the thing of its own nature. The internal impure states of soul, viz. attachment etc. are proved acetana on the application of asadbhulavyavahara which takes into account the fact that they are produced by material mohaniya karma and which utilises the principle that like produces the like. While commenting on mohanakammassudaya,' a gatha from Samayasara ([. 68), Amaracandrasuri declares that marganasthanas, etc. being audayika are material. That is, according to him marganasthanas are audayika and material. But it should be noted, says the author, that in the list of marganasthanas there occur even kevalajnana: and kevaladarsana which are not audayika and hence not material. Thus according to the statement of Amaracandrasuri there would arise a contingency of their becoming audyika and material. This is not warrented by the Agamas. (18) Ignorance Causes Karma * Due to ignorance the soul identifies itself with impure states dependent on material karmas. As a result of it soul gives rise to both the types of karmas. viz bhava (mental) and dravya (material). And by assuming transformations - auspicious and inauspicious For Personal & Private Use Only

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15 soul acts as an instrumental cause in the production of karma state in the material particles that enter into soul through bodily, mental and vocal activities. (19) Soul as a doer (Karta) of impure states: The state of being a doer of impure states or transformations is superimposed on soul as a result of wrong identifion of soul and non-soul. A man possessed of a ghost identifies himself with the ghost and behaves in an unhumanly manner. Similarly, soul deprived of its power of discrimination identifies itself with impure states and considers itself to be the doer of those states. As soon as soul undergoes impure transformations of attachment etc, it identifies itself with them, pervades them and thus becomes the doer of them. And the tramsformations too getting identified with and pervaded by soul thus become the object of soul's doings. When the thing undergoing transformations is regarded as a doer then the natural corollary to it is that the transformations undergone by the thing are to be regarded as an object of the doer. It is so because in the final analysis a doer and its object are identical. The soul is the doer of the states of pure consciousness or knowledge. And soul is identical with these states. But these pure states are natural to soul whereas the impure states are not. Hence the identity of the soul with the pure states is natural and hence soul's doership in connection with them is real. But its identity with impure states being superimposed its doership in connection with them is secondary. (20) A substance is not the producer or doer of parabhavas: The view that a substance is a producer or doer of another substance is fraught with many difficulties. Soul is the doer or producer of his own states which are either pure or impure. As there obtains a relation of pervader and pervaded between soul and its states, the soul can produce its own states. These states are pervaded by soul because they are found in soul only; the soul is the pervader because it assumes them in succession. Again, there obtains between soul and its states the relation of enjoyer and the enjoyed, Hence when soul produces states of attachment etc. it enjoys or experiences them. Thus the states which the soul produces are the object of its experience. So, soul thinks that he is attached, he is angary and so on and so forth. When soul comes in contact with the desirable object he produces the state of happiness, enjoys that states and thinks that he is happy. Here like pure and natural states, even the impure and contingent states are regarded as the sav-bhava (own states). But it is to be borne in mind that impure states are really called vibhavas. Only secondarily they are regarded as sva-bhava because there obtains between these impure states and the soul the relation of the pervaded and the pervader. Thus both soul and non-soul are the substrata of two-fold paryayas (states), viz. svabhapaparyaya and vibhasaparyaya. For Personal & Private Use Only

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16 ** Parabhava means a states of a foreign substance. No substance undergoes for produces parabhava. If it were held that a substance can undergo the parabhavas, then one substance would become identical with another substance with the result that the division of soul and non-soul would exist no more. This, in turn, would mean that one substance possesses many different natures. Nor have we ever observed one substence undergoing the transformations of another substance. If one substance were to undergo the transformations of another substance then all other substances would become redundant and the contiogency of all being all would arise. Hence the relation of the producer and the produced obtains between the substance and its own states only. (21) Six stages of the process of transformation: The term 'bhava' connotes parinama' i, e. transformations, modes or states. The transformation and that which undergoes transformations are identical because they together constitute the nature of a thing. A thing exists through its various transformations. Substance is like a fluid in an egg of a pea-hen. In it all the states and sub-states, divisions and sub-divisions are there in an undifferentiated form. When such a substance, having obtained the proper causal aggregate manifests different states, we say that it orginates (jayate), it exists (asti), it undergoes change (vi parinomate), it grows (vardhate), it decays and dwindles (apaksiyate), it perishes (vinasyati). For instance, when a clay substance shuns the state of a lump and assumes another state we say that it orginates (jayate). This state of orgination is characterised by activity. By 'asti' is meant the state of mere existence of the thing. This state of existence is not characterised by an activity. The state which is indifferent to becoming' is called by the term 'asti'. By the term "vi parinamate' is pointed out the state in which a substance assumes another transformation which was latent till then. The transformation of milk into curds is an instance in point. Here the state of becoming is manifested through the assumption of another state. The development or growth of the mode is known by the term 'vardhate'. 'Apaksiyate' denotes the state of decay of the already assumed and developed transformation or mode. This is another state of becoming, characterised by the apacaya. By "vinasyati' is meant the involution of the manifested state. For instance the statement that a pot has perished means that the state characterised by a particular form has undergone involution, has become latent. It does not mean that that state has completely been destroyed. These are the six stages of the process of transformation. (21) Arthaparyaya and Vyanjanaparyaya : Paryayas (modes, states, transformations) are again twofold, viz. artha paryaya and vyanjanaparyaya. Artha paryaya is that feature of a thing which is characterised by pure present bereft of past and future. Thus it is an object of rjusutranaya. Vyanjanaparyaya is For Personal & Private Use Only

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17 partly permanent and partly iransient, is an object of speech and hence is gross. On the other hand, arthaparyaya is instantaneous and subtle, The etymological meaning of vyanjana is manifestation. The mode on which our purposive activity depends is vyanjana paryaya. This vyanjana paryaya is twofold, viz. svabhavavyanjana paryaya and vibhavavyanjanaparyaya. Each of the two again is of two kinds, viz. svabhavadravyavyavyanjana paryaya and svabhavagunavyanjana paryaya; vibhavadravyavyanjana paryaya and vibhavagunavyanjanaparyaya. (21) A thing is the material cause of its own States: A thing is the material cause (upadana-karana) of its own states. It is so because between them only there obtains a relation of the pervader and the pervaded. A potter is not the material cause of a pot. The material cause of pot is clay. The potter is simply the auxiliary cause (nimitla-karana) of pot. But he is the material cause of his own states, viz. knowledge of pot, will to produce it etc. Similarly, soul is the material cause of its own states, pure and impure. But it is never the material cause of the material karmas. Of course, it can be the auxiliary cause of the material karinas. So, the accumulated material karmas become the auxiliary cause of the impure states of soul, viz. attachment, aversion, etc. And these impure states of soul, in turn, become auxiliary causes of the inflow of fresh material karmic particles. (22) Divisions of consciousness : Consciousness (upayaga) is twofold, viz. pure and impure. Pure consciousness means that consciousness which is free from attachment, aversion, delusion (moha) etc. And impure consciousness means that consciousness which is affected with attachment, etc. It is this impure consciousness that is the cause of soul's bondage with material karmas. This impure consciousness is considered to be threefold according as it is tinged with attachment (raga), aversion (dvesa) and delusion (moha). Aversion and delusion are always of the nature of inauspicious cousciousness only, whereas attachment is of the nature of either auspicious or inauspicious consciousness. Attachment of the form of devotion towards Arhat, etc. is of the nature of auspricious consciousness, On the other hand, attachment towards worldy objects is of the nature of inauspicious consciousness. These impure states-auspicious or inauspicious-destroy purity of consciousness, colour it with their own nature and ultimately lead to soul's bondage with material karmas. Thus the internal impure states (bhavasrava) act as an auxiliary cause to bring about the influx of karmic matter (drauekurmastava). Hence by stopping the rise of these impure states, viz. attachment, aversion etc. one can stop the influx of karmic matter. (23) For Personal & Private Use Only

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18 All things confined to their own natures: All things are firmly established in their own nature. They do not mix themselves with others, otherwise there would arise the contingency of one thing becoming another, that is, of x being non-x, which is a glaring contradiction. Knowledge is confined to its own nature. It does not share the nature of anger etc. Anger is confined to its own nature. It does not characterise soul which is pure consciousness, Consciousness does not characterise material karmas. Consciousness and material karmas possess diametrically opposite natures. From the definitive standpoint material karmas have no power whatsoever to obscure pure consciousness. (24) Two interacting series could be ended : The impure internal states act as auxiliary cause in the production of material karmas. And the material karmas, in their turn, act as auxiliary causes in the production of the impure interal states. These two interacting series are beginningless. But they could be ended by discriminative knowledge. By the discriminative knowledge one realise the distinction between soul and asravas (passions etc.). The discriminative knowledge is necessarily and invariably associated with the absence of asrava. This is the reason why it is said that discriminative knowledge alone can put an end to the two series. It is, therefore, a wrong view that religious acts alone can stop the two series. Religious acts performed without discriminative knowledge can never lead one to Moksa. (25) The relation of the knower and the known: One who has attained the discriminative knowledge knows the difference between soul and external objects. He realises that there obtains between them the relation of the knower and the known alone. No other relation is possible in their case. That is, there does not obtain between them even the relation of the possessor and the possessed. Hence his attachment to all external objects including his own body ceases. He remains engrossed in his own pure consciousness. Thus he does not produce or bind karmas-mental or material. (26) Matter is identical with colour, etc. : Matter in all its states is pervaded by colour, etc, and in the absence of the latter there is the absence of the former. In other words, matter is identical with colour etc. This means that colour etc. together constitute the nature of matter. The Vaisesika philosophers might urge that in the absence of odour there exists water, in the absence of odour and flavour there exists fire, in the absence of odour, flavour and colour there exists air; hence matter could not be said to have necessary universal relation with them, that is, colour etc. together coudl not constitute the nature of matter. Jainas reply that qualities are For Personal & Private Use Only

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19 sometimes latent and sometimes patent in their substratum due to the variety of changes that the substratum undergoes, Qualities that are laleurt do not lose their nature. They do not become non-existent. They are there in the substratum. The moon-stone, a log of Arani tree and Yava grains possess patent qualities of odour, flavour and colour respectively. They are seen to act as material causes of water, fire and wind-in-the-belly. This proves that water, fire and wind possess odour, flavour and colour respectively in their unmanifest form. Moreover, the Vaisesika philosophers have recognised that fire is characterised by any one of the following four alternatives : (1) manifest colour + manifest touch (2) unmanifest colour + unmanifest touch (3) manifest colour + unmanifest touch (4) unmanifest colour + Inanifest toucb. All this proves that matter is identical with colour, etc. Moreover, variety of change that matter undergoes being infinite, one should not wonder if colour, etc. are found manifest at one time and unmanifest at another. Six Modes of Matter : Depending on the necessary causal aggregate matter assumes gross or subtle mode. These two modes are expanded into the following six : (1) Gross-gross, or very gross (solid) matter, e. 8., a log of wood, a stone, a pillar etc. Matter having this mode cannot get united with out the use of a third thing. (2) Gross (liquid) matter, e. g., milk, oil, water etc. On division matter having this mode unites without the intervention of a third thing. (3) Gross-fine matter, e. g, shade, sunshine etc. Matter having this mode is perceived but it cannot be cut into pieces, it cannot be grasped, so on and so forth. (4) Fine-gross matter, e. g. fragrance, sweetness, sound etc. Matter having this mode is amenable to sense-perception eventhough it is fine. (5) Fine matter, viz. matter capable of becoming karmic aggregates. Matter having this mode is not amenable to sense-perception. (6) Fine-fine, viz, all the classes of matter that fall in between karinic aggregates and diads. (27) Sool is identical with consciousness (cetana): In all the states soul exists where consciousness exists and it does not exist where it is absent. This means that consciousness is invariably concomitant with soul. This proves its identity with soul. In the states of nigoda etc. soul does not have For Personal & Private Use Only

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20 movement, etc. That is, in these states it has no overt sign of cosciousness. Yet even in these states it is not completely devoid of consciousness or knowledge. An infinitesimal part of knowledge is manifest even in a soul at the lowest stage of development, viz. nigoda. Soul in the state of nigoda is devoid of overt behaviour or movements. But that does not mean that it is devoid of consciouness. Soul in the state of an egg is devoid of movements, yet we consider an egg to be having life or consciousness (cetana). (27) Soul not identical with colour, etc. : Soul is not identical with colour, taste, etc. Though in a transmigratory state it has necessary universal relation with them, in the state of liberation it is found in their absence. This proves that they are not invariably related to soul. That is, soul is not identical with them. Moreover, they constitute the nature of matter. If we relate them to soul, then the contingency of the identity of soul and matter would arise. This, in turn, would result in the effacement of soul substance altogether. Thus it is established that colour, etc. are the defining characteristics of matter only and never of soul. (27) Realisation of soul : As soon as one realises the nature of soul the beginningless Gordian knot of Moha is cut asunder. All the knowledge of a person who is infected with Moha or Nescience has no redeeming value whatsoever. This proves that soul is the highest object of knowledge. That is why it is said that one who has known soul bas known everything. Good and bad thoughts cause the karmic bondage, auspicious and inauspicious respectively. Doership and knowership are contradictory. When one performs good and bad acts, it is not possible for him to realise the true nature of soul. For this spiritual realisation one should raise one's self beyond the stage of good and bad acts. Performance of good and bad acts makes impossible the stoppage of karmic influx. On the other hand, if one realises and remains engrossed in one's own spiritual nature which is pure consciousness, then for him there are no transmigratory existence and karmic bondage. (28-29). Darsana, Jnana, Caritra : From the practical standpoint darsana, jnana, and caritra jointly constitute the means to the attainment of Liberation, Darsana means faith in the (seved or nine) categories recognised by Jainas. Jhanu means knowledge of these categories. And caritra (good conduct) means refraining from attachment and aversion. On the other hand, from the definitive standpoint soul itself, which is of the nature of darsana, jnana and carilra, is the means to the attainment of Moksa. Belief in soul, knowledge of soul and absorption in soul are respectively darsana jnana and caritra. There obtains between the three and For Personal & Private Use Only

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21 soul the relation of part and whole. When darsana etc. are tinged with the activities due to non-soul, they act as a cause of bondage too. But when they are devoid of all such activities they directly lead to Liberation. Those who rely solely on practical standpoint are engaged in such activities and hence they never attain the moments of inward spiritual contemplation. Such persons cannot attain liberation even if they practise severe penances. Bliss and knowledge are found in soul alone. Soul that has realised its true nature does never get perturbed. This is the supreme bliss. (30). Nature of soul from the definitive standpoint: From the definitive standpoint soul does not possess four-fold sense-organs. It is shore of eight types of karmas. It is devoid of twofold mind. It has no body out of the five recognised in Jaina philosophy. It is not tarnisbed by Nescience (i. e. Mithyatta) etc. It is tranquil, inactive, independent, eternal, detached from foreign substance, shining in its own infinite light of knowledge. This description tallies with the description of sidd has given in Agamas. This means that from the definitive standpoint there are no classes of living beings except the calss of siddhas. (31). DVATRIMSIKA II Poison causes swoon, a particular type of stone makes ineffective the power of fire, a fire-brand causes illusion, and a magnet attracts ironfilaments, Really varied are the powers of Matter (1). Material particles are so powerful that they can veil even the qualities of soul, viz. knowledge etc. They overpower the nature of soul and make it suffer impure changes (2). Liqueur dulls intellect whereas Brahmi ghi sharpens it. Similarly, karmas, though material, (adversely affect the natural powers of soul and make it suffer impure changes (3). It is the presence of Nescience (Avidya) that causes soul to assume impure inodes or states. When it is not present soul does not suffer impure changes (4). Avidya is the cause of bondage of soul with Matter. And consequently material karmas cause impure changes in soul. Scriptures declare that fecilitation and clouding of the powers of soul are due to material karmas (5). Logicians might urge that the bondage of soul with matter should be endless as it is beginningless. (6) But Jaina theoreticians maintain that even the beginningless state of bondage can come to an end if proper causes operate. We know that union of gold and dirt, found in gold-ore, though beginpingless comes to an end when the ore is heated and chemically treated (7). Soul is the doer or producer of its own pure natural states. It is never a producer or doer of the foreign states. Scriptural statement that soul is the doer primarily means that it generates its own pure natural states (8). From the standpoint of asuddhaniscaya soul is regarded as the doer or producer of mental states (bhava For Personal & Private Use Only

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22 karma), whereas from the standpoint of vyavaharanaya it is regarded as the producer of material karmas (dravya karma) also (9). The relation of invari. able concomitance obtains between the generator (i. e. material cause) and the generated (i.e. effect). But such a relation does not obtain between soul and material karma. So, how can soul be regarded as the generator (i, e, material cause) of material karmas ? (10). Again, the relation of invariable concomitance is possible in the case of those two things which are identical and not in the case of those that are not identical. Soul and material karmas are not identical in nature. Hence there could not obtain the relation of invariable concomitance between them. So, how can soul be held as the generator (i. e. material cause) of material karmas (11) ? As a matter of fact, soul is the auxiliary cause of material karmas (12). As soon as soul acts as an auxiliary cause of material karmas, it is deprived of its true nature and it enters into pithy darkness (13). On account of our mistaking body for soul, we become blind to our own nature. And under the spell of this Delusion we attribute to soul the activities performed by body (14). Knowledge attached to external or internal objects gets transforo ed into those objects. When such is the case of knowledge, then what to talk of the auspicious and inauspicious (material) karmas (15) ? Soul is not body (16). Body is nothing but an aggregate of material atoms which are non-living by nature. On the other hand, soul is of the nature of consciousness (17). Body is amenable to sense-perception whereas soul is not amenable to it. Hence one should shun one's wrong belief in the identity of soul and body (18). Body is made up of impure disgusting material substances like flesh. blood, bones, etc. One who is overpowered by Nescience considers it to be soul (19). The notion of l' and 'mine in connection with body, etc. is the main cause of the transmigratory existence, (20). One whose attention is directed towards his own nature has no desire for even the lordship of gods. On the other hand, one whose attention is not directed towards his own nature has strong desire for even a trifling position (21). Those who are fallen from their true nature get satisfied with the external worldly objects, just as boars get satisfied with mud or moss (22). But those who are engrossed in relishing the spiritual bliss consider worldly objects to be disgusting (23). Having dived deep into the well of nector in the form of knowledge of pure Brahman and having removed all adventitious impurities of the form of karmas saints achieve the highest Bliss (24). Liberation is attained if we depend or concentrate solely upon our own nature and not otherwise because that would involve overabsurdity. One should worship one's own soul. This worship is the seed of liberation (25). Just as petals of lotus are not touched by water even so the nature of soul is not touched by material karmas (26). Worldly pleasures are mixed with miseries (27). The unquenching desire for the enjoyment of worldly For Personal & Private Use Only

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23 objects is not good. Like she-serpent it leads one to terrible unconscious state of soul (28). The fall from the high state is the anubhava caused by vibhasa (impure psychic changes). And remaining constantly attached to this anubhara one does not feel: sorry or regretful (29). The shackle in the form of I-notion binds the soul from time immemorial. Let us break it by realisation of the self (30). 'I am not body, nor is the body mine. I am knowledge. I am distinct and different from non-soul (Prakrti).' Since time immemorial we have not been realising this. (31) Soul is devoid of the qualities of Prakrti (Nature). It is simply and purely a seer. It is not an enjoyer. One who is attached to Prakrti (Nature) enjoys fruits, viz. pain or pleasure. One who shines with the discriminative knowledge triumphs over the karmic forces. So, may we attend soul which is untouched by the changes of Prakrti (Nature). The author here uses Samkhya terminology. (32). DVATRIMSIKA III When mind is disturbed by the worldly thoughts, soul which is of the nature of pure consciousness is not reflected clearly in it just as the moon is not reflected clearly in the waters disturbed by waves (1). One should constantly think of soul. What is the use of constantly thinking of non-soul. If one were to do so, mind becomes unruffled and placid and one becomes free from all types of miseries and attains liberation (2). When soul directs its cognitive activities towards non-self, it identifies itself with non-self. When it directs its cognitive activities towards its own self, it in no time realises its own true nature (3). If one were to have the I-notion in the self just as he has it in non-self, then he will surely have no bondage at all (4). 'I am not non-self, nor is the non-self mine, nor am I the owner of the nonself' thus discarding all the 'I' and 'mine' notions with regard to non-self if one were to remain engrossed in one's own self. then how can he be bound by the non-self (5)? Iron, though by nature static and motionless, moves in the presence of a magnet. Similarly, soul, though by nature inactive, becomes active in the presence of karmas (6). One who is pure, inactive, free from karmic impurities, in whom knowledge, cousciousnes and bliss are fully revealed and who is avyaya (beyond the changes of degrees in his essential qualities) is the highest soul (Paramatman), the Conqueror (Jina.) The other who is bound by karmas is the transmigratory living being (jiva) (7). One should constantly think that soul which is of the nature of pure consciousness is quite distinct and different from karmas and their effects. It is soul alone that can lead us to the abode of eternal Bliss. (8) I am alone, I am pure, nothings is mine, I am of the nature of determinate and indeterminate cognition; having dived deep into my own nature I shall immediately destroy attachment, aversion'-thus should one constantly think (9). For Personal & Private Use Only

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24 Yellow colour, cohesion, weight are not different from gold. Similarly, from the definitive standpoint faith and conduct are not different from soul (10). From the empirical standpoint they are different from soul. Though they are really identical with soul, they appear to be different from it at the plane of vyavahara. (11). The wise should constantly ponder over the difference of soul and non-soul. This will destroy his karmas and make him pure (12). The true knowledge of soul in soul leads one to liberation whereas delusion of soul in body prolongs cycles of births and deaths. Hence having withdrawn I-notion from body one should direct it to soul (13). Having risen above merit and demerit one should concentrate on soul by soul (i.e. with the help of soul itself). In the absence of seeds (merit and demerit) the sprout of rebirth can never flourish. (14). Bondage which has no beginning causes attachment, aversion, etc. And soul wrongly identifying itself with them considers itself to be an agent or generator (i. e. material cause) of them (15). Silk-worm binds itself by its own threads. Similary, soul binds itsel by impure psychic changes, i. e. passions. The spider binds itself by its own threads. Similarly, soul binds itself by good and bad thoughts (16-17). God is not the creator because He is without body. Hence how can a living being act impelled by Him? (18) The soul itself becomes the agent (karta) of the threefold acts through the energy which it, under the power of Nescience, directs towards them unknowingly. This is just like the transformation of the undertaken food into flesh, blood, fluid etc., which takes place without one's knowledge (19). The opponent might urge that in considering each and every soul to be an agent, the contingency of gaurava (cumbrousness) would arise. But the proponent points out that the gaurava which is established by logic is not regarded even by the opponent as a fallacy (dosa) (20). Under the pressure of the forces of the previous deeds a living being by itself goes to the low birth-places. The living being acts like a mad man who under the influence of strong intoxicants rushes to the well filled with filthy things (21). By the method of agreement and difference it is established that; the cause of one's liberation is nothing else but one's own knowledge. In the absence of this redeeming knowledge whatever penances one may perform can lead to neither prosperity nor beatitude (22). The soul is the knower of all objects and the soul itself is the highest object of knowledge. It has no beginning and no end. It transcends all pairs of opposites. It itself is the supreme Bliss. It is the final achievement. It is beyond the reach of all thoughts. It is untouched even by karmic atoms. It is the supreme light. It is the highest reality. And a living being is that only. That soul is smaller than the small and greater than the great. Again, it is through its light; that the whole universe is ealightened. But it itself is beyond the ken of our vision (23-25). A physician well versed in anti-toxic science is not adversely affected even if he takes poison. Similarly, For Personal & Private Use Only

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25 enlightened person is not being bound by Inewikarmic sparticles even though hei enjoys fruits of the past deeds on thelrise of karmas: (26). Firezcannot burn when its efficacy to burn is, held up by spells. Similarly,n the scist, of karmas cannot bind the soul with inew. karmas.when its; efficacy is made defunct by the power of knowledge (27). A samyagdrsti (one who possesses right attitude) is not deprived of its internal purity by new karmas even if he enjoys external material things. A man having no desire for wine is not intoxicated even if he takes it (as medicine) (28). All things are established in their own nature. That is, a thing does never share the nature of another thing. Then there arises a question as to why a soul should unnecessarily affect its identification with foreign things -- an identification which gives rise to the relation of karma and karty and this relation, in turn, causes misery (29). All things are defined by and confined to their own nature. But soul under the spell of Nescience gets attached to and identifles itself with foreign things (30). The Muni who remains engrossed in his true spiritual nature entertains neither likes nor dislikes towards foreign things, has no attachment to or aversion from them (31). Thus realising clearly the difference between self and non-self one should shun all the non-soul things. Then only one can become unruffled and placid. Then only one's consciousness can become calm and pacific. This means that then there does not arise in it the waves of impure modes, thoughts or passions. Then soul becomes devoid of che veil of karma and shines in its supreme inner light (32). DVATRIMSIKA IV The inner light, having come out of the strong whirls of passions and having destroyed the darkening veils of karmas of eight types, fully shines in its own light (1). As soon as the weight of impure modes gets removed it assumes its original pure placid state. Again, as soon as bondage of four types is cut off it gets permeated through and through with highest Bliss. And it then being free from any limiting or obscuring investment becomde pure, pacific, infinite and unobstructed, and reflects in itself all the objects of knowledge from all sides. (2). All the modes of all substances are refiected in only a part of that limitless ocean of knowledge (3). Darsana (right attitude), jnana (right knowledge) and caritra (good conduct) - the three together constitute one path to Liberation. If a person clearly and firmly aiming at Liberation travels on the Path, remains completely unatta. ched to what is not his nature, keeps his vision fixed on the Path, behaves fully in accordance with it, then whatever he does is simply the result of the rise of karmas and hence leads to nirjara (expulsion or dissociation of For Personal & Private Use Only

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26 karmas) alone (4). It is really due to Nescience that one thinks, 'I am causal agent,I am enjoyer' (5). Due to Ignorance of one's own nature, the soul becomes causal agent (karta.) As soon as he realises his own nature, its natural akartrtva becomes manifest. Attachment and aversion are the results of the rise of karmas. Once soul rises beyond attachment and aversion it cannot produce the material karmas or passions (6). It is Nescience that makes us believe that attachment, aversion, etc. constitute our nature. By pondering over the distinction between soul and passions one can fully and clearly realise that the soul, in its perfection, is free from all modes cotingent upon matter and is eternal (7). Ignorance causes spiritual lethargy and sleep. As soon as Ignorance is removed spiritual realisation dawns upon us and we feel powerful, energetic and fearless (8). The unfathomable mystic light when becomes free from the whirls of modes contingent upon matter, attains purity, shines brightly and its riches of supreme Bliss gets fully manifest. For the relish of that supreme Bliss even those great persons who have so many objects of worldly enjoyment renounce the world and exert themselves for the state of Liberation which itself is supreme Bliss (9). Severe penance, stern practice of vows, forbearance of strong partsahas all these are futile and vain in the absence of the knowledge of the highest reality, the pure soul (10). Hence one should exert for the attainment of that highest reality. It is so because the shining rays of that luminous reality destroys the pithy darkness of strong Ignorance. Once we relish the Bliss that supreme reality yields, the pleasures which the positions of Indra, Cakri yield appear to us like saulty water (11). One cannot attain liberation by merely studying the lastras and by pulverising the pride of opponents by one's scholarship. For its attainment one should be free from the illusion of soul in body. Mere study of sastras could not help us in the attainment of liberation (12). By the force of Ignorance (Nescience-Avidya) the true nature of soul gets obscured. As soon as Ignorance is removed, soul shines in its own light-pure, infinite and independent. And it is the words of a Jina that can remove Ignorance (13). By churning the self with the self the supreme light emerges. We all know that fire is generated in a tree when it rubs itself with itself. Hence the persons of pure vision, who have fixed their constant attention on absolute Brahma - i, e. pure soul-, will surely, attain the highest Good. There is no other ways to it (14). Ignorance gives rise to the illusion of a serpent in a rope - the illusion which causes fear etc. even in the wise. Similarly, Ignorance, viz. I-notion in body keeps even the great caught in the transmigratory state (15). For long they have slept in the bed of misery, having closed their eyes of viveka with the eyelids heavy under the pressure of the sleep of Nescience. And in dream they identify their self with non-self. As a result, they are born in low classes of living beings (16). As soon as one knows the supreme - For Personal & Private Use Only

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27 spiritual reality which takes in its fold all the three worlds: by its infinite cognitive faculty, there remains for him nothing to know. And in the ignorance of it, the debates conducted with sharp scholarship is simply for exertion and misery and thus resemble an act of pounding chaffs (17). As soon as bhavabandha enters the field of experience the knot of Ignorance is cut off. This is like the removal of darkness on the entry of the sun in the sky (18). Were the self to remain engrossed and established in its own nature, then it will not undergo even in the presence of objects of knowledge impure changes contingent upon non-self. It is so because attachmeot and aversion, not finding their objects, come to an end just as fire not getting fuel gets extinguished (19). There is no other state more blissful than the one which one is afraid of. And there is no other state more dreadful than the one which one relies on. So, one should long for and attain the spiritual state which is permeated with supreme Bliss and infinite knowledge (20). A living being itself causes and gets involved in the transmigratory cycle on account of its ignorance of the difference between soul and non-soul. And it is this ignorance that gives rise in a living being to the notion that soul is the cause or doer (of karmas). Even in the state of liberation soul is the cause of its own pure states alone. Hence it is soul that is the ruler of soul and nothing else (21). If a living being, having abandoned the world, the objects of enjoyment and the means of enjoyment (body etc.) experiences its own nature then the creeper of transmigratory existence, not finding nourishment, dries up. (22) Just as a patient recovered from dreadful disease abandons, for the maintenance of health, the various delicious dishes even so a person freed of the fever of perverted attitude shuns all worldly enjoyment for the maintenance of spiritual health (23). The world shines and gets animated in the presence of this great spiritual Power which too, though dwelling in it, never assumes its changes. But under the influence of ignorance it dreams many dreams and hence its affluence gets obscured (24). Objects of illusion exists so long as Illusion exists but they melt away as soon as illusion is removed. Similarly. worldly objects cease to exist, so to say, for the one who has destroyed Nescience and consequently attachment to them. Such a person has truly realised his own spiritual self. And in his presence we feel his calming influence (25). When the spiritual and highly mystical light shines fully having destroyed the cloud of strong Delusion, it makes the whole world shining with its own light, pervades it by its upshooting spiritual rays and transcends all activity (26). A living being who is free from attachment and aversion, who knows all substances, who experiences pure spiritual states alone and who has realised the eternal spiritual nature does not bind new karmas even if he performs this or that activity (27). The state in which we, having become mad or infatuated, sleep is not ours. Let us abandon it For Personal & Private Use Only

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28 and strive for the attainment of the highest spiritual state wherein the pure spiritual nature attains its eternal stability by itself. There is no fall from this state once we have attained it. So, let us free ourselves from the karmic bondage as early as possible, having realised our own true spiritual nature (28). The realisation of the spiritual nature is the only means to cut off the roots of the trees of births. So, for the Realisation one should concentrate on soul. (29), The Realisation is not possible through karmakanda external religious practices). It could be attained through the force or power of pure knowledge. One should not vainly take recourse to karmakanda which mainly asks us to torment the body (30). If I have said, through ignorance, anything that goes against Jaina Agamas then I request the learned to correct it. Intellect of a non-omniscient being is bound to err somewhere. (31). I, Harsavaradhana, have written these four dvatrimsikas which expound Vivekakhyati (32). VYAVAHARANAYA AND NISCAYANAYA: A HISTORICAL SKETCH The terms "vyovaharadrsli', 'vyavaharanaya', 'vyavaharasatya', 'sahviti etc. employed in different schools of Indian philosophy are identical in meaning. Similarly, the terms 'niscayadtsti,' 'niscayanaya', 'paramarthasataya' etc. employed in different schools of Indian philosophy convey identical sense. The object of the former is empirical reality whereas that of the latter is transcendental or ultimate reality. This is the reason why the account of reality given by these two standpoints differs widely. Let us trace the history of the idea conveyed by the couple niscayavyavahara in Jaina thought. Distinction between these two standpoints is as old as Bhagavati sutra. Therein their distinction is brought out by an instance, We are told that vyavaharanaya grasps only the black colour in a black bee whereas niscayanaya grasps all the five colours in it. Here we should bear in mind that nisacayanaya does not contradict the knowledge had through vyavaharanaya, it simply asserts that whatever vyavaharanaya bas grasped is a partial truth. Thus according to the Bhagavati account of this couple, vyavaharanaya grasps only that part of a thing, which is important from the standpoint of every day life whereas niscayanaya grasps all the aspects of a thing. This has led Jinabadra to declare in his Visesavasyakabhasya that vyavaharanaya follows the viewpoint upheld by some one naya whereas niscayanaya follows the views upheld by all the nayas in their totality. This amounts to saying that vyavaharanaya is a naya while niscayanaya is a pramana. At one place we are told by Ac. Jinabhadra that according to niscayanaya an act is done only when it is being done at present while according to vyavaharanaya it is done only when the process of doing it is over. As thus understood niscayanaya 1. Bhagavatisatra 18. 6. 630 2. gatha 3590 For Personal & Private Use Only

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29 becomes identical with rjusutranaya. Ac, Kundakunda suggests that ugavaharanaya tells us all that is the case whereas niscayanaya tells us only that part of it which is essential from the standpoint of higher spiritual life. Thus Kundakunda's position is opposite to the one presented in the Bhagavatisutra. Kundakunda even declares that the standpoint of vyavaharanaya is false whereas the standpoint of niscayanaya is true. Our author fully endorses the view of Ac, Kundakunda. But he utilising the Buddhist theory of the status of inference proves that though vyavaharanaya is a bhrama it is a pramana. Not only that but he has also very strongly proved the utility of vyavaharanaya. This is the special contribution of our author in connection with the problem of niscayanaya-vyavaharanaya. Of course, Ac. Kundakunda also recogoises the utility of vyavaharanaya. And he also states that the full significance of the preachings of a tirthankara will escape our understanding if we solely rely on any one of these two nayas. KARMA THEORY IN NUT-SHELL Soul in its pristine state is omniscient, perfectly blissful, has perfect right conviction and right conduct, everlasting life, no material body, the highest status and infinite capacity. But it, in its mundane state, undergoes sufferings, its faculty of knowledge is blurred, it is caught up in the eycle of births and deaths, it is encaged in the material body, and it has pervert convictions and harmful conduct. The question naturally arises as to who deprived it of its true nature and when. The answer to this question is that material karma particles have veiled its natural qualities. And again it is they that determine its conditions and environment from time to time. The union of karmic particles with soul is beginningless. Though they are material they affect soul in its mundane state. And the affected soul, in turn, modify matter into karmic particles which it assimilates. Thus the chain of interaction between soul and matter goes on until it is snapped by the special will of soul. city or facul different desestion as to By the threefold activity of body, speech and mind these karmic particles rush towards a soul and bind it. These material particles influxed by a particular act obstruct a certain capacity or faculty of soul. They obstruct it for a certain period of time. Their effects have different degrees of intensity. They have certain fixed quantity. But there arises a question as to what are the factors that determine the spiritual quality to be obstructed by karmas as also the quantity and duration of karmas and the intensity of their fruits. It is the nature of soul's activity (which causes the influx of karmic particles) that deterinines the quality to be obstructed by them. 1. TagITISEERT ara afast garanti Samayasara, 13. For Personal & Private Use Only

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30 For instance, an act of destroying books, despising the learned, etc. causes the influx of karmic particles which obstruct the faculty of knowledge. The quantity of karmic particles acquired by a soul depends on the intensity of its activity. The more intease the activity of soul the greater is the influx of karmic matter. The duration of karmas and the intensity of their fruits depend upon passions. The stronger the passions, the longer is the duration of karmas and greater is the intensity of their fruits. From this it naturally follows that Jainism puts stress not so much on the renunciation of activity as on the renunciation of passions. In fact, this point of Jaina karma theory comes very near to the Gita doctrine of anasukta karma (disinter. ested activity). I bere are ten main states of karmas. (1) 'Binding' (bandha) is the state in which karmic material particles are assimilated by a worldly soul. (2) Endurance' (satta) is the state in which karmic matter exists without producing its proper cffect. (3) 'Realisation' or 'rise' (udaya) is the state in which karmic particles start operating and yield their proper fruits. (4) Premature realisation' (udirana) is the state in which karmic particles are subjected to a special process by which they are made to yield their fruits before their destined time. This gives scope to the freedom of will and lessens the rigidity of karma doctrine. (5) 'State of transformation' (sankramana) is that state in which karmic particles are subjected to the process by which the nature, duration, intensity and quantity of one kind of karmic particles are transformed into those of another. This transformation can take place only between the subtypes of the main types. Of course, there are some exceptions to this, but we are not concerned here with details. This state of karmas points out as to in what ways a living being is free. (6-7) The length of duration as well as intensity of fruition is definite. Despite tbis fixation a person can increase or decrease the length of karmic duration and intensity of karmic fruition by a special process. The karmic particles subjected to this process are called in the state of their 'increased realisation' (udvartana) or decreased realisation' (apavartana). This too shows that in the Jaina doctrine of karma there is an ample scope for the freedom of will. (8) 'Subsidence' (u pasamana) is the state in which rise (udaya), premature rise (udirana), etc. of karmas are suspended by a special effort. Here also freedom of will is recognised. (9) Nidhalti is the state in which there is no possibility of introducing any change whatsoever except udvarlana and apavartana. (10) Nikacana is the state in which even udvurtana and apavartana are impossible. The Jaina theoreticians recognise five states of a soul, viz, aupasamika, ksayika, ksayo pasamika, audayika and parinamika. The first four are dependent on karmic particles whereas the last one is natural to soul. Here we For Personal & Private Use Only

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31 are concerned with the first four states. The soul is closely united with karmic material particles in its mundane state. When the karmic particles subside, the soul is regarded as having the state of subsidence (u pasama). But these karmic particles do not remain subsided for ever. They rise after some time and soil the soul. When karmic particles are absolutely dissociated from the soul, then it is said to have the state of absolute dissolution (ksaya). Here I would like to draw the kind attention of the scholars to the terms 'kaivalya', 'kevala' employed to denote this state. When karmic particles start to operate and yied their fruit, the soul is said to have the state of realisation of karmic fruits (udaya). There is a fourth state as well. It is a complex of the three states: subsidence, dissociation and realisation. This doctrine of five states of soul clearly shows that in the mundane state the soul is regarded as somewhat identical with material karmas. One who desires to get rid of the karmic particles first stops their influx. This is called the process of samvara. But how can one stop the influx? For that he should gain control over his senses and the mind, acquire knowledge and practise concentration. Then the karmic matter already in combination with the soul must be removed. This is called the process of nirjara. By the fire of penance internal and external - one can completely dissociate the karmic matter intermingled with the soul. And this possibility shows that fatalism is a false belief, or is a superstition. In short, to be completely free from karmic matter one should completely become free from passions. And vows, penances, etc. should be practised in so far as they help us in lessening or destroying passions. Otherwise, they are useless and sometimes lead us astray. As we have already remarked Jaina theory of karma gives ample scope to the freedom of will. Karmas simply determine the external conditions in which a living being will be put, that is, karmas determine the environment of a living being. But they do not determine as to in what way a living being will react in a particular condition, situation or environment. Jaina theory of karma maintains that a living being is completely free to react in the way it chooses. If it disinterestedly enjoys the fruits of its previous deeds it will not bind new karmas but if while enjoying good or bad fruits it gets intoxicated or becomes miserable it binds new karmas. This is the crux of the karma doctrine. This clearly shows that karma doctrine is not antagonistic to the freedom of will. But this karma doctrine which gives full scope to the freedom of will loses all its moral force if its upholder maintains that there is a possibility of a person knowing all things with all their states past, present and future. Doctrine of omniscience is quite antagonistic to the freedom of will. Even the Jaina belief in the two types of soul viz. bhauja and abhavya has a strong predeterministic tendency. For Personal & Private Use Only

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32 Bhavya souls are those who are destined to attain emancipation whereas abhavya souls are those who are damned to remain in bondage for ever. Karma theory loses much of its moral force with such a theory in its background. Again, Jaina theoreticians contend that a living being cut the Knot only when there remains a definite period for its emancipation. They do not say that a living being who has cut the Knot will be emancipated after that much period of time. Thus their mode of expression is again suggestive of a predeterministic trend. Moreover, we are told that a nigoda living being gets out of that state when time becomes ripe for it to get out of it. Here the concept of ripening of Time (kalapari paka) has again a predeterministic tinge. All the abovementioned Jaina tenets which have predeterministic tendency do not go well with the Jaina karma theory1 which, taken by itself, allows ample scope to the freedom of will and consequently stands for moral responsibility. If omniscience, etc. are facts, then morality becomes a delusion, and freedom of will a child of ignorance. ADHYATMABINDU AND SAMAYASARA The author of Adhyatmabintu closely follows Samayasare in ideas and expressions as well. The characteristic ideas of Samayasara are as follows: (1) Nilayamaya is true whereas vyasaharanaya is false. (2) What happens to a soul on account of its association with matter is nothing essential to the nature of a soul. (3) A soul is the main cause (karta) of what happens to itself and an occasioning cause (nimitta) of what happens to a karma while a karma is similarly the main cause of what happens to itself and an occasioning cause of what happens to a soul. Our author fully accepts these ideas and expounds them. This is the reason why he freely uses the Kundakunda terminology. His exposition is fraught with the terms bhava, vibhava, anubhava, parabhava, etc. Sometimes his expressions are identical with those of Kundakunda. This will be clear from the following Table. Adhyatmabindu (1) bhUtArtho nanu nizcayastaditaro'bhUtArtha mAvedayan (1.5) (2) viSamaznan yathA vaidyo vikriyAM nopagacchati / karmAdaye tathA bhuJjAno'pi jJAnI na badhyate // ( 3.26) (3) mayaM piban yathA matto na syAdaratimAn pumAn / dravyabhogaM tathA kurvan samyagdRSTirna : lipyate // (3.28) Samayasara vavahAro'bhUdattho bhUdattho desido du suddhaNao (13) jaha visamuvamutA bijjA purisA pa maraNamuvayaMti / poggalakammassudayaM taha bhuMjadi Neva bajAde gANI // (204 ) jaha maja piyamANo aradibhAye Na majjade gftet i zegania arcet milfa a confe tada // (205) 1. Theoreticians seem to ignore internal consistency which is necessary to build up a philosophical system. For Personal & Private Use Only

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(4) jIvo bhavennaiva yadA zarIraM tIrthaGkarA- adi jIvo Na sarIraM titthayarAyariyasaMthudI caiv| cAryanutistadAnIm / etc. (vivaraNa etc. (31) on I. 17) Thus our authcr imitates Kundakunda in spirit and letter. He has even quoted some verses from Samayasara. OUR AUTHOR AND AC. AMRTACANDRA The author of Adhyatmabindhu has studied Ac. Amrtacandra's commentary on Samayasara. He mostly agrees with Ac. Amrtacandra. But at one place he criticises his view that marganasthanas are audayika and material (p. 20). At some places he follows, in expression, Amrtacandra. This will be clear from the following instances. ___Adhya. Vivarana Amrtacandra's Comm. on Samayasara (1) kevalAjIvavikArarUpAH puNyapApAsavasaMva- kevalAjIvahetavaH puNyapApAsavasaMvaranirjarAranirjarAbandhamokSAH / (2) bndhmokssaaH| (13) (2) svayamekasya puNyapApAnavanirjarAbandhamokSA- svayamekasya puNyapApAstravanirjarAbandhamokSAnupapatteH / (2) nupapatteH / (13) yathA mlecchasya 'svasti' ityabhihite yathA khalu mlecchaH svastItyabhihite sati sati......(2) ... ... (5) STYLE OF ADHYATMABINDU The four dvatrimsikas are written in lucid Sanskrit. The author has judiciously employed both the types of alankaras, viz. arthalankaras and sabdalankaras. His arthalankaras are chiefly meant for elucidating philosophical points. The spiritual fervour is very prominent and it touches the reader. This is achieved by Upanisadic expressions. Study the following is achieved by Upanisadic prochent and it touches the instances : (1) aNoraNIyAn mahato mahIyAnapi yaH punaH / yasya bhAsA jagat sarva bhAtyalakSyaH punaH svayam / (3. 25) (2) zuddho buddhazcidAnando niSkriyo nirmalo'vyayaH / (3.5) (3) anAdinidhanaM jyotiH kartRtvAdivikArabhAk / svasvarUpAt paricyutya vizatyandhe tmsyho|| (1) puruSaH purANaH (1. 11) (5) mathitvA''tmA''tmAnaM bhavati paramajyotiracirAt / (4. 11) Again, the terms like pratyajyoti, paramajyoti, brahma, avidyA, etc. are frequently used, For Personal & Private Use Only

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34 It is well known that Sankhya philosophers explain pleasure, pain, etc in soul by the analogy of a pure crystal and a red flower placed before it, Similarly, they explain karlsiva of soul by an instance of a magnet and iron filaments. Again, it is the Sankhya-Yoga idea that purusa is clearly reflected in Intellect (citta) when Intellect is completely devoid of the modes (vrttis). All these Sankhya-Yoga ideas with their characteristic Sankhya-Yoga expressions occur in the present work. Study the following lines : (9) qalaqafia x decurs fifa ax: (I. 17) Fafe aforfarsit yasalah wafa fafanua Ta:1 (I. 18) (3) faforritSHES fata Fuit aftar 1 (III. 6) (3) vikalpajAlakallolalole kila mnojle| nAtmA sphurati cidrUpastoyacandra iva sphuTam // III. 1 The author is fond of Sankhya terminology. Even in the commentary he often employs Sankhya terms, viz. purusa, praksti, guna, vivekakhyati, etc. This work clearly brings out the fact that the Advaita and the Sankhya philosophies have greatly influenced Ac. Kundakunda's thinking and theorising. Ahmedabad Nagin J. Shah 20-12-71 Sikhya terminolo Yokrri, guna, vivekake Sarkhya For Personal & Private Use Only

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pRSTham 2 5 9 9 14 19 20 23 24 24 24 24 29 46 paMktiH 22 5 26 2 28 27 12 15 24 3 5 20 21 2 14 17 18 22 zuddhipatram azuddham sthANa taha tasyAvyatireka' nirupAdhiguNa cetanAditi, o niyukti purasthita zarIrasambandha evaM gRhyante, vyaJjanaM vyaktiH vibhAvaguNaparyAyaH 'nubhUtilakSaNaH / svabhAva prasajantyAM pariNAmairava kAlikI 'vikArA For Personal & Private Use Only zuddham "thae kae taha tasyA vyatireka' nirupAdhikaguNa cetanAditi / oghaniyukti purasthita zarIrasambandhaH / evaM gRhyante / vyaJjanaM vyaktiH / vibhAvaguNaparyAyaH / 'nubhUtilakSaNaH svabhAva prasaJjantyAM pariNAmaireva kAlika nirvikArA

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harSavardhanopAdhyAya nibaddhaH svopajJavRttyA yutaH adhyAtma binduH OM aiM namaH / anantavijJAnavibhUtizAlI satprAtihAryAdbhutabhUtimAlI / tIrthAntarIyA navabuddhayogAgamArthadezI jayatAjjinendraH // athAtaH zuddhAtmAnubhavarasikAnAmanekakadAgamArthazravaNa-kudRSTayupAsana-saMstavanAdikriyAbhraSTeprakriyAparyAptAtmatattvavipratipattInAM bhavyasattvAnAmupakArAya zuddhAtmasvarUpapratipAdanapaTiSThA'dhyAtmabinduprathamadvAtriMzikAvivaraNa spaSTamupakramyate / tasya cedamAdyaM padyam brUmaH kimadhyAtmamahattvamuccai yasmAt paraM svaM ca vibhidya samyak / samUlaghAtaM vinihatya yAti nAbheyabhUH kevalamAsasAda // | 1 || vyAkhyA--vayam adhyAtmamahattvaM kiM brUmaH ? Atmani ityadhyAtmam, vibhaktyarthe avyayIbhAvaH [ pA0 2 / 1 / 6 ] | AtmAnamadhikRtya pravartamAnaH kartRtvabhoktRtvAdidharmanirAsapurassaraH kazcana vicAravizeSaH zuddhAtmasvarUpa zravaNa-manana-nididhyAsarUpo'pi lakSaNayA'dhyAtmam / tasya mahattvaM kiM brUmaH ? yasmAt adhyAtmataH / param AtmA'tiriktamakhilapadArthajAtam / svaM ca AtmAnam / samyak saMzayaviparyayA'navyavasAyApohapUrvakam, saMdigdhasya viparyastasyAnadhyavasitasyArthakriyA'sAdhakatvAda ajJAnataH pravRttAnAM phailAsaMvAdadarzanAcca / vibhidya anAdibandhaparyAyanirUpaNayA kSIrodakavat karmapudgalaiH samaM prAptaikatvamapi bhedajJAnabalena pRthaktvavRttasvalakSaNataH pRthag nirdhArya / tathA ghAti AtmaguNahantRtvAt samayaprasiddhyA mohanIya-jJAna-darzanAvaraNAntarAyalakSaNaM prakRticatuSTayam / samUlaghAtaM vinihatya samUlaM hatvA 'samUlAkRtajIveSu hanUkRJagrahaH' [paa03|4|36 ] iti Namul / 'kaSAdiSu yathAvidhyanuprayogaH ' [pA0 3|4|46] iti hanteranuprayogaH / nAbherapatyaM nAbheyo bhagavAn yugAdidevastasmAd bhavatIti nAbheyabhUH prathamacakravartI bharataH / kevalamAsasAda kevalajJAnaM lebhe / 1 bhAsa0 lA0 / 2 'avyayaM vibhaktisamIpa ' ityAdi sUtram / 3 phalavisaM 0 sU0 / For Personal & Private Use Only

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harSavardhanopAdhyAyanibaddhaH [ prathamA ayaM bhAvaH - anAdau saMsAre AsaMsArAt sakalasyApi prANivargasyAnavaratamanantairdravyAdipeJcaparAvartaizcakravad zrImyamANasya mahatA mohAndhakAreNa mudritavivekalocanapuTasya viSayatarSotkarSavivazIkRtasyApravitarkyAyatau duHkhodarkadRSTanaSTAn svapnopamAn viSayAn uparundhAnasyAnantakRtvo nAnAyoniSUtpattivipattiklezairabhidrutasya parabhAveSvevAzrAntavizrAntadRSTeH svatattvavimukhasya sikatAsarasvati patitA vajrakaNikeva durlabhA manuSyatvAvAptiH / kathaJcit karmalAghavAt tadavAptAvapi januSAndhasya dRgavAptiriva durlabhA vivekakhyAtiH, tallAbha eva saMsArasya nistIryamANatvAt, tadadhigamo'pi keSAJcit puNyazAlInAM bharatAdInAM caNakamuSTikrItacintAratnagRha koNavartivaNijavadayatnasAdhya eveti bharatopAkhyAnena tasya mAhAtmyamupanibaddham / bharatopAkhyAnaM ca prasiddhameveti na likhitamiti // 1 // vAssryatvamatha prapadya ca gurornaikaTayamenaHkSayA 2 chrutvA'dhyAtmamatha prapIya ca tatastattvAmRtaM yat punaH / kSetrajJaH kila momuhIti viSayagrAmeSu vaddhaspRha stannUnaM trijagajjaye dhRtimato mohasya visphUrjitam ||2|| vyAkhyA--AryatvaM prajJApanAdau bahudhoktamapi iha deza-kularUpameva grAhyam, ubhayarUpasyApi dharmopalabdhyaGgatvAt / tad labdhvA / AryatvamantareNa gurUpasarpaNadharmazravaNaM prati AbhimukhyAbhAvAd anArya - kuladezotpannAnAm ArdrakumAraprabhRtInAM keSAJciddharmAnurAgaM prati AbhimukhyaM tat kAdAcitkamiti na vyabhicAraH / athainaHkSayAd iti nicitanikAcitakarmaNAM hi pApAtmanAM jamadagnisutamukhyAnAmiva gurusaGgamAbhAvAt puNyodayalabhyatoktA / gurornaikaTacaM prapadya iti mahAmidhyAdRzAmapi kekayapatiprabhRtInAM gurvanuziSTisadbhAva eva samyaktvamUlasvargAvAptizravaNAt / taduktam narayagaigamaNapaDihatthaeNa taha pasiNA raNA / amaravimANaM pattaM taM AyariyappahAveNaM // [ upadezamAlA, 103] iti nisa~rgAdhigamayoH kAraNatvoktAvapi buddhabodhitAnAmeva naikeSAM darzanAd gurugrahaNam / himAnIdUnasya [ zItaparAbhUtasya ] narasya dUrasthendhanasandhukSitAzuzukSaNi 1 dravya-kSetra-kAla-bhava-bhAvAH iti paJcaparAvartAH / 2 0 rA0 lA / 3 paNNavaNAprajJApanAsUtre prathamapade sU099-sU0138 pR0 36-44- mahAvIra jaina vidyAlaya prakAzana / 4 kekayapatipradezinRpakathAnakaM rAyapaseNiyasUtre samAgacchati / 5 ' tad nisargAd vA' tattvArthasUtra 1.3 // adhigamAd For Personal & Private Use Only

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dvAtriMzikA ] adhyAtmabinduH vadanupakArakatvAnnikaTatvoktiH / tathA adhyAtmaM zrutvA viSayavyAsaktAnAmarthalAlasAnAM ca keSAJcid gurusaGgame'pi AgamazravaNasya durghaTatvAt caturaGgayAM' zruteH paramAGgatvena varNanAcca zrutvetyuktam / adhyAtmagrahaNamitarazAstrebhyo'sya mukhyatvakhyApanArtham / 'pakSi-pipIlikAgati'nyAyenaitasya jhaTiti mokSasamarpakatvAt 'adhyAtmavidyA vidyAnAm' [bhagavadgItA, 10. 32] iti tIrthAntarIyairapi svIkArAcca / atha tataH adhyAtmataH / tattvAmRtaM prapIya kevalazravaNasya sAdhyasiddhyanaGgatvAt prapANamuktam / prapANaM nAma zraddhApUrvikA taduktArthapratItiH / evaM sati yat punaH kSetrajJaH AtmA, vaddhaspRhaH san anAdimohavAsanAjanitatRSNAntakatvena baddhanibiDAnurAgaH viSayagrAmeSu zabdAdiSviSTaviSayasaGghAteSu momuhIti atizayavadAtmotthAnAkulasvabhAvAnandAmRtamanaznuvAno'nAsvAditapUrveSviva adRSTacareSviva alabdhapUrveSviva atyantAkulatvajanakeSu svabhAvapratighAteSu paJcAkSAtmakavapuHpizAcapIDAmanadhisahamAno vyAdhisAtmyatAM prapanneSu sukhAbhAsotpattibhUmibhUteSu atizayena mugdho bhavati, tannUnaM trijagajjaye dhRtimataH utsAhavato mohasya visphajitaM sva-parAvivekahetoraladhyazAsanasya mohasyaitacceSTitam - yad vivekino'pi muhyantIti bhAvaH / atra ca brahmadattacakrathupAkhyAnaM bodhyam / nanvAtmanaH kriyAvattvasiddhau hi bandhaH siddhayati / niSkriyatve muktasyeva bandhAnupapatteH / kriyA ca parispandAtmikA / tasyAzca- . "jAva NaM esa jIve calai khubhai ghaTTai phaMdai taM taM bhAvaM pariNamai tAva NaM esa jIve chavihabaMdhae vA sattavihabaMdhae vA avibaMdhae vA egavihabaMdhae vA no ceva NaM abaMdhae / " ityAdinA paramAgamena bandhahetutvAbhidhAnAt / sA ca svato'sambhavantI kAraNAntaramAkSipati / taccAnyadasambhavet kamaiveti tatkartRkAM kriyAmAha dhattai(tte')mbhodhirjavanapavanA''cchoTanonmU dugro ___ lolazreNIcaTulitavapurvyAkulatvaM yathA'yam / niSkampo'pi svarasavazataH karmakampAkasaGgaM ___ tadvat kSubhyatyayamapi paraH pUruSaH saMprapadya // 3 // vyAkhyA- yathA'yam ambhodhiH samudraH javano vegavAn yaH pavanaH tasya AcchoTanam abhighAtaH saGghaTTa iti yAvat tena unmUrcchantyaH pravardhamAnA 1"cattAri paramaMgANi" ityAdinA uttarAdhyayanasya caturthAdhyayane / 2 akSANi indriyANi / 3 dra0 prajJApanA0 sU0 22.286 / bhagavatI0 3.3.153 / 4 asaMbhavat iti vartamAnakRdantarUpam / For Personal & Private Use Only

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.4 harSavardhanopAdhyAya nibaddhaH [ prathamA ugrA abhraMSA yA ullolazreNyaH kallolapaGktayastAbhi: caTulitaM taralIkRtaM vapuH zarIraM yasya tAdRzaH san yathA vyAkulatvaM dhatte tadvat svarasavazataH svabhAvato [[niSkampospiM] niSkriyo'pyayaM pUruSaH pratyagAtmA karmaiva kampArkaH pavanaH tasya saGgaM prapadya kSubhyati kriyAvAn bhavati / ayaM bhAvaH -- jIvaH svayaM yadyapariNAmyeva syAt tadA dRzyamAnatrasa-sthAvaratvAdiparyAyavaicitryAbhAvAt saMsArasyaivAbhAvaH syAt / niSpariNAmatve gaganakusumavadavastutvApattezca / 'vastu ca na vikriyate ca' iti gADhazapathapratyAyyatvAt dRzyamAnagorasAdipariNAmavirodhAcca / ekAntanityatve kRtanAzAkRtAbhyAgamAdidoSaprasaGgAt puNya-pApa-bandha-mokSAbhAvazca prasajyeta / atha yadi karmasaMsargAt tathA pariNamati tat kiM svayamapariNamamAnaH pariNamamAno vA : na tAvadapariNamamAnaH pareNa pariNamayituM pAryeta / "na hi svato'satI zaktiH kartumanyena pAryate " [ ] / pariNamamAnastu na paraM pariNamayitAramapakSate / na hi vastuzaktayaH paramapekSante / tato jIvaH svayaM pariNAmasvabhAvaH svIkartavyaH / evaM svayaM siddhapariNAmasvabhAvo jIvaH karmaNaH samavadhAnAt pArAvAra iva pavamAnasaMsargAt kriyAvAn bhavatIti bhAvaH ||3|| athaikameva jIvadravyaM pariNAmasvabhAvatvAt tiryagAdinAnAvasthAntarabhAg bhavatItyabhidhIyate - kumbhodaJcanavarddhamAnakarakasthAlyAdyavasthAntarA ko'pi dhruvamambuyogavazato mRddravyapiNDo'znute / tadvat karmajalIyayogamupalabhyAtmA'pi tiryagnarAmartyapreta purogajAtinikaratvena svayaM jAyate ||4|| vyAkhyA -- eko'pi mRdravyapiNDaH ambuyogavazataH pAnIyasambandhAt kumbhazca ghaTaH, udacyate jalamaneneti udaJcanaM ca pidhAnam, varddhamAnazca zarAvaH, karakaH caluH, sthAlI ca ukhA tadAdInyavasthAntarANi paryAyabhedAd aznute prApnoti tadvad AtmA'pi karmajalasyAyaM karmajalIyaH sa cAsau yogazca sambandhaH ntamupalabhya tiryaGnarAmartyapretapurogajAtinikaratvena svayaM jAyate saMpadyate / bhAvArthastvayam - pariNAmasvabhAvo jIvaH karmasaMsargAt kriyAvAn bhavatIti prAk pratipAditam / pariNAmazca tadbhAvalakSaNaH, 'tadbhAvaH pariNAmaH ' [ tattvArthasUtra 5.41 ] ityukteH / I 1 kampanazIlaH kampAkaH / - For Personal & Private Use Only

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dvAtriMzikA ] adhyAtmabinduH " bhavanaM bhAvaH AtmalAbhaH, pariNAmaH paryAya iti yAvat tadityanena dravyaSaTkamabhisambadhyate; tadeva hi dravyajAtaM gati-sthityavagAha - dvyaNukAdiskandha-jJAnAdi- samayAdInAM tena tena rUpeNa bhavati, na kUTasthamavatiSThate, na sarvathotpadyate, nApi sarvathocchidyate kintvanvayirUpaM sattvamajahadeva tathA tathA vivartate / tathAhi - dravyaM hi dhrautryarUpAmanvayazaktimaparityajad bhavati sadeva, yattu tasyAvyatirekavyakteH prAdurbhAvastasminnapi dravyatvabhUtAyA anvayazakterapracyavanAd dravyamananyadeva, tato'nanyatvena nizrayate dravyasya sadutpAdaH / evaM ca yathA'nekAsu kumbhAdivyatirekavyaktiSu anvayazaktimaparityajya saGkrAman mRdravyamevaikaM nAnAvasthAntarabhAk tathA jIvo'pi tiryagAdiparyAyeNa bhavan dravyatvabhUtAmanvayazaktimaparityajan svayameva nAnAvasthAntarabhAk kiM na syAt ? / yathA ca mRdravyasya svayaM pariNAmazaktiyogitve'pi jalAdisAmagrIsatyapekSa eva kumbhAditvenAtmalAbhaH tathA jIvasyApi svayaM pariNAmazaktiyo gitve'pi nAmakarmaprakRtyudaya satyapekSa evaM tiryagAditvenAtmalAbhaH / evaM cAnAdisiddhaupAdhikasaMsaraNadharmA jIva iti siddham // 4 // atha padArthasvarUpabodhasya nizcaya vyavahAramUlakatvena tatsvarUpaM kiJcit prakaTayatibhUtArtho nanu nizcayastaditaro'bhUtArthamAvedayan saMtyAjyo nitarAM yataH sva- parayorbhede sa vIjaM na hi / bhUtArthastu vizuddhavastukalanA'bhijJo dhruvaM yat tato bhUtArtha nanu saMzrito vizadadhI: samyagdagAtmA bhavet // 5 // vyAkhyA-nanu nizcitaM nizcayo nizcayanayo bhUtArthaH sadbhUtArthAbhivAd vastu yathAsvarUpaM tat tathaiva pratipAdayatItyarthaH / etannayamantareNa hyanAdyazuddhacidadravyasya navatattvarUpatayA'nAdikAlAt pariNatasya paGkasaMcalita salilavat tirohitasvacchatvasya katamo nAmopAyaH sahajajJAyakamAtrasvarUpa saMvedane syAdato vastusvarUpAvabodhArtha nizcayo'nusartatrya ityarthaH / nizcayanayo hi dravyAzritatvAt kevalasya jIvasya svAbhAvikaM bhAdamavalambya pravartamAnaH parabhAvaM parasya sarvamapi niSedhan zuddhaM vastu vyavasthApayati / ata eva "dravyAzrito nizvayaH" iti [ ] lakSaNam / so'pi dvividhaH -zuddhanizcayaH azuddhanizcayazca / tatra nirupAdhiguNa guNyabhedanirUpaNapravaNa AdyaH, dvitIyastu sopAdhikaguNa-guNyabhedanirUpaNapravaNaH / tadatra zuddhAtmapratipattau zuddha nizcaya [naya] eva 1 dravyabhUta lA / For Personal & Private Use Only

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harSavardhanopAdhyAyanibaddhaH [prathamA prayojanavAn / tadanvaya-vyatirekasAdhyatvAt tattvajJAnasyeti, ayaM hi nikhilakarmavikArAnapohya kevalajJAtRtvamAtraviziSTaM zuddhaM nirUpaM siddhasadRzaM paryantapAkottIrNajAtyajAmbUnadasthAnIyamAtmAnamanubhAvayatIti siddhaM bhUtArthatvaM nizcayasya / taditaro vyavahAraH abhUtArtham asatyArtham Avedayan nitarAM sNtyaajyH| ayamarthaH-vyavahAro hi paryAyAzritatvAt parabhAvaM parasya vidadhannIlaH sphaTika itivadaupAdhikabhAvaM jIve samAropya yogasthAnopayogasthAna-bandhasthAna-guNasthAna-saMklezasthAna-lezyAsthAna-mArgaNAsthAna-jIvasthAnAdibhAvabhAvitavaizvarUpyaM jIvadravya vyavasthApayati, tAdRzaca kathaM zuddhabuddhaTaGkotkIrNasvabhAvasyAtmanaH svarUpAvagatau bIjaM syAt ? ' anAdiprasiddhAzuddhatApuraskAreNaiva vastusvarUpAvedanAt / ato bhedajJAnarahasyAsamarpakatvena tadana[ G gatetyetadevAha- 'yataH sva-parayormeMde sa vIjaM na hi' iti / svazcAtmA, parazcaupAdhiko yogasthAnAdirUpo bhAvastayorbhade viveke sa vyavahAro na hi yogasthAnAdikamaritamAtmAnaM pratiSTApayannupadarzitopAdhikabhAvaviziSTaM taM cAnubhAvayan vijJAnasvabhAvAtiriktasvabhAvabodhakatvenAzudravyA''dezitayA nAtmano yAthAtmyAvedakaH / nanu tarhi sarvazrutasyAnupAdeyatA bhaviSyatIti cenna tIrthapravRttyanyathAnupapatyetasyAvazyaM kakSIkaraNIyatvAditi svayamevAne bhAvayiSyAmaH / evaM dvayoH svarUpAbhidhAnapurassaraM vyavahArasya heyatAmabhidhAya kiJcid vizeSAbhidhAnapUrvakaM nizcayasyopAdeyatvamAha - "bhUtArthastu" iti / tu vizeSadyotanArthaH / yasmAddheto tArthoM vizuddhavastukalanA'bhijJaH sakalopAdhiviviktazuddhadravyA''dezitayA zuddhaM vastu paricAyayituM pravINaH / tato nanu nizcita bhUtArtha saMzritaH samyagdRgAtmA vizadadhIH bhavet / yathA yathA nizcayanayaM bhAti tathA tathA viSayeSvarajyamAnaH zuddhAtmAnubhavAbhimukhI bhavati / yathA yathA zuddhAtmAnubhavAbhimukhI bhavati tathA tathA vaizadyamasya citi samullasatIti bhAvaH // 5 // punarapi vyavahArasvarUpameva vRttAntareNa spaSTayativyavaharaNanayo'yaM puMsvarUpaM vikAri bhaNati ca navatattvairmudritaM kSudrarUpam / abudhajanavivodhArtha kilAsyopadezo jinasamayavimUDhaH kevalaM yaH zrito'mum // 6 // 1 jAmbUnadaM suvarNam / 2 kriyaavishessnnm| 3 'cit'padasya saptamyantam / citi-caitanye 4 TIkArahitamUladvAtriMzikA-pratau tu kvacit nimnalikhite antye dve paGktI yathA-'niyatanayaviruddhaM puMsvarUpaM vyavasyannayamapi nikhilo'nta zibhistyAjya eva' // 6 // For Personal & Private Use Only

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dvAtriMzikA] adhyAtmavinduH vyAkhyA-ayaM vyavaharaNanayaH puMsa AtmanaH svarUpaM vikAri bhaNati, paramArthataH zuddhaniraJjanAnAdinidhanacaitanyamAtrayuktamapi anAdivastvantarabhUtamohopAdhisamutthamithyAdarzanAjJAnAviratyAdivikArabhAga brUte; tathA navatattvaimudritaM brUte, navasaGkhyAkAni tattvAni navatattvAni tairmudritaM sugatamityarthaH / jIvAjIva-puNya-pApAsravasaMvara-nirjarA-bandha-mokSalakSaNAni hi navatattvAni jIva-karmaNoranAdibandhaparyAyavazataH AtmanyutplavamAnAni kevalajIvavikArabhUtAni / tathA kevalAjIvavikArarUpAH puNyapApAsrava-saMvara-nirjarA[bandha]-mokSAH svayamekasya puNya-pApAsrava-nirjarA-bandha-mokSAnupapatteH / ' tathAhi-zubhapariNAmaH puNyam, tinnimittIkRtya zubhatayA saJcIyamAnaH karmANupracayo'pi puNyam / azubhaH pariNAmaH pApam,] tannimittIkRtyAzubhatayA saJcIyamAnaH karmANupracayo'pi pApam / tathA yena pariNAmena karaNabhUtena indriyakaSAyAtratAdinA karma Asravati sa AsravakaH AsrAvyaM ca karmetyubhayamapyAsravaH / tathA saMvAryAH karmANusaGghAH saMvArakaH AtmapariNAmastadubhayamapi saMvaraH / bhuktarasakarmapudgalaparizATanaheturAtmapariNAmo nirjarakaH nirjaryAzca bhuktarasakarmapudgalAstadubhayamapi nirjarA / bandhako rAga-dveSa moharUpaH AtmapariNAmaH vadhyaH karmapudgalasaGghazcetyubhayamapi bandhaH / mocyAH karmapudgalAH mocaka AtmapariNAmazcetyubhayamapi mokSaH / etairhi navatattvairAsaMsArAdavicchinnasantatyA mudrita channaM navatattvarUpamityarthaH / tathA kSudrarUpaM nAnAyonisaMsaraNadharmAtmakam ekendriyAdyanekaparyAyaparipATIparyAptazobhanAzobhanazarIradhAri janma-maraNAdyanekadezopaplutaM bhaNati / nanvekendriyAdizarIre pudgalapracayaghaTite atasmiMstadgraharUpatvAdAtmabuddhaviparyayatvena mithyAtvamiti cenna saMvAdibhramarUpatvAdasya / tathAhi maNipradIpaprabhayomaNibuddhayA'bhidhAvatoH / mithyAjJAnAvizeSe'pi vizeSo'rthakriyAM prati // [pramANa0vA. 2.57] dIpo'pavarakasyAntarvartate tatprabhA bahiH / dRzyate dvAryathAnyatra tadRd dRSTA maNeH prabhA // dUre prabhAdvayaM dRSTvA maNibuddhyA'bhidhAvatoH / prabhAyAM maNibuddhistu mithyAjJAnaM dvayorapi // na labhyate maNirdIpaprabhAM pratyabhidhAvatA / prabhAyAM dhAvatA'vazyaM labhyate vai maNimaNeH // 1 tulanArtha 'samayasAra-TIkA' 13 TIkA (pR031, 32 prakA0 rAyacandra jainazAstramAlA) drssttvyaa| 2. koSThagataH pAThaH rA-pratau nAsti / 3 rUpInyarthaH rA0 / 4 janana sU0 / For Personal & Private Use Only

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harSavardhanopAdhyAyanibaddhaH [prathamA dIpaprabhAmaNibhrAntirvisaMvAdibhramaH smRtaH / maNiprabhAmaNibhrAntiH saMvAdibhrama ucyate // [ tadvadatrApyekendriyazarIre jIvo'yamiti buddhyA pravartamAnasyAtasmiMstadgraharUpatvAd viparyayatve'pi saMvAdibhramatvAjjIvapadArthabodho nirbAdha iti etannayasyaivaM viSayatvAcca / ayaM hi kacid dravye dravyamAropya padArtha vyavasthApayati, yathaikendriyAdijIvo'yam iti, atra hi pudgaladravye jIvadravyasyopacAraH 1 / kvacid dravye guNamAropayati, yathA jJeye jIve [ 'jIve ] ca jJAnamiti 2 / kvacid dravye paryAyamAropayati, yathA paramANurbahupradezIti / paramANohi dravyeNaikapradezamAtratve'pi dvipradezAyudbhavahetubhUtatathAvidhasnigdharUkSatvapariNAmazaktiyogitvAdanekapradezatvamiti 3 // evaM guNe guNAropaH, yathA mUrtaM matijJAnaM mUrtakSAyopazamikopayogazaktijanyatvAnmUrtendriyajanyatvAcceti / / guNe dravyAropaH, yathA zukla: paTaH 5 / guNe paryAyopacAraH, yathA jJAnaM jJeyAkAramiti 6 / paryAye paryAyopacAraH, yathA etasyedaM pratibimbamiti 7 / paryAye dravyopacAraH, yathA sthUlaskandha aho pudgaladravyamiti 8 / paryAye guNopacAraH yathA uttamaM vapuH pazyataH sundara(raM) vapuridamiti 9 / evaM navadhA vastu vyavaharannavyutpannavyutpattyaGgaM bhavatIti / etadevAha-'avudhajanavibodhArtham' iti abudhA yathAvad vastusvarUpAnabhijJeyA ye janA lokAsteSAM vibodhArtham asya vyavahArasya upadezaH praNayanam / ayaM hi avudhAnAM mlecchabhApeva mlecchAnAM paramArthAbhidhAyakatvAdaparamArtho'pi vastusvarUpAvabodhArthaM darzitaH / tathAhi--yathA mlecchasya 'svasti' ityabhihite sati kimasya vAcyamityanavabodhe na kadAcidapi padArthasphUrtiH syAt tathA'budhasyApi 'AtmA' iti ukte kimasya vAcyamityanavabodhe na kAcidapi padArthasphUrtiH syAt / yadA tu tadbhASAvidA kenacit svastipadasya kalyANo'rogAdyabhidheyamabhidhIyate tadA jhaTityeva pramadabharabhRtastat pratipadyata eva tathA'vudhasyApi nizcaya-vyavahAravidA sadbhUtAsadbhUtavyavahAramAsthAya atati darzana-jJAnacAritrANItyabhedAtmake vastuni bhedamutpAdya, yathA vA atati tAMstAn sthAvara-jaGgamaparyAyAniti vikAriNaM pradAbhidheyaM pratipAdyate tadA jhaTityeva pramadabharabhRtastat pratipadyate / yato hyanantadharmAtmakasya vastuno'nabhijJasya vineyasya dharma-dharmiNonizcayato'bhede'pi vyapade 1 koSThAntargataH pAThaH rA pratau nAsti / 2 yoga lA / 3 vastusvarUpam anabhijJeyaM yeSAM te iti samAsavigrahaH / 4 atati iti AtmA iti vyutpattidarzanAya atra 'atati' iti kriyApadaM nystm| For Personal & Private Use Only

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dvAtriMzikA ] adhyAtmavinduH zato bhedamutpAdya kenacid dharmeNAnuzAsataH sUrai (re) rvyavahAreNaiva darzanaM jJAnaM cAritramityupadezaH saMjAghaTIti / yadvakSyate vyavahAreNa tu jJAnAdIni bhinnAni cetanAditi, yathA vA trasa-sthAvarAdayo ya ete paryAyAste sarve'pi nizcayena sahajavijRmbhitAnantajJAnazaktihetukasarvadA'napAyinirvikArasvAbhAvikajIvatvabhRto'pyasyaivAnAdyavidyAdUSitatayodbhavata : kAryarUpA iti mizrapariNAmAtmakeSu teSu jIvatvaM pratipAdyate tadA teSu jIvo'yamiti buddhyA karuNayA saGghaTTana-mardana - hiMsanAdIni pariharataH saMsAranistAro bhavatIti mahAnupakAraH kRtaH syAt / tIrthapravRttezcaivameva vyavasthitatvAdityanupadameva vakSyate / evaM vyavahArasvarUpamabhidhAya kevalyavahArapakSapAtinaM dUSayati- jinasamayeti / jino bhagavAn paDjIvakAyanizumbhanavyAvRttaH sarvajJabhaTTArakastasya samayaH siddhAntaH / tatra vimUDhaH syAdvAdarUpabhagavadAgamAnabhijJa ityarthaH / ko'sau ? yaH kevalaM nirapekSam vyavahAraM zritaH / 1 ayamarthaH - nizcayato niruparAgAtmatattvamazraddadhAno dharmAnurAgeNopalitacittabhittirbhUyo bhUyaH zubhopayogatayA pariNaman bandhasAdhanamapi vrata tapaHprabhRtikarmakANDaM mokSahetutvenAbhyupayan ' bhinnasAdhya - sAdhanabhAvAvalokanena nirantaraM vidyamAnaH pravacanajananIsamArAdhananiviSTadRSTiH parISahAdyupanipAte'pi manAgapyanudvijamAnaH sakalakriyAkANDottIrNadRgjJAnavRttyaikyapariNatirUpAM jJAnacetanAM manAgapyananutiSTan samupacitazubhakarma bharamantharaH suralokAdiklezamanubhUya punaH saMsArameva vizatIti kevalavyavahArAvalambinaH sAdhyAsiddhireva / taduktam "caraNa karaNApahANA sasamaya - paramatva ( rasamayamukka) vAvArA / caraNa-karaNassa sAraM NicchayasuddhaM Na thANaMti ||" [ sanmatiprakaraNa, 3.67 ] amumityupalakSaNaM kevalanizcayasyApi / yaH khalu kevalanizcayAvalambI abaddhaspRSTamAtmAnaM manyamAnaH sakalamapi kriyAkANDamasvabhAvatvenAnAdriyamANaH bhinnasAdhya-sAdhanabhAvoparatacittavRttiH abhinnasAdhya-sAdhanabhAvamanAsAdayannantarAla evaM viSaNNaH pAramezvarIkarmacetanAM puNyabandhabhayenAnaGgIkurvANaH paramanaiSkarmyarUpajJAnacetanAsvAdaM svapne'pyasambhAvayan pramAdaparatantraH suptonmattamUcchita iva prakAmaM pApabandhameva prakurute / uktaM ca--- "nicchayamAlabaMtA nicchayado nicchayaM ayANaMtA / nAsaMti caraNa-karaNaM bAhiracaraNAlasA keI ||" [ odhaniyukti gA0761] 1 abhyupagacchan- svIkurvan iti bhAvaH / 2 For Personal & Private Use Only

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harSavardhanopAdhyAyanibaddhaH [prathamA ___ kevalagrahaNAt parasparasApekSayoranyatarAnavalambanAt sAdhya(dhyA)siddhirudAhRtA / tathAhi-ye khalu paramarSayaH caitanyarUpAtmatattvavizrAnte vihitazramAH anAdipravRttaparabhAvavizrAntivaimukhyamAsUtrayantaH niSkampavRttyA''tmanyevAtmAnaM saMcintayamAnAH pramAdakAdambarIlezasyApyavakAzamayacchantaH svacchocchalaccicchaktinirjharAnandasandarbhagarbhitAtmIyAnantazaktisamujjIvanAsAdhAraNakAraNasamarasIbhAvapradhAnAtmavRttayaH svarNAdiniSkampAH samaleSTukAJcanAste'nAdyapArasaMsArapArAvArapAramAsAdyAnantasukhabhAjanaM bhavantIti ubhayanayAyattaiva pAramezvarIdezaneti sarvaM sustham // 6 // pUrva sAmAnyataH proktamapi nizcayasvarUpaM punarvizeSajijJAsArthamAha AtmasvarUpaM pararUpamukta manAdimadhyAntamakartRbhoktu / cidaGkitaM candrakarAvadAtaM pradyotayan zuddhanayazcakAsti // 7 // vyAkhyA--pararUpaM svarUpAtiriktamaupAdhikarAga-dvepasaMvalitacaitanyAnubhavastena muktam / tathA anAdimadhyAntam iti Adi-madhyAntavanto hi deva-nArakAdiparyAyA nAmaprakRtyudayasambhUtAH saMkhyeyamasaGkhyeyaM kAlamAtmani kRtasthitayo'pi na nizcayataH zuddhasya cidAtmanaH svarUpabhUtA Adi-madhyAntazUnyatvAt tasyetyakRtakasvarUpamuktam / tathA akataH, AtmA hi azuddhanizcayena saMsArAvasthAyAmanAdibandhanabaddhatvAdAtmanaH pAriNAmikacaitanyabhAvamatyajanneva rAga-dveSAdibhAvaiH pariNaman tatkAle tanmayatvena sthitatvAd bhavati tattabhAvAnAM kartA, 'yaH pariNamati sa kartA' iti uktaH / zuddhanizcayatastu abaddhaspRSTatvenaupAdhikabhAvAnavakAzAt kutastAn pariNAmAn vyApyAn vyApakIbhUya kuryAd yena kartA syAnnAma ? / tataH sthitametadakarciti / tathA abhokta, yadyapyazuddhanizcayena nimittamAtrabhUtadravyakarmanivartitasukharUpAtmapariNAmAnAM vyavahAreNa dravye(vya)karmodayApAditeSTAniSTaviSayANAM ca bhoktA tathApi zuddhanizcayata ubhayarUpasyApi bhoktRtvasyAbhAva iti / tathA cidaGkitam, dravyaguNAnAmekAstitvanirvRttatvena svataH pRthagbhAvAbhAvAt sarvakAlaM caitanyamajahadityarthaH / tathA candrakarAvadAtam iti samullasaccandracandrikAbharavad anupalabhyamAnamalakalaGkamAtmasvarUpaM pradyotayan, zuddhanayazcakAsti prakAzate, zuddhanayaprakAzyametAdRgAtmatattvamityarthaH // 7 // For Personal & Private Use Only

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dvAtriMzikA ] adhyAtmabinduH tIrthapravRttyarthamayaM phalegrahi strikAlavidbhirvyavahAra uktaH / para(raH) punastattvavinizcayAya nayadvayAttaM hi jinendradarzanam // 8 // vyAkhyA-trikAlavidbhiH sarvajJaiH / ayaM vyavahAraH tIrthapravRttyartha tIrthaM cAturvarNyasaGghazramaNastasya pravRttistadartham / phalegrahiH phalavAn uktaH / ayamarthaH-vyavahAro hi mokSopAyapravRttyaGgatvAd darzayitumavazyaM tAdRgeva / tathAhi-nizcayena hyAtmanaH zarIrAd bhedadarzane'mUrtatvena hiMsA'bhAvAt trasa-sthAvarANAM bhasmana iva niHzaGkamupamardanapravRtterbhavatyeva bandhAbhAvaH / vyavahAranayena tu kSIrodakavaccharIreNa saha lolIbhAvamApannasyAtmano mUrtatvAGgIkArAd ya ete ekendriyAdayazcaturdazabhUtagrAmAste jIvA iti zarIreNa sahAbhedapradarzane zarIravadhe tadvadhasya kathaJcidiSTatvAd bhavatyeva pratyavAyaH / atastatparihArArtha mokSopAyaprajJApanamarhadevAnAM saGgacchate / anyathA tadvaiyarthyApateH / tadadhikaraNaM hi cAturvarNyam kSayopazamazaktisavyapekSatvAccAturvarNyapravRtteH / kiJca, baddhaspRSTatvAdInAM bhAvAnAM vyavahAranayenaiva prajJApyamAnAnAM sAdhutA saGgacchate, nizcayena tu nirlepavAdAtmano nirviSayatAmevaite AstidhnuvIran / kiJca, rAgAdipariNAmebhyaH paramArthato bhedadarzane tanmRjAsAdhanasAmyamUlakayama-niyamAdhupAyapradarzanamapi vyarthameva syAditi / vyavahAranaye tu sarvamapIdaM prajJApyamAnaM saGgacchata iti suSTUktam-'tIrthapravRttyartham' iti / para iti vyavahArApekSayA paro nizcayaH / sa punastattvavinizcayAya uktH| nirvikAranirupAdhidRzi-jJaptisvabhAvaniyatavRttirUpAtmatattvaparijJAnaM hi nizcayamantareNa na bhavatIti svasamayapravRttyarthamavazyaM kroDIkartavyaH / anyathA'nAdyavidyAvazAd dRzi-jJaptisvabhAvaniyatavRttirUpAtmatvAt pracyutasya paradravyapratyayamoharAgadveSAdibhiH bhAvairekatvaM gatasya udayodIraNAdivAtyA'svarviTapina iva nirbharaM ghUmAnamUrteH prAvRSi kApagApAthaHpUrasyeva nitAntaM pradezopayogAbhyAM kaluSasya parasamayIbhUtasyAtmanaH zraddhAna-jJAnAnucaraNairvarSakoTItaptatapobhirapi vizudayabhAvAt / tasmAt katarkesthAnIyatvAt nizcayasya paryaSaNaM nyAyyameva / etadevAha-nayadvaya iti / jinendradarzanaM bhagavatsarvajJazAsanam / nayadvayena AttaM 1 mRjA zuddhiH / 2 vAtyA vAtasamUhaH / 3 kApagA kutsitA nadI tasyAH pAthaH jalam tasya pUrasya iva / 4 jalazuddhIkaraNAya vyApriyamANaH 'kataka'nAmA padArthaH / For Personal & Private Use Only

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12 harSavardhanopAdhyAyanivaddhaH [prathamA kroDIkRtam / syAdvAdabalenobhayorapi virodhamapohya kRtamaitrIkayoH parasparasApekSayorevAGgIkaraNAt / tathaiva vstuvyvsthitisiddhenerpekssye hi sarvaM viplavet / taduktam "jai jiNamayaM pavajjaha tA mA vavahAra-nicchae muaha / ekkeNa viNA chijjai titthaM, aNNeNa uNa taccaM pi // 8 // athA'pavargamUlatvena bhedajJAnamabhiSTautiye yAvanto dhvastavandhA abhUvan ___bhedajJAnAbhyAsa evAtra vIjam / nUnaM ye'pyadhvastavandhA bhramanti tatrAbhedajJAnameveti vidmaH // 9 // vyAkhyA-ye yAvantaH kecana prAkAle dhvastabandhAH jJAna-kriyAsamuccayasamanuSTAnena niLUnakarmANaH abhUvan atra bandhadhvaMse bhedajJAnAbhyAsa eva vIjam / ayamarthaH-prakRti-purupayovivekakhyAtau jAtAyAmeva kiyamANasya karmaNaH samyagjJAnamUlakatvena bandhApanayanaM prati sAmarthyam / tadavivekakhyAtau tu mocya-mocakayoryAthAramyAnavagamAt kasya mokSAya prayatatAm / paradravyavibhAgena paradravyoparajyamAnasvadharmavibhAgena ca Atmana ekAgracintane hyAsaMsArAbaddhadRDhataramohagrantherudgranthanaM syAt , tatastanmUlarAga-dvepakSapaNam , tatastaddhetukottarakAbhAvaH, kevalayogopAdIyamAnasya ca bandhasya zailezIkaraNe yoganirodhAdeva nirodhe AtmanaH svarUpAvasthAnalakSaNo mokSaH siddhayatIti siddhaM bhedajJAnAbhyAsasya mokSaM prati vIjatvam / nUnaM nizcitam / ye'pi prANino adhvastavandhA mokSopAyAlAbhAd anapanItakarmarajaHsaMzleSA bhramanti avidyAkandalIkandAyamAnamohAnuvRttitantratayA gRhItanAnAnAraka-tiryagAdiparyAyAH saMsaranti tatra bhramaNe abhedajJAnameva vIjamiti vidmaH / ayamarthaH --- parAtmanovivekAbhAve param AtmatvenAdhyAsya rajyanto dvipanto muhyantazcAtyantapratyastamitaviviktAtmakhyAtitvAd AtmAnaM kartAraM manyamAnA nAnArambhAn samanuSTAya tadvipAkavedanAvidhurIkRtA anantakAlaM saMsRtinivAsaM nojjhantIti so'yamabhedajJAnAnubhAvaH // 9 // punarapi bhedajJAnAya 'lAdhatebhedajJAnAbhyAsataH zuddhacetA netA nA'yaM navyakarmAvalInAm / lInAM svasmin nAmayaMstAM nitAntaM tAntaM svIyaM rUpamujjIvayeta // 10 // For Personal & Private Use Only

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dvAtriMzikA ] adhyAtmabinduH vyAkhyA - bhedajJAnAbhyAsataH zuddhaM niruparAgaM cittaM yasya tAdRzaH ayaM samyagdRSTiH navyakarmAvalInAM zubhAzubhAdhyavasAyataH saJcIyamAnapaudgalikakarmaNAM netA AsravayitA na syAt / 13 ayamarthaH - bhedajJAnabalena zuddhAtmabhAvanArasikaH paravyeSu mamatvavAsanonmeSazUnyaH sva-svAmibhAvasambandhasya mohajanyatvenApAramArthikatvAt 'nAhaM dharmaH' 'nAhamadharmaH ' 'nAhamantarikSam' 'nAhaM kAla:' 'nAhaM pudgalaH' 'nAhaM jIvAntaram' 'na caite mama' iti samasta paradravyebhya AtmAnaM vyapohya kevalamAtmAnaM saJcetayamAnaH parAropitavikArANAM cAtmatvenA'mananAd bhAvAsravAbhAve bhavatyeva dravyAstravAbhAvaH / nanu tarhi pUrvasaJcitAyAH karmAvaleH kA gatirityata Aha- lInAm iti / svasmin Atmani lInAM zliSTAMtAM karmAvalIM nitAntam atyantaM nAmayan 'tam' glAnau' iti vacanAt antaraGga-bahiraGga-tapo'nalena glapayan nirjharayanniti yAvat tAntam / anAdimohena zuddhacaitanyarUpAd AtmatattvAt pracyAvya kSAyopazamikazaktyadhInatayA nitAntaM mandatvApAdanena glAniM nItaM svIyaM rUpam AtmataH svarUpam ujjIvayeta zukladhyAnAnalena dhautIti samUlakApaM kaSitvA punastAdavasthyamApAdayet // 10 // athAsyAtmanaH kartRtvAdhyAse hi saMsAraH, sa eva kathamiti tadvIjamudghATayatiajJAnato mudritabhedasaMvi cchaktiH kilAyaM puruSaH purANaH / parAtmanostattvamasaMvidAnaH kartRtvamAtmanyasakRt prayuGkte // 11 // vyAkhyA ajJAnataH sva- parayorekatvAbhyAsena ekatvazraddhAnena ekatvAnuSThAnena ca mudritA sthagitA bhedasaMvicchaktiH 'trisamayAnavadhipravRttAnavaratAnubhUyamAnAtyantasvAdIyazcaitanyaraso'yamAtmA' 'etadviparItasvabhAvAzca kaSAyAH' ityevaM bhedajJAnasAmarthyaM yasya tAdRzaH ayam anubhavasiddha: / purANa iti anAdinidhanatvAd dravyavyavasthiteH anAdinidhanasya ca sAdhanAntarAnapekSatvAd guNa paryAyAtmAnamAtmanaH svabhAvaM mUlasAdhanamupAdAya siddhatvAt / yat tUtpadyate na tad dravyaM kAdAcitkatvAt sa paryAyaH ghaNukAdivat manuSyAdivacceti / puruSa iti puri zayane zayanAt puruSaH AtmA / para-AtmanostattvamasaMvidAnaH rAgAdyupahitasvarUpasaMvedanena jJeya - jJAyakabhAvApannau para 1 ayaM daivAdiko dhAtu tena ca 'tAnta' zabdasya niSpatti: / 2 ghAti iti nAmaka karma / For Personal & Private Use Only

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harSavardhanopAdhyAyanivaddhaH [ prathamA AtmAnAvekatvenAvabudhyamAnaH AtmanyasakRt kartRtvaM prayuGkte / ayaM siddhAntaH- bhayaM kila AtmA parabhAvasaMvalitasvarUpasvAdanenAnudbuddhabhedajJAnazaktiranAdita evAste / tataH para- AtmAnAvekatvena jAnan 'krodho'ham' ityAdivikalpaM karoti / tato nirvi kalpAdakRtakajJAnarasanirbharAt svasvarUpAt pracyuto bhUyo bhUyo'nekavikalpairAtmAnaM vyAkulayan 'karomyahameSaH' iti kartRtvamAtmanyadhyAsya kartA pratibhAti / jJAnI tu san parabhAvaviviktasvasvarUpasvAdanena udbuddhabhedajJAnazakti : 'ye ete kaSAyAste mamAsvabhAvabhUtAH, etaiH saha yadekatvavikalpakaraNaM tadajJAnAt' ityevaM nAnAtvena sva-parau jAnan krodhAdibhya Atmano vyAvartanena samastamapi kartRtvamatyaisyati, tato nityaM jagatsAkSIbhUto jAnIta eveti siddhaM bhedajJAnasyaiva puruSArthasiddhayupAyatvam / tadabhAve tu kartRkarmajA klezasantatiravicchannapravAhaiveti // 11 // atha paradravyeSvAtmA''tmIyabuddheH svAjJAnavijRmbhitatvena tadapanodaprakAramAha-- svatosnyato vA'pyadhigatya tattvaM deva devaH kila saMprabuddhaH / 14 dravyaM paraM no mama nAhamasye tIyati buddhiM yadi vadhyate kim ? || 12 || vyAkhyA - epaH anubhavasiddha jJAnadarzanasAmAnyAtmA devaH sakalAvidyAvilaye jJAnAnandAtmani svarUpe krIDanAt svato nisargataH anyato gurUpadezAd vA tattvamadhigatya prApya / nisargAdhigamayorubhayorapi tattvAdhigamaM prati hetutvAdubhayopanyAsaH / tatra nisargato'nAdimithyAdRSTerdezanamohopazamAt, taditarasya tu tatkSayakSayopazamAdiprakAreNA''janmaduHsthasya cintAratnalAbha iva svarUpajJAnalAbho jAyate / evaM saMprabuddhaH san 'paraM dravyaM mama no' ' ahamasya no' iti yadi buddhimi adhigacchati tarhi kiM vadhyate api tu na / ayaM bhAvaH - asya kilAtmano mohAnalataptasyAvicAritaramaNIyeSu parabhAveSu tRSNAtirekavazAt sva-svAmibhAvabuddhirjAyate, tato'navarataM teSvabhiSaGgaparasya jJeyArthapariNamanalakSaNayA kriyayA yujyamAnatvAt kriyAphalabhUto bandhaH sampadyate / tathAhi--asti hi iSTAniSTAn viSayAnavApya rAga-dveSAbhyAM tadbhAvanAbhAvitasya tanmayIbhUya tadeva vastvavyavasyato jJAnasya jJeyAkAratA / jJAnaM hi bhAvanAbalAdasannihitamapi vastu tadAkArIbhUya purasthita mivAvabhAsayati / tathA 1 kartRtvam atyasyati - dUre pati / For Personal & Private Use Only

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dvAtriMzikA] adhyAtmabinduH pihite garbhAgAre tamasi ca sUcImukhAgradurbhede / .. mayi ca nimilitanayane tathApi kAntAnanaM vyaktam / / iti / jJAnAttu teSvAtmAtmIyabuddhyabhAvAdaudAsInyaparasya satatollasadanekavikalpavyapohAd nirvikalpamAtmAnaM cetayamAnasya prativastu pAtotpAtAbhAvAd jJeyArthapariNamanenAyuJjAnasya kAraNAbhAvAdeva kAryAnudayAt tatphalabhUto bandho'pi na siddhayeta // 12 // atha pramANAdayo'pyadhobhUmikAsthasyaiva vastuna AvedakA UrdhvaM tu na teSAM vyApAra ityAvedayati pramANa-nikSepa-nayAH same'pi sthitAH pade'dhaH kila vartamAne / prapazyatAM zAntamanantamUrva padaM na caiSAM katamo'pi bhAti // 13 // vyAkhyA pramANa-nikSepa-nayA same'pi adho vartamAne pade sthitA / tatra pramIyate yena tat pramANam / tacca dvividham-pratyakSa parokSaM ceti / tatra spaSTAvabhAsaM pratyakSam / antaHkArmaNamalavilepavizeSanibandhano vizudbhivizeSaH spASTyam / tat pratyakSaM dvividham-sAMvyavahArikaM mukhyaM ca / sAMvyavahArikamapi dvividham-indriyapratyakSam anindriyapratyakSaM ceti / tatrendriyasya cakSurAdeH kArya bahirnIlAdiviSayasaMvedanamindriyapratyakSam ; tatrApi zaktiniyamAdeva viSayaniyamaH / anindriyaM manaH / mukhyaM pratyakSa dvividham -- vikalaM sakalaM ca / tatra avadhi-manaHparyAyau vikalapratyakSam / kevalaM tu sakalapratyakSam , kevalAtmapratiniyatatvena pravartamAnatvAt sakaladravyaparyAyasAkSAtkAritvAcca / aspaSTAvabhAsaM parokSam / tat paJcavidham-smRtiH pratyabhijJAnaM tarko'numAnamAgamazceti / nikSipyate nAmAdibhedairvastu vyavasthApyate ebhiriti nikSepA nAma-sthApanA-dravya-bhAvAkhyA catvAraH / tatrAtadguNe vastuni saMjJAkaraNaM nAma / taduktam yad vastuno'bhidhAnaM sthitamanyArthe tadarthanirapekSam / paryAyAnabhidheyaM nAma yAdRcchikaM ca tatheti / / so'yamityanyatra pratinidhivyavasthApanaM sthApanA / taduktamyattu tadarthaviyuktaM tadabhiprAyeNa yacca tat karaNi(Nam!) / lepyAdikarma tat sthApaneti kriyate'lpakAlaM ca // iti / For Personal & Private Use Only

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16 harSavardhanopAdhyAyanibaddhaH vartamAnatatparyAyAd anyad dravyam / taduktam bhUtasya bhAvino vA bhAvasya hi kAraNaM tu yalloke / tad dravyaM tattvajJaiH sacetanAcetanaM gaditam || - [ prathamA vartamAnatatparyAyo bhAvaH / taduktam -- bhAvo vivakSitakriyA'nubhUtiyukto hi vai samAkhyAtaH / sarvajJairindrAdivadihendanAdikriyA'nubhAvAt // nayaH pramANapratipannArthaikAMzagrAhI / sa dvividhaH - dravyArthikaH paryAyArthikazca / tatra dravya - paryAyAtmake vastuni dravyaM yo mukha (khya ? ) tayA vyavaharati sa dravyArthikaH / zuddhAzuddhanizcayAvapyatraivAntarbhavataH, abhedAnupacaritatayA vastuno nizcayAt / yastu paryAyaM mukhyatayA vyavaharati sa paryAyArthikaH / tatra dravyArthikastridhA -- naigama-saGgrahavyavahArabhedAt / paryAyArthika caturdhA - RjusUtra zabda samabhirUDhaivaMbhUtabhedeneti / ete sarvespi vartamAne pade sthitAH vikalparUpatvenaiSAM zuddhavastvavabodhArthapravaNo hi vyApAraH / etairhi samyak sva- paravibhAgapUrvakaM bodhitAH ziSyAH suSThu vastu paricchindanti / tatazca nirvikalpapadavImanadhirUDhAnAM savikalpapade vartamAnAnAM dharmadharmizuddhAzuddhabhedAbhedAdivivecanArthaM tadAle prayojanavanto'pyete nityanirvikalpAnandaghanaparamasamAdhiprapannAnAM nArthakriyAkAriNa iti / etadevAha -- prapazyatAm iti / zAntaM pralInavAsanonmepatayA'nAkulam / anantam iti Avidyaka saMsAritva paryAyapradhvaMse'pi nityAnandasvarUpeNA''yatau niravadhipratapanAd antarahitam / Urdhvam iti kartRtva-bhoktRtvAdibhAvavyapohapUrvakaM bandha-mokSapaddhaterUrdhvaM vartamAnaM padam AtmAkhyaM vastu prapazyatAM sAkSAd anubhavatAM yoginAm eSAM pramANAdInAM katamo'pi na bhAti / sAdhyasiddhyarthaM hi kArakacakraprakriyAparyeSaNaM prAmANikAnAM prasiddham, pariniSTite tu kArye na tadupayogo daNDAdivadeveti siddhaM pramANAdInAmadhaH pade vartamAnatvam // 13 // atha bandhAdayo'pi karmajA bhAvA na tvAtmasvarUpabhUtA ityAvedayati---- vandhodayo dIraNasattvamukhyAH bhAvAH prabandhaH khalu karmaNAM syAt / ebhyaH paraM yattu tadeva dhAmA 'smyahaM paraM karmakalaGkamuktam ||14|| vyAkhyA - sakaSAyasya jIvasya karmayogyapudgalAdAnaM bandhaH / tathA ca vAcakaH 'sakaSAyatvAjjIvaH karmaNo yogyAn pudgalAnAdatte sa bandha:' [ tattvArthasUtra, 8. 2] / sa ca For Personal & Private Use Only

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dvAtriMzikA ] adhyAtmavanduH prakRtyAdibhedAccaturvidhaH / taduktam-'prakRti-sthityanubhAga-pradezAratadvidhayaH' iti [tattvArthasUtra, 8. 4] / prakRtyAditayA baddhAnAmeva tveSAmabAdhAparikSaye vipAkavedanam udayaH / aprAptakAlavedanam udIraNA / bandhAdilabdhAtmalAbhAnAM karmaNAmAtmapradezeSvaMvasthAnaM sattvam / etanmukhyA bhAvAH khalu karmaNAM pravandhaH syAt / karmANyeva hi bandhAdinAnAvasthAbhAJji Atmani svazaktipradarzanena vikArAn ApAdayantyapi nizcayena bhAvAntarasvabhAvenAbhavato' jIvAd dravyAntarabhUtAnyeva nAtra jIvasya svabhAvalezo'pIti ebhyaH param iti / durantakapAyacakrodayavaicitryabalena pravartamAnAnAmapyeSAM svarUpeNApariNamanAd ebhyo bandhAdibhyaH paraM bhinnaM yat tadevAhaM paraM sarvAtizAyi candrArkAditejasAM mitakSetrAvabhAsitvena tato'pyupari dartamAnaM dhAma nityoditavizadajJaptijyotiSA'kramAkrAntamUrtAmUrtAtIndriyandriyakAdisamastavastuttomalakSaNaM maho'smi / kIdRg dhAma ? iti vizinaSTi karmakalaGkamuktam iti / vyavahAradRSTyA saMsAritvabhAne'pi nizcayatastatkAraNIbhUtasakalazaktipratibandhakakarmaprapaJcadUrIbhUtatvAt karmatadvikArA'mpRSTam // 14 // atha karmajanyAkhilavikAranAza eva svarUpAbhivyaktiriti vyaktIkarotivAtollasattuGgataraGgabhaGgAd __ yathA svarUpe jaladhiH samAste / tathA'yamAtmA'khilakarmajanya vikAranAzAt spRzati svarUpam // 15 // vyAkhyA--yathA jaladhiH samudraH vAtena ullasanto ye tuGgAH taraGgAH teSAM bhaGgAd dhvaMsAt svarUpe nistaraGgatvarUpe samAste / ayaM bhAvaH / yathA jaladhiH samIrasaJcAraM nimittaM prApya uttaraGgIbhavati tadabhAvAcca nistaraGgatAM prapadyate / tatrottaraGga-nistaraGgatve yadyapyekasyaivAvasthe tathApyupAdhi-tadabhAvAbhyAM bhavantyo asvabhAvasvabhAvatAM dyotayataH / tatraupAdhikasya bhAvasyopAdhivilayAd vilaye'pi anaupAdhikasya svarasata eva pravRttatvAd nirhetukatvAcca nAsti vilayaH 'nityaM sattvamasattvaM vA'hetoranyAnapekSaNAt' pramANavArtika, 3. 34] ityukteH / ata uktam 'svarUpe' iti / tathA'yam iti tathA jaladhivad ayamAtmA akhilAH karmajanyA ye vikArAH rAga-dveSa-moha-sukha-duHkhAdayasteSAM nAzAt svarUpaM spRzati / anAdibandhanopAdhipravRttA 1. AsaMsArAt / 2. tejaH / For Personal & Private Use Only

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harSavardhanopAdhyAyanivaddhaH [prathamA hi rAgAdayaH bandhanasannidhAnAsannidhAnAbhyAmAtmani unmajjana-nimajjane janayanto'svabhAvatAM khyApayanti / tathAhi-yatsadbhAve yajjAyate, yadabhAve ca yanna jAyate tat tajjanyam / asti ca karmodayena sahAnvaya-vyatireko rAgAdInAmatastaddhetukatvamiti tadabhAve ca zuddhAtmani aprAdurbhavantaH pararUpatAM vyaJjayanto nAtmanA sahaikArthatvaM zrayanti // 15 // atha caitanyAtiriktAH sarve'pi parabhAvA iti bodhayaticaidrapyamekamapahAya pare kilAmI yAvanta eva puruSe'tra lasanti bhAvAH / tAn saMprapadya ca paratvadhiyA samastA nAste tadA''sravati kiM nanu karma navyam ? // 16 // vyAkhyA--eka caidrapyaM cidrUpatAm apahAya varjayitvA cetanAyAH svadharmatvena tato vyatirekatya kartumazakyatvAt / pare kilAmI yAvanta evAtra puruSe Amani bhAvAH rAga-dveSa-sukha-duHkhAdayaH samalAcidvivartA lasanti sphuranti tAn samastAn paratvadhiyA parabhAvabuddhyA saMprapadya aGgIkRtya yadA Aste svarUpalInastiSThati tadA navyaM karma kimAsravati ? api tu netyarthaH / ayaM bhAvaHcetanA hyAtmano'sAdhAraNadharmastata evetaradravyavyAvRttisiddheH / sA ca dRgarUpA jJaptirUpA ca / ubhayarUpAyA api tasyA yathAkramaM sAmAnya-vizeSaparicchedakatvena cetanAtvasAmAnyAnatikramAda vizepeNa grahaNam / anekadharmAdhAratve'pi cetanAgrahaNaM "prAdhAnyena vyapadezA bhavanti" [ ] iti nyAyAnusaraNArtham / sA ca tridhAkarmacetanA, karmaphalacetanA, jJAnacetaneti / tatrA''ye dve karmasamparkato jAyamAne'svabhAvabhUte / jJAnacetanA tu niruparAgopayogasvabhAvA AtmanaH svalakSaNabhUtA sva-paraprakAzazAlitayA sva-paraparicchetrI tayaiva samAnajAtIyadravyavyavasAyasiddheH / sA caikA'pavarakaprabodhitA'nekapradIpaprakAzeSviva sambhUyAvasthiteSvapi SaTsu dravyeSu matsvarUpAdapracyavamAnA mAmeva pRthagavagamayati / tata iyameva mama rUpaM trikAlAnuyAyitvAditi tayA sahaikatvaM prapadya taditarAn rAgAdIn paratvabuddhayA'dhyavasAya adhyavasAya svarUpaguptasuSuptakalpAntastattvavRttitayA viSayAnanudhyAyata uparaJjakAbhAvAdeva bandhanirodhaH siddhayet // 16 // atha zarIrasambandhena bhAsamAnA api varNAdayo nAtmasvalakSaNabhUtA iti dyotayati For Personal & Private Use Only

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dvAtriMzikA adhyAtmabinduH zarIrasaMsargata eva santi varNAdayo'mI nikhilAH padArthAH / jAmbUnadAderupadheriva drAg vaizadyabhAji sphaTike taraGgAH // 17 // vyAkhyA-amI pratyakSadRzyA varNAdayo nikhilAH padArthAH varNa-gandharasa-sparza-saMsthAna-saMhananAdayaH zarIrasaMsargata eva santi / tathAhi -- pudgalavipAkikarmodayAjIvena saha vapuSaH parasparAvagAhalakSaNe sambandhe satyapi upayogaguNaviziSTatyAtmanaH svalakSaNenaiva samaM vyApya-vyApakabhAvasambandhAd analasyoSNyeneva varNAdibhistAdAtmyAbhAvAt svalakSaNatvAsiddhau na nAma varNAdayaH santi, tathApi dehAtmanoH samAvartitAvasthAyAM kanaka-kaladhautayoriva paramArthata ekArthatvAnupapattAvapi vyavahAramugdhAnAM pRthaka svalakSagAnirjJAnAd ekatyAdhyAsena jIvasyaite varNAdaya iti matirAvirasti / tanmUlaM ca zarIrasambandha eveti evakAreNa, 'muSyate epa panthAH' itivat "tAtsthyAt tadupacAraH" [ ] iti nyAyena bandhaparyAyeNAvasthitasya vapuSo varNAdayo jIve vyavahiyante na tu paramArthato'mUrtasyAsAdhAraNacaitanyasarvasvasya jIvasya santi kecana varNAdaya iti dyotyate / kasmin ka iva ? jAmbUnadAderupadheH sakAzAd vaizadyabhAji sphaTike taraGgA iva / yathA prakRtyA svacchasphaTikamaNerjAmbUnadAdhupAzrayavazAt svacchatAvikAramAtreNa bhAvyamAnAH pItatAdivarNormayo na nAma svarUpabhUtAstadvad Atmano'pIti bhAvaH / evaM caitad apratibuddhoktaM samAhitaM draSTavyam - jIvo bhavennaiva yadA zarIraM tIrthaGkarAcAryanutistadAnIm / sarvApi mithyaiva bhavet tato hi dehAtmanoH sAdhurabheda eva // tathAhivaktraM pUrNazazAGkakAntamamalaM svAntaM prazAntaM vapu netre nIlasarojapatrarucire vANI sudhAsAraNI / dIptiryasya ca caNDerukprabhRtisajjyotiSmatAM jitvarI bhavyAn pAtu sa vizvavizrutayazAstIrthezabhaTTArakaH / / ityAdikA vyavahArastutireva AtmasvarUpabodhakavizeSaNAlAbhAt vaktra-svAntAdInAM paudgalikatvAt / tarhi kIdRzI nizcayastutiriti cet - 1 caNDaruk sUryaH / For Personal & Private Use Only

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harSavardhanopAdhyAyanivaddhaH [prathamA mohaM vijitya karaNAni ca saMniruthya yoM bhAvayatyapamalaM paramAtmatattvam / sAkSAtkRtAkhilapadArthamapArthitodyat karmaprapaJcamavatAt sa jinendradevaH / / ityAdiketi pratIhi // 17 // atha rAgAdipariNAme'pi nAsau svarUpaM projjhatItyAvirbhAvayati-- sphaTikamaNirivAyaM zuddharUpazcidAtmA bhajati vividhabhA dvepa-rAgAdyupAdheH / yadapi tadapi rUpaM naiva jAhAtyayaM svaM na khalu bhavati cAndrI dhvAntarUpA bharI ciH // 18 // vyAkhyA-ayaM zuddharUpaH zuddhadravyArthikanirUpaNayA kSIrodakavat karmapudgalasaMzlepe'pi svarUpAparityAgAd vizuddhasvabhAvaH / cidAtmA sattvaprameyatvAdyanantadharmAdhAratve'pi cetanayaivetaradravyayAvRttisambhavAdasAdhAraNaguNatvakhyApanArthaM cidgrahaNam / dveparAgAdyupAdheH svataH pRthagbhUtadravyAntarapaudgalikamohottaraprakRtibhUtAd dveSa-rAgalakSaNAdupAdheH / Adizabdena dravyAntarabhUtA mithyAtvAdayo'pi gRhyante, mithyAtvAdayo hi bhAvA jIvAjovAbhyAM bhAvyamAnatvAjIvAjIvabhUtAdvaitatAM jAtivartante / ata eka jIvamithyAtvamajIvamithyAtvam, jIvAviratirajIvAviratiH, jIvakapAyo'jIpakapAya ityAdi tantrAntare gIyate / tatra paudgalikakarmaNA bhAvyamAnA ajIvA ityucyante, caitanyavikAramAtreNa jIvena bhAvyamAnA jIvA ityucyante / tadatra paugalikA gRhyante / tallakSaNAdupaleSAd yadapi sphaTikamaNivi vividhabhAvaM nAnArUpatAM bhajati / tathAhi yathA sphaTikamaNiH pariNAmasvabhAvatve sati kAJcana-kadalI-pAtrAdivicitropAzrayavazAt pIta-haritAdirUpatAmAskandati / tadapi ayam AtmA svaM rUpaM naiva jAhAti cinmAtratAM tyaktvA acidrUpatAM nA''padyate / kAraNasahasreNApi svabhAvasyApohitumazakyatvAditi bhAvaH / etadevArthAntaranyAsena draDhayati na khalu iti / cAndrI marIcintirUpA na khalu bhavati / evaM ca rAgAdyAtmapariNAmAnAM paudgalikamohaprakRtivipAkajanyatvAt "kAraNAnuvidhAyi kAryam" [ ] iti nyAyAd asadbhUtavyavahAreNAcetanatvamapi siddhamiti bhAvaH / yattu 'mohaNakammasudayA' [samayasAra, 1.68 ] iti samayasArIyagAthAvyAkhyAnAvasare amRtacandrasUriNA guNasthAnAtidezena mArgaNAsthAnAdipramukhANAmapi keSAJcidaudayikatvenAcetanatvamApA For Personal & Private Use Only

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21 dvAtriMzikA] adhyAtmavinduH ditam / tatra mArgaNAntaHpAtikevalajJAnadarzanAdInAmapyaudayikatvamacetanatvaM cApatat kena nivAryam ? na caitadiSTaM jainAgame kvA'pyadRSTatvAt / tasmAt tadabhiprAyaM sa eva veda / jAhAti iti 'ohAk tyAge' ityasya yaGluki rUpam // 18 // atha ajJAnAdeva karma prabhavatItyAhaparaM svAtmatvena svamapi ca paratvena kalaya nayaM rAgadvepAdyaniyatavibhAvaiH pariNataH / tato rajye ruSyAmyahamiti vikalpAnanukalaM __ prakurvan jIvo'yaM nanu jagati karmANi kurute // 19 // vyAkhyA--paraM rAga-dveSa-sukha-duHkhAdirUpapudgalapariNAmam, tannimittatayA'nubhavaM( van ! ) pudgalapracayarUpaM zarIrAdikaM ca svAtmatvena kalayan ajJAnena parasparava(vi)zepAnirjJAnAt svasvabhAvatvena jAnan / tathA zudbhabuTTai kacaitanyasvarUpatvAtmAnaM ca paratvena vizvarUpo'hamiti darzane sarvavyamayatvena rAgAdiparabhAvatvena ca kalayan / ayaM svasaMvedanasiddho bhagavAn AtmA rAga-dveSAdayo ye aniyatA aparimitA vibhAvA svabhAvA'nyathAbhAvarUpAH vikArAcaitanyapariNAmAstai pariNataH sahajodAsInAvasthAtyAgena tattAM prapanno bhavatIti zeSaH / ayaM bhAvaH karmavikArAkalaDitajagatsAkSinirmalakevalAlokaviviktamAtmasvarUpamanavagacchan san nAnAvikArakarambitamevAtmAnamanubhavati manyate ca, na ca navatattvottIrNam / tAdRzazca na parabhAvakartRtAM kadAcidapyapohatotyAha-tata iti / tataH azuddhapariNAmAnAmAtmatvena mananAdetoH / ahaM rajye, ahaM ruSyAmi iti vikalpAn anukalaM pratikSaNaM prakurvan ayaM jIvo jagati karmANi kurute / rAgadveSAdipariNAmAn jJAnAdivat svasamAnAdhikaraNatayA'nubhavannanAdinidhanAvikalpAkartRkavijJAnadhanasvarUpAt prabhraSTo vAraMvAramanekavikalpaiH pariNaman dravyabhAvabhedabhAJi karmANi tanotItyarthaH / zubhAzubhabhAvaiH pariNaman yogadvAreNa pravizatAM pudgalAnAM karmabhAvotpattau nimittaM bhavatItyarthaH // 19 // sva-parayorekatvAdhyAsAdeva kartRtvamAvirastIti dRSTAntadvAreNa samarthayate / bhUtAviSTo nara iha yathA'jJAnataH svaM ca bhUtaM caikIkurvan bhavati visadRkceSTitAnAM vidhAtA / apyAtmA'yaM nija-paravivekacyutaH kAmakopA dInAM kartA bhavati nitarAM zuddhacidrUpakANAm // 20 // For Personal & Private Use Only

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10 harSavardhanopAdhyAyanibaddhaH [prathamA vyAkhyA-iha jagati yathA bhUtAviSTo naraH ajJAnataH sva-paravivekAnavabodhAt svam AtmAnaM bhUtaM caikIkurvan visadRkceSTitAnAm amAnupocitaviziSTadhAvana-valganAsambadvabhASitAdiceSTAnAM vidhAtA bhavati tathA ayamAtmApi nija-paravivekacyutaH sva-parayorekatvAdhyAsAd Atma-parayovivekamalabhamAnaH zuddhacidadUSakANAM kAma-kopAdInAM nitarAM kartA pratibhAti / AtmA hi kAmAdipariNatikSaNe tanmayatvena vyApakIbhUya tatpariNAmAnAM kartA bhavati / kAmAdayo svapariNatikSaNe tanmayatvena vyApyatvAd AtmanaH karma bhavanti / pariNAminaH kartRtvoktau pariNAmAnAM karmatvamarthAdevA''padyate nizcayena kartRkarmaNoravyatirekAt / ayaM bhAvaHyathA'yamAtmA'naupAdhikasya svalakSaNabhUtasya kAlatraye'pyAtmano'vipvagbhUtasya jJAnasyAtmana ca bhedamapazyannAtmatayA jJAne vartate tathAbhUta ca jJAnakriyAyA apratipiddhatvAjjAnAti tathA sopAdhikasyAsvalakSaNabhUtasya kAlatraye'pyAtmano viSvagbhUtasya kodhAderAtmana ca vivekA''lokAnudgamAd bhedamapazyannAtmatayA krodhAdipu vartate tathAbhUta ca niSiddhAnAmapi krodhAdikriyANAmAtmIkaraNAt kruddhayati rajyate kAmayate; tatazca tattanmohavikArairAtmAnaM kalupIkurvan parabhAvakartRtAmAtmanyupaDhaukamAno na kadAcidapi svarUpAbhimukhI bhavati, nityaM kartRbhAvamevAvalambate / / 20 // atha svabhAvakartRtvavat parabhAvakartRtve mahAn doSopanipAta ityAha--- vyApyavyApakabhAvataH prakurute jIvaH svabhAvAn yathA bhAvAd vedakavedyato'nubhavati svAMstAn svabhAvAn punaH / tadvad vedayate'thavA prakurute bhAvAn parAMzcedayaM / syAdevaM hi kRtidvayasya karaNAt siddhAntavAdhaH sphuTam // 21 // vyAkhyA-jIvaH yathA vyApya-vyApakabhAvataH svabhAvAn prakurute / svasya bhAvAH svabhAvAH zuddhAzuddharUpAH svapariNAmAstAn / bhAvazabdo'tra pariNAmacAcI / pariNAma-pariNAminoca tAdAtmyam ekavastutvAt / vastveva hi tannAnAkAratayA vivartate / dravyaM hi mayUrANDakalalavat sammUrchitasarvabhedaprabhedaM dravyAdisAmagrImavApya tattavRttyantaravyaktirUpeNa vyapadizyate-'jAyate asti vipariNamate vardhate apakSIyate apacIyate vinazyati' ityAdi / tathAhi-ekameva mRdrvyaM piNDAtiriktavRttyantararUpatayA pariNamamAnaM jAyata ityucyate, savyApArA hi bhavanavRttiH / 'asti' ityanena nirvyApArA AtmasattA AkhyAyate; bhavanavRtterudAsInaM hi 'asti' ityucyate / 'vipariNamate' ityanenApi tirobhUtAtmarUpasyAnucchinnatathAvRttikasya rUpAntareNa bhava For Personal & Private Use Only

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dvAtriMzikA] adhyAtmabinduH nam, yathA kSIraM dadhibhAvena vipariNamate-vikArAntaravRttyA bhavanavRttiya'jyate / 'apakSIyate' ityanena tu tasyaiva pariNAmasyApacayavRttirAkhyAyate, durbalIbhavat puruSavad apacayarUpabhavanavRttyantaravyaktirucyate / 'vinazyati' ityanena AvirbhUtabhavanavRttitirobhavanamucyate yathA vinaSTo dhaTa iti prativiziSTasaMsthAnAtmikA bhavanavRttistirobhUtA, na tvabhAvarUpataiva jAtA, kapAlAdyuttarIbhavanavRttyantarakramAvacchinnarUpatvAdityevamAdibhirAkArairdravyameva tathA vivartate / tadatra rAgAdipariNAmo vyApyastanniSThatvAt; AtmA tu vyApakaH vivakSitapariNAmamantareNa pariNAmAntare'pi' tasya vRttisadbhAvAt; 'vyApakaM tadatanniSTam vyApyaM tanniSThameva hi' [ ] iti vacanAt / tathA ca, yathA jIvaH svayaM vyApako bhUtvA vyApyAn rAgAdipariNAmAn kurute-'karotiH' iha pariNAmArthaH-rAgAdirUpatayA pariNamatItyarthaH / tathA vedaka-vedyato bhAvAt tAn svAn AtmIyAn svabhAvAn vedayate anubhavati rAgAdipariNatikSaNe hiM 'rAgAdimAn aham' ityanubhavasya sarvajanasiddhatvAt / tadatra svapariNAmA vedyA vedakastvAtmA / ayaM bhAvaH --- iSTAniSTaviSayasamavadhAne hi sukha-duHkhAdipariNata AtmA tAneva svapariNAmAn vedayamAnaH [ 'sukhyaham , duHkhyahamityabhimanyate / tadatra suHkha-duHkhAdiSu bhAveSu tanmayIbhUya sthitatvAd bhavatyAtmA vedakaH ] sukha-duHkhAdayo bhAvA apyanubhAvyatvAd bhavanti vedyAH / 'svapariNAmAn' iti vAcye aupAdhikasyApi rAgAdeH vibhAvatvakathanam , anaupAdhikabhAvavadaupAdhikabhAvo'pi svabhAvaH, evaM tena jIva-pudgalayorvibhAva-svabhAvalakSaNaparyAyAdhikaraNatvaM siddham / tathAhi-dvidhA paryAyaH - arthaparyAyaH vyaJjanaparyAya ca / tatra arthaparyAyo nAma bhUtatva-bhaviSyattvasaMsparzarahita-zuddhavartamAnakAlAvacchinnaM vastusvarUpam / tadetad RjusUtraviSayamAmananti / taduktam "sthUlo vyaJjanaparyAyo vAggamyo nazvaraH sthiraH / sUkSmaH kSaNapratidhvaMsI paryAyazcArthagocaraH" // iti [ ] vyaJjanaM vyaktiH pravRtti-nivRttinibandhanayatkiJcidarthakriyAkAritvam , tenopalakSitaH paryAyo vyaJjanaparyAyaH / so'pi dvividhaH-svabhAvavyaJjanaparyAyaH vibhAvavyanjanaparyAyazca / ubhayo'pi dravya-guNaniSThatvenobhayarUpaH / tatra jIvadravyasya svabhAvadravyavyaJjanaparyAyazcaramazarIrAt tribhAgonasiddhAvagAhanArUpaH, vibhAvadravyavyaJjanaparyAyo nara-nArakAdiH / svabhAvaguNavyaJjanaparyAyo'nantacatuSTayarUpaH, vibhAvaguNavyaJjana 1-2.koSThAntargataH pAThaH rA-pratau nAsti / For Personal & Private Use Only

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24 harSavardhanopAdhyAyanibaddhaH [prathamA paryAyo matyAdiH / pudgaladravyasya tu avibhAgI pudgalaparamANuH svabhAvadravya-vyaJjanaparyAyaH, dvayaNukAdirvibhAvavyavyaJjanaparyAyaH varNa-gandha-rasaikatvAt ; viruddhasparzadvayaM svabhAvaguNavyaJjanaparyAyaH, rasarasAntaragandhagandhAntarAdirvibhAvaguNavyaJjanaparyAyaH AtmIyAtmIyAgurulaghuguNadvAreNa pratisamayamudIyamAnaSaTsthAnapatitavRddhihAninAnAtvAnubhUtilakSaNaH / svabhAvaguNaparyAyastu samastadravyeSvapi sAdhAraNaH / dharmAdInAM tu catuNAM dravyANAM svabhAvaparyAyA eva, na tu vibhAvaparyAyAH / tadatra rAgAdivibhAvaguNavyaJjanaparyAyaH, "jo du kalusovaogo jIvANaM so kasAudao" [ ] iti vacanAt / tadvad iti zuddhAzuddhasvabhAvakartRtvavat / ayaM jIvaH cet parAn bhAvAn jJAnAvaraNAdikAn paudgalikAn prakurute athavA vedayate / evaM sati kRtidvayasya svapariNAmaki(kriyAlakSaNasya karaNAd vidhAnAt sphuTaM siddhAntavAdhaH syAt / ayaM bhAvaH--yathA vyApya-vyApakabhAvena svapariNAmaM karoti, bhAvya-bhAvakabhAvena tamevAnubhavati jIvastathA vyApya-vyApakabhAvena paugalikaM karmApi kuryAt bhAvya-bhAvakabhAvena tadeva yadyanubhavet tataH sva-parasamavetakriyAdvayAvyatiriktatAyAM prasajannyAM sva-paravibhAgapratyastamanAd anekAtmakamekamAtmAnamanubhavan kurvaca mithyAdRSTireva syAt / na hyekaM dravyaM svabhinnadravyAntarasya pariNAma kurvat kadApi dRSTam , dravyAntarocchedApatte: sarvasaGkarAdidoSAcca / tataH samastadravyANAmAtmIyAtmIyapariNAmairava samaM kartRkarmabhAvaH siddhayati // 21 // etadeva vRttAntareNa vizadayatisarve bhAvA nizcayena svabhAvAn kurvantItthaM sAdhu siddhAntatattvam / bhinnadravyIbhUtakarmaprapaJca jIvaH kuryAt tat kathaM vastuto'yam // 22 // vyAkhyA sarve bhAvA jIvAdayaH paTa padArthAH nizcayena svabhAvAn svapariNAmAn kurvanti svapariNAmairai(ra)va samaM sarvavyANAM vyApya-vyApakasadbhAvAt parabhAvasya pareNa kartumazakyatvAt / kumbhotpattau vyApriyamANaH kumbhakAro hi svapariNAmAnAM jJAnecchAprayatnAnAmeva kartA na tu dhaTasya / kathaM tarhi ghaTotpattiriti cet ucyate-haste udyamyamAne hastasya daNDodyamanavat hastacAlanArUpakulAlavIryavyApAramAsAdya mRtpiNDa eva ghaTatvena svayaM pariNamate / tathAhi - kulAlastAvadidamasyopAdAnamityAdAvupAdAnajJAnena pariNamati tato ghaTaM karomIti cikIrSayA, tatazcake mRtpiNDAropaNa-cakrabhrAmaNa For Personal & Private Use Only

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dvAtriMzikA] adhyAtmabinduH mRtpiNDapRthutva-saGkocakArisvavIryavyApAreNeti yogopayogayoreva kartRtvaM siddhaM na . tu ghaTasyeti / yogopayogI cAtmasvabhAvau / tataH sarvavyANAM svabhAvakartRtvameva na tu parabhAvakartRtvamityAyAta[m !] / etadevAha-itthaM sAdhu siddhAntatattvam iti / tataH kimityAha-bhinnadravyIbhUteti / tat tasmAd hetoH ayaM jIvaH bhinnadravyIbhUtaM jIvadravyAt dravyAntarabhUtaM karmaprapaJca vastutaH kathaM kuryAt , na kathamapItyarthaH / tathAhi- paradravyapariNAmaM hi vyApya-vyApakabhAvena na tAvadayaM kuryAt tanmayatvAnuSaGgAt svadravyocchedApatteca; nimitta-naimittikamAtrabhAvasya tvapratiSiddhatvAditaretaranimittamAtrIbhavanena dvayorapi pariNAmAH / tato mRdA ghaTasyaiva svena bhAvena svasya bhAvasya karaNAjjIvaH svabhAvasyaiva kartA syAt-mRdA paTasyaiva svena bhAvena parabhAvatya kartumazakyatvAt-pudgalapariNAmAnAM kartA na kadAcidapi syAditi nizcayaH / kiMJca, 'svabhAva'zabdenAtra pariNAmamAtralakSaNo bhAvaH paritpandalakSaNA kriyA cobhayamapi vivakSitam , bhavanamAtrasyobhayatrAvizeSAt / tatra bhAvavataH(ntaH) kriyAvantazca jIvapudgalAH pariNAmAd bheda-saGghAtAbhyAM cotpadyagAnAvatiSTamAnocchidyamAnA utpAdavyaya-dhrauvyaikyAnubhUtilakSaNAM sattAmaparityajantaH svabhAva-vibhAvarUpatayA pariNamanti / tatra jIvAnAM bhedasaGghAtau karma-vapurAdipudgalebhyo'vaseyau / zeSavyANi bhAvavantyeva pariNAmAdevotpadyamAnAvatiSThamAnocchidyamAnatvAt / tato bhinnasattAkatvAd dravyAntarapariNAmaH kAlatraye'pi dravyANAM na saGgacchata iti bhAvaH // 22 // atha rAgadveSajaya eva zuddhAtmalAbho bhavatItyAvedayatirAgo dvepo moha ityevamAdyA. bhAvA nUnaM zuddhacidrUpakAH syuH / rodhAdepAM jAyate dravyakarmA bhAvastasmAnnirvikArAnubhUtiH // 23 // vyAkhyA-dvividho chupayogaH -- zuddho'zuddhazca tatra niruparAgaH zuddhaH / taduktam "kSINe rAgAdisantAne prasanne cAntarAtmani / yaH svarUpopalambhaH syAt sa zuddhAkhyaH prakIrtitaH // "[ ] soparAgastvazuddhaH / tatrAzuddhopayogaH paradravyasaMzlepahetuH paradravyapravRttatvAt / sa ca tridhA bhidyate rAga-dveSa mohabhedAt / tatra prItilakSaNo rAgaH, aprItilakSaNo dveSaH, tattvApratItilakSaNo mohaH / tadatra moha-dveSayoH sarvathA'zuddhopayogatvam , For Personal & Private Use Only

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harSavardhanopAdhyAyanibaddhaH [prathamA rAgastu vizuddhi-saGklezAGgatvena dvividhaH / tatrAhadAdibhaktirUpo vizuddhayaGgatvAcchubhaH viSayAbhiSvaGgalakSaNastu saGklezAGgatvAdazubhaH / evamAdyA bhAvAH pariNAmAH zuddhacitaH' zuddhopayogasaMjJikAyAzcicchakteH dupakAH azuddhatvahetavaH syuH| ayaM bhAvaHrAgAdayo hi bhAvAH AtmanyutplavamAnA AtmanaH zuddhacaitanyazaktimunmUlya svAnuraJjitAmAtmavRtti kurvANA nistaraGgacicchaktestaraGgitatvaM prakaTayantaH parabhAvapariNatirUpatvena karmabandhahetavo bhavanti / evaM ca bhAvAsravA eva dravyAsravahetava ityAveditaM bhavati, tadabhAve tu na dravyakarmAsravaH siddhayati / etadevAha- 'rodhAdepAm' iti / epAM rAgAdInAM bhAvAnAM rodhAt dravyakarmAbhAvo jAyate / zuddhAtmAnubhavarasiko hi svarUpamagno nivAtasthadIpa iva manAgapi svarUpAdapracyavamAno rAgAdibhAvAnAtmasAdakurvANo bandhahetutAmanAskandannanAsravo bhavati / tataH kiM bhavatItyata Aha tasmAnnirvikArAnubhUtiH iti / bandhAbhAve hyudayAbhAvastatazca vikArahetorabhAvAdanubhUtenirvikAratvamityarthaH // 23 // atha krodhAdivyatirekadvArA jJAnaM sAdhayati-- jJAnaM jJAne bhavati na khalu krodhamukhyepu tat syAt krodhaH krodhe na hi punarayaM pUruSe citsvarUpe / karmadvandve na hi bhavati ciccinna karmAvaruddhe tItthaM zuddhagrahaNarasikaH kiM vidhatte'nyabhAvam // 24 // vyAkhyA--jJAnaM kartR jJAne bhavati, sarvabhAvAnAM nizcayataH svarUpa eva vRttisadbhAvAt kAraNasahasreNApi dravyAntarasvabhAvasya dravyAntaraM netumazakyatvAt / jJAna eva vartate krodhamukhyeSu na khalu tat jJAnaM syAt / nanu katarat tad jJAnaM yad jJAne vidhIyate ? na kataradapi kintu prasiddhameva jJAnamanUdya itaratra vRttibAdhanArthaM svasminneva vidhIyate mA vijJAyi AtmanIvetaratrApi vartata iti / tathA krodhaH krodhe vartate, sarvabhAvAnAM nizcayataH svarUpa eva vRttisadbhAvAt / nanu kataraH sa krodho yaH krodhe vidhIyate ? na kataro'pi kintu prasiddha eva krodho'nUdya itaratra vRttibAdhanArthaM svasminneva vidhIyate mA vijJAyi krodhe ivetaratrApi vartata iti / ayaM krodhaH punazcitsvarUpe pUruSe na bhavati dravyasya dravyAntare saGkamAbhAvAt bhinnasattAkatvenaikadravyatvAnupapattezca / krodha ityupalakSaNamazeSamohavikArasyApIti / tathA karmadvandve 1. 'cit'zabdasya SaSThayA ekavacanam / For Personal & Private Use Only

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dvAtriMzikA ] adhyAtmabinduHjJAnAvaraNAdikarmasaGghAte. cinna bhavati, jJAnAvaraNAdInAM paudgalikatvena citA' tAdAtmyAnupapatteH tathA cit karmAvaruddhA na bhavati, nirlepasvabhAvAyAzcito nizcayena karmabhirAvarItumazakteH / itthaM zuddhaM paradravyAsampRktaM yad grahaNaM jJAnaM gRhyante paricchidyante'rthA aneneti kRtvA, athavA zuddhasyAtmano grahaNaM dravyAntaravivekena anubhavaH; tatra rasikaH kimanyabhAvaM vidhatte rAgAdipariNAmAnAM svapne'pi kartA tyAd api tu na / tadakartRtve tannimittaH pudgaladravyakarmasambandho'pi nivartate / tathA sati jJAnamAtrAdeva bandhanirodhaH kathaM na siddhayet ? // 24 // kadeyamanAdipravRttA kartRkarmapravRttinivartata ityabhidhitsAyAM tadupAyamAhayadAtmanA''tmAsravayovibhedo jJAto bhavet jJAnadRzA tadAnIm / nivartate'jJAnajakartRkarma pravRttirasmAnnikhilA'pi makSu // 25 // vyAkhyA-yadA AtmanA jJAnadRzA bhedajJAnacakSuSA kRtvA AtmAsravayovibhedo jJAto bhavet , bhinnaH khalvAtmA bhinnAzca krodhAdayaH AsravAH AtmasvabhAvAtiriktatvAt , sopAdhikatvena janyAH khalvAsravAH bhagavAnAtmA tu svayaMsiddhatvenAjanyaH, tadAtve AkulatvotpAdakatvAd duHkhAH khalvAsravAH bhagavAnAtmA tu nityamevAnandadhanatvAdanAkulasvabhAvaH, upayogakAluSyajanakAH khalvAsravAH bhagavAnAtmA tvatyantavizadaciccamatkArazAlI, parasamayatvopAdakAH kilAsravAH bhagavAnAtmA tu nityameva dug-jJAna-vRttAtmakasvalakSaNasthitatvAt svasamayaH, evaM yadA bhedaH suSTu paricchinno bhavati tadAnIm asmAd AtmanaH nikhilA'pi ajJAnajA kartRkarmapravRttiH maJju zIghra nivartate / tadatrAtmA krodhAdyutpattau jJAnarUpatAmAtrasahajodAsInAvasthAtyAgena vyApriyamANatvAt kartA, "yaH pariNamati sa kartA" [ ] iti vacanAt ; krodhAdyAsravAstvAtmanA vyApyatvAt karma, tacca vastuta Atmai[va] "pariNAmaH svayamAtmA" [ ] iti vacanAt pariNAminaH pariNAmasvarUpakartRtvena pariNAmAdananyatvAt / tadevamAtmAsravayorvizeSadarzanAd bhedaM pazyataH krodhAdyAsravanivRttiH, tato'nAdikAlAdavacchinnapravRttaH kartRkarmapravAho'pi helathaiva nazyati / nanu kathamAtmAsravabhedajJAnAdeva kartRkarmapravRttinirAsaH ? iti ced bhedajJAnasyehAsravanivRttyAvenAbhAvino vivakSitatvAt / tathAhi yadidamAtmAsravayorbhedajJAnaM tat 1. tRtIyAntam / citA saha iti bhAvaH / For Personal & Private Use Only

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harSavardhanopAdhyAyanibaddhaH (prathamA kimAsraveSu pravRttam utAsravebhyo nivRttam ? yadi pravRttaM kastarhi tasya tadabhedajJAnAdvizeSaH AsravapravRttasya pAramArthikabhedajJAnatvAsiddheH / __ "tad jJAnameva na bhavati yasminnudite vibhAti rAgagaNaH / / tamasaH kuto'sti zaktirdinakarakiraNAgrataH sthAtum // " [ ] ityukteH / yadi nivRttaM tarhi kathaM na jJAnamAtrAdeva bandhanirodhaH ? etena kevalAt suSTha vanuSThitAt karmakANDAdevAtmanaH zuddhiriti nirastam , ajJAnAt kRtatya karmaNo mokSaM pratyahetutvAt // 25 // jJAnAt tu na karma prabhavatItyAhasvatvena svaM paramapi paratvena jAnan samastA nyadravyebhyo viramaNamitazcinmayatvaM prapannaH / svAtmanyevAbhiratimupayan svAtmazIlI svadarzI tyevaM kartA kathamapi bhavet karmaNAM naipa jIvaH // 26 // vyAkhyA-svam AtmAnaM svatvena jAnan zuddhasvalakSaNanirjJAnAt paradravyAhaMbuddhihetubhUtamithyAdarzanApagamAccAtmAnamAtmatvenAvagacchan / tathA paraM sukha-duHkhAdirUpapudgalapariNAmaM tannimittatathAnubhavaM pudgalapracayAtmakaM zarIrAdikaM ca paratvena jAnan parasparavizeSani nAccharIrAdAvAtmA''tmIyabuddhimakurvan ityarthaH / tathA samastAni yAnyanyadravyANi AtmanaH pRthagbhUtAni pudgalAdIni tebhyo viramaNamitaH svatvabhAvAvyApyatayA paratvena jJAtvA viratiM prapannaH paradravyapravRttimanAdadhAna ityarthaH / ata eva cinmayatvaM prapannaH sakalasaGkalpavikalpanirodhAcchuddhAtmaniSTAM bibhrat / tathA svAtmanyevAbhiratimupayan anAdimohena svAtmano'prakRpya bahirnItAyAH satataM paradravyacakramaNazIlAyAzcidvRtteni(ni)rodhAt pArAvAramadhyasRtvaraikapotakUpastambhapatatrIvA'nanyazaraNatayA'nantasahajacaitanyAtmani krIDAM kalayan tathA svAtmAnaM zIlayati abhyasyati paricinotIti svAtmazIlI / Atmano jJAyakasvabhAvatvAvadhAraNena jJeyajJAyakasambandhasyAnaupAdhikatvena dustyajatvAnnikhiladravyaiH samaM mama jJeya-jJAyaka eva sambandhaH, nAnye sva-svAmibhAvAdaya ityevaM teSu mamatvavyudAsena viSayaparizIlanAM garanigaraNAdapyatyantavirasAM matvA svarUpameva parizIlayannityarthaH / tathA svadarzI AsaMsArAt paradravyavizrAntaM jJAnaM paradravyAd vyapohya niSkampatayA svarUpa eva lInaM " kurvan / evamiti dRga-jJapti-vRttAtmakAtmatattvaikAgryeNa vartamAna epa jIvaH kathamapi 1 lA pratau tu zarIrAdAvAtmIya iti pAThaH / 2 lA pratau tu vRttAtmatattva iti pAThaH / For Personal & Private Use Only

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dvAtriMzikA] adhyAtmabinduH karmaNAM dravya-bhAvabhedabhAjA kartA na bhavet / AtmAnaM rAgAditayA'pariNamaya(yaM)stannimittIkRtya karmabhAvena pariNamamAnAnAM pudgalAnAmapi svasminnavakAzaM na dadAtItyarthaH idamatra tAtparyam-sakalajJeyAkArakarambitacivRttimAtmAnaM jAnAno'nubhavannapi yadi svarUpa eva niyamya na vartate tadA'nAdivAsanopajanitaparadravyapravRttezcidvRtterniragelaparadravyaprasarasya haThena vyAvRttyabhAvAt svasminnanavasthAne'jJAnotthitakartRkarmaklezAnApAyAd niruparAgA matattvopalambhAbhAvaH / ata AtmajJAnAnubhavasaMyatAnAM yogapadya eva pAramArthikamakartRtvaM siddhayati // 26 // atha tAdAtmyalakSaNapurassaraM varNAdIn paradravyatvena nizcinvannAha-- vyAptaM yat kila vavRtIti nikhilAvasthAsu yAdrUpyato jAtu syAnna tadAtmatAvirahitaM tenAsya sAkaM bhavet / tAdAtmyaM tadiha sphuranna ca bhavana muktI nitAntaM tato varNAdiH sakalo gaNo nanu paradravyatvameva zrayet // 27 // vyAkhyA--yat kila dravyaM nikhilAvasthAsu yAdrUpyato yatpatvena vyAptaM vatIti jAtu kadAcidapi tadAtmatAvirahitaM tena rUpeNa zUnyaM na syAt tena sAkam asya dravyasya tAdAtmyaM bhavet / ayamarthaH yathA kila pudgaladravyasya sarvAsvapyavasthAsu varNAdivyAptasya bhAvato varNAdivyAptizUnyatyAbhAvata ca varNAdibhistAdAtmyam / nanu ca aba-jyotirmarutAM paudgalikAnAmapi agandhAgandharasAgandharasavarNAnAmupalabdherasiddhA pudgalAnAM trakAlikI vyAptiriti cet, na; kvacit kasyacid guNasya vyaktAvyaktatvasya kAdAcitkapariNAmavaicitryapratyayatvena svabhAvapratidhAtAbhAvAt vyaktasparzAdicatuSkANAM candrakAntA'raNiyavAnAmArambhakaireva pudgalairavyaktagandha-rasa-varNAnAm abjyotirudaramastAmArambhadarzanAt / tejasaH paugalikasyApi udbhUtarUpasparzAnubhUtarUpaspazaidbhUtarUpAnubhUtasparzAnudbhUtarUpodbhUtatparzaprakAreNa caturvidhasya parairaGgIkArAcceti siddhaM varNAditAdAtmyaM pudgalAnAm / kiJca, pudgalapariNativaicitryasyA''nantyadarzanAnna varNAdyAvirbhAva-tirobhAvamAtratvaM vismayAya / idaM hi tattatsAmagrImavApya sthUlaM bhUtvA sUkSmaM bhavati sUkSmaM bhUtvA sthUlaM bhavatIti taduktam -- "thUlaMthUlaM thUlaM thUlaMsuhumaM ca suhumathUlaM ca / muhumaM muhumamuhumaM puggaladabassa pajjAthA // " tatra chinnAH svayaM sandhAnAsamarthAH kASTha-prastarAdayaH sthUlasthUlAH / chinnAH svayaM sandhAnasamarthAH kSIra-sarpiH-pAthaHprabhRtayaH sthUlAH / sthUlopalambhA api chettuM For Personal & Private Use Only

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harSavardhanopAdhyAyanibaddhaH [ prathamA bhetumAdAtumazakyA cchAyA''tapata mojyotsnAdayaH sthUlasUkSmAH / sUkSmatve'pi sthUlopalambhAH sparza-rasa- gandha-zabdAH sUkSmasthUlAH / sUkSmatve'pi karaNAnupalabhyAH karma vargaNAdayaH sUkSmAH / atyantasUkSmAH karmevagaNAbhyo'dho dvayaNukaparyantAH sUkSma sUkSmA iti / evaM sarvAvasthAsu caitanyavyAptasya bhavatazcaitanyatryAptizUnyasyAbhavatazca jIvasya cetanAtAdAtmyam / nigodAvasthAyAM parispandAdyabhAvena caitanyopalambhakaM na kiJcidapi liGgamupalabhyate tathApi 30 " savajIvANaM pi aNaM akkharassa aNaMto bhAgo NiccugdhADio ciTThai jaha puNa so ceva AvarijjA jIvo ajIvattaNaM pAvijA / " [ naMdimutta, su077 ] ityAdivacanaprAmANyAd aNDAvasthAyAmaNDajAnAmiva vyApAra vyAhArAdikAryAbhAve'pi caitanyasadbhAvo bodhyaH nyAyaprAptasthAnabhyupagamAyogAt / evaM tAdAtmyalakSaNaM prakaTayya jI varNAditAdAtmyaM nirAkurvannAha taditi / tat tasmAdetoH iha saMsAradazAyAM sphuran paugalikakarmakAryatvena pudgalaguNatvAccharIreSvAvirbhavan / na ca bhavan muktau iti sakalAvidyAvilaye tatkAryabhUtadehAnudayAdanudbhavan varNAdiH sakalo gaNaH varNagandha-rasa-saMsthAna-saMhananAdiH paradravyatvameva zrayet / ayaM bhAvaH - yadyapi saMsAradazAyAM varNAdivyAptatA jIvasyAsti tadvyAptatA ca nAsti tathApi muktau varNAdivyAptyabhAvAnna varNAdibhistAdAtmyaM siddhyati / kiJca varNAdimattvaM pulAsAdhAraNadharmaH, tasya jIvana koDIkaraNe jIva- pudgalayorekatvApatteH pudgalAtiriktajIvadravyasyAbhAvAd bhavatyeva jIvAbhAva iti / tasmAd varNAdayaH pudgaladharmA eva na jIvasyeti sthitam // 27 // anavaratamanekAn bhAvayan kalpanaughAn kathamiva paratattvAssvadhyase karmajAlaiH / yadi sakalavikalpAtItamekaM svarUpa manubhavasi tataH kiM saMsRtiH kiM ca bandhaH ||28|| vyAkhyA - he paratattva ! "bhidyate hRdayagranthizchidyante sarvasaMzayAH / kSIyante cAsya karmANi tasmin dRSTe parAvare " // [ muNDakopa0, 2.2.8] iti vacanAdAtmasvarUpalAbha evAnAdinicitamohagranthibhedAdAtmetarapadArthabodhe AtmAnavabodhe ca sarvasyAkiJcitkaratvAccetyAtmeva paramaM tattvam / "eko bhAva For Personal & Private Use Only

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dvAtrizikA] adhyAtmabinduH / stattvato yena buddhaH sarve bhAvAstattvatastena buddhAH'' [ ] ityuktezca / tatastatsaMbuddhiheM paramatattva ! ana[va]ratam avicchinnadhAram adhyavasAyasthAnAnAmAgame'saGkhyeyatvenAbhidhAnAt tadviyuteH kadAcidapyasambhUtatvAd anekAn aparimitAn kalpanovAn bhAvayan 'etallabdham, idaM labhe, punaridaM laJcA nRpatiraham , duHstho'ham , sukhyaham , duHkhyaham, idaM kRtam , idaM kariSye' evaM nAnAvikalpaparamparayA pariNaman tvaM karmajAlaiH kathamivA''vadhyase ? vikalpAnAM zubhAzubhatvena tadanuguNavandhajanana eva vyApArAt , kRti-jJaptyoH parasparavirodhena kRtisadbhAve svasamayasthiterdurghaTatvAt , tadabhAve bandhanirodhasyAsambhavAt / tataH kiM bhAvayitavyamityata Aha-yadIti / yadi sakalavikalpAtItaM buddhigocarasthUlasUkSmavikalpavyuparatam , ekam iti rAgadvepadvaitAnuvRtterdUrApAstatvAdadvaitam , svarUpam iti vijJAnaikarasanirbharasvarUpAstitvamAtravyaJjitaparApravezamAtmarUpam anubhavasi tataH kiM saMmRtiH kiM ca vandhaH ? ubhayorapi svAjJAnavijRmbhitatvAt svaprabodhaM vinA svatvapnasyevAnucchidyamAnatvAccetyanubhava eva nizitaM zastraM taducchede / jJAtatattvAnAmapyanubhavAbhyAsavidhurANAM svarUpalayAbhAve karmakSayAyogAt tadabhAve saMsRteH saMsaraNasyAzakyanirodhatvAditi bhAvaH // 28 // enameva punarapyarthaM vibhAvayatikiM mugdha ! cintayasi kAmamasadvikalpAM stadbrahmarUpamanizaM paribhAvayasva / yallAbhato'sti na paraH punariSTalAbho yaddarzanAcca na paraM punarasti dRzyam // 29 // vyAvyA-he mugdha ! sva-paravivekAnabhijJa ! kAmam atyartham asadvikalpAn 'bAlA mAmiyamicchatInduvadanA sAnandamudIkSate / nIlendIvaralocanA pRthukucotpIDaM pariripsate / / ityevamAdikAn kiM cintayasi asadvikalpajJAnapariNataH kiM kiM bhavasIti bhAvaH / tarhi kimityata Aha - tadbrahmeti / tat svAnubhavagocaram anizaM vicchittijanakaviSayasaMcariSNubuddhidhArAnirAsapUrvakam , brahma iti asaGkhyeyalokAkAzaparimitapradezazAlitvena bRhattvAd brahma pratyagjyotiH, tasya rUpaM zuddhabuddhanirvikAralakSaNaM paribhAvayasva viSayAntavyudAsena tasminneva lIno bhavetyarthaH / ko'sya 1 tulanA- 'je ega jANai se savvaM jANai' AcArAMgasUtra 1.3. 4. 122 / 2 saMbuddhiH saMbodhanam / 3 lA pratau 'buddhigocarAbuddhigocara' iti pAThaH / For Personal & Private Use Only

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harSavardhanopAdhyAyanibaddhaH [prathamA vizeSaH , ityAzaGkAyAmAha-yallAbhata iti / yallAbhataH punaH [paraH] apara iSTalAbho nAsti |'kulishaayudhckrdhraadipdlaabho hi viSayavimugdhAnAM zuddhAtmAnubhavavimukhAnAmiSTatvena bhAsate, brahmAsvAdalubdhAnAM tu anAdyavidyAkavalapratyalacitkalAzAliparamAtmasAkSAtkArAnnAparo lAbhaH / kiJca, 'sarve bhAvAH sarvajIvaiH prAptapUrvA anantazaH" [ ] itivacanAt kAmabhogAzcAnantazo labdhapUrvA AsvAditapUrvAzca, idaM tu bhagavadAtmadravya nityavyaktatayA antaHprakAzamAnamapi kAmakrodhAdyanekamohavikArairakIkriyamANatvAd atyantaM tirobhUtaM sat svasyAnAtmavittayA AtmavidAM ca mahAtmanAM paramakAruNikAnAM paramarSINAmanupAsanAcca na kadAcidapi anubhUtapUrvaM labdhapUrva cetyetallAbha eva mahAn lAbha iti / tathA yadarzanAcca paraM dRzyaM nAsti grAmAkaranagaropavanaprAsAdaprabhRtiramaNIyapadArthadarzanasyApAramArthikatvAt soparAgasaMvidA'vyavazI(sI)yamAnatvena bandhahetutvAcca bhagavadAtmadarzanameva niHzeSakarmaklezAparAmRSTaspaSTataracidudgamanipItalokAlokatayA sarvAtizAyIti // 29 // atha mokSamArgo'pyetadatirikto nAstIti nirUpayatipanthA vimukta vinAM na cAnyo yataH paraH kevalibhiH pradiSTaH / Ananda-bodhAvapi yad vihAya pade'parasminna kadApi bhAtaH // 30 // vyAkhyA-kevalibhiryataH paro bhavinAM vimukteH panthA na pradiSTaH / mokSamArgo hi nizcayavyavahArAbhyAM sAdhyamAna eva sAdhIyastAM dadhAti / tatra vyavahArataH "jIvAdIsaddahaNaM sammattaM tesimadhigamo NANaM / rAyAdIpariharaNaM caraNaM eso du mokkhapaho // " tti [samayasAra gA0 155] nizcayatastu dRg-jJapti-vRttatrayAtmaka Atmaiva mokSamArgaH / taduktam "darzanamAtmavinizcitirAtmaparijJAnamiSyate bodhaH / sthitirAtmani cAritraM kuta etebhyo bhavati bandhaH // " [ ] ayamarthaH-~yadA hi samyak(g)darzana-jJAna-cAritraiH svabhAvabhUtaiH samamaGgAGgibhAvapariNatyAM tatsamAhito bhUtvA tyAgopAdAnavikalpazUnyatvAd vizrAntasamastavyApAraH suniSprakampo'yamAtmA'vatiSThate tadA'yameva svasvabhAvaniyatacaritatvAnnizcayena mokSamArga 1 kulizAyudhaH indraH / 2 anAdibhUtAyAH avidyAyAH kavale kavalIkaraNe artha.d vinAze pratyalA samarthI citkalA tayA zAlate zobhate etAdRzaH paramAtmA tasya sAkSAtkArAd iti bhaavH| For Personal & Private Use Only

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dvAtriMzikA] ___ adhyAtmabinduH 33 ityucyate / ayaM paramArtha:-amUnyeva samyagdarzanAdIni kiyanmAtrayA'pi parasamayapravRttyA saMvalitAni saptArciHsaMvalitAni sau(pI)SIva viruddhakAryakartRtvAd bandhakAraNAnyapi bhavanti / yadA tu samastaparasamayanivRttirUpayA svasamayapravRttyA saGgacchante tadA saptArciHsaMvalanApairAJci sI(pI)SIva viruddhakAryakartRtvAbhAvAt sAkSAdapavargabIjAnyeva / tataH svasamayapravRttilakSaNAnnirastasamastopAdheH zuddhAtmopAsanAdeva mokSaH / etadeva manasi nidhAyoktam-na cAnyo yataH para iti / etena kevalavyavahArAvalambinAM parasamaya[pravRttAnAM sva-]samayapravRttisparzazUnyAnAM cireNAbhyastaduSkaratapobhirapi na nirvANaprAptirityAveditam / tathA Ananda-bodhau iti, Anando'nAkulatvalakSaNaM saukhyam , bodhazca jJAnam , tau api yat parabrahma vihAya aparasmin tadatirikta pade sthAne na eva bhaatH| tathAhi-ghAtikarmANyeva hi unmattakavad atasmiMstabuddhimAdhAya paricchedyamarthaM pratyAtmAnaM pariNamayanti santi pratyarthaM protAprotasadbhAvAt khedanidAnatAM prapadyante, tadabhAvAcca zuddhAtmanaH kutaH khedasyAtmalAbhaH svabhAvapratIghAtAbhAvAt / Atmano hi dRzi-jJaptI svabhAvaH, tayozca pratibandhakakSayAvirbhUtanirargalapracAratvAdakhilaM lokAlokaM kavalIkRtya vyavasthitatvAdastyanAkulatvam , tadeva pAramArthikaM saukhyamiti / bodhazcAnandanirUpaNenaiva labdha iti na tadarthaM punaryatnaH // 30 // atha zuddhanayavyavasthApitaM jIvasvarUpaM prapaJcayannAha. yat paJcendriyavarjitaM pravigalatkarmASTakaM praskhalat svAntaM vigrahapaJcakena viyutaM spRSTaM na ca pratyayaiH / zAntaM zAzvatamakriyaM nirupadhi dravyAntarAsaGgataM viSvaka prollasadarciSA parigataM tattvaM tadevAsmyaham // 31 // vyAkhyA--yat mahaH paJcendriyavarjitam / indriyANi kila dravya-bhAvabhedAda dvidhA / tatra dravyendriyANi sparzana-rasana-ghrANa-cakSuH-zrotrANi paJca paudgalikAni zarIrapariNAmApannAni niravadhibandhaparyAyavazataH AtmanA sahAnAdisaMsargavanti anAtmajJAnAmAtmavadavabhAsamAnAni, taiH varjitam-indriyANi yasya na santItyarthaH / vyatiriktAstitvayogitvAd itaradravyatAdAtmyasya sarvathA niSiddhatvAnnizcayataH paradravyasaMsparzazUnyatvA 1saptAciH agniH / 2 sI Si ghRtAni / 3 degsaMvalanAparAzci saMvalanaaparamukhAni saMvalanaparAkamukhAni / 4 koSThAntargataH pAThaH rA pratau nAsti / 5 pariNamayanti tathA santi ete dveapi- vartamAnakadantarUpANi prathamAbahuvacanam 'ghAtikarmANi' ityasya vizeSaNarUpANi / 6 kavalIkRtya pratyakSIkRtya iti bhaavH| For Personal & Private Use Only

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34 harSavardhanopAdhyAyanibaddhaH - [prathamA nirmANanAmodayavandhyatvAcceti zuddhadravyanirUpaNAyA iha prakrAntatvAt / yAni tu prativiziSTasvasvaviSayavyavasAyitayA khaNDazaH AkarSaNalakSaNAni labdhyupayogalakSaNabhAvendriyANi tAnyapi kSAyopazamikatvAnnAtmasvarUpabhUtAni, tatastairapi varjitam , akhaNDacicchaktizAlitayA bhagavadAtmanaH kSAyopazamikabhAvAnavakAzAt kSAyopazamikasya karmajapariNAmAcca / tathA pravigalatkarmASTakam iti jJAnAvaraNAdIni hi karmANi paudgalikAni pratibandhyasamyaktvAdyaSTaguNapratiyogitayopAttASTasaMkhyAkAni svasamayaprasiddhAni tairapi zUnyaM yat tattvaM nizcayataH svarUpaparyAlocanAyAmabaddhaspRSTatvAt puSkarapalAzavanirlepatvAditaradravyasya svarUpe pravezAbhAvAcca, yAni tu bhAvakarmANi dravyakarmAropitavikArarUpANi tairapyapoDhaM nizcayato nirvikAratvAt / tathA praskhalatsvAntam iti, svAntaM manaH / tacca dravya-bhAvabhedAd dvidham / tatra dravyamana: padgalaghaTitaM manaHparyAptyAkhyanAmakarmodayajanyam , bhAvamanastu saGkalpAtmakam / tadubhayazUnyaM dravyam , manovyatirekastu bhinnasattAkatvAdeva siddhaH, nizcayataH parAropitavikArANAmAtmanyasattvA[d] bhAdamanaso'pyasattvam / tathA vigrahapaJcakena audArikAdivapuSpaJcatayena viyutam anekaparamANudravyasaGghAtarUpatvAd vapuSAM bhinnAstitvayogitvaM sakalaprAmANikajanaprasiddhameva / tathA pratyayaiH mithyAtvAdibhirapi na spRSTaM mithyAtvAdInAM paudgalikatvena bhinnadravyatvAt , caitanyavikArarUpANAmapi nizcayataH zuddhAtmanyasambhavAt / ayamarthaH--ete hi indriyAdayaH pare bhAvAH, na caiteSAM yasya kartRtvaM prayoktRtvaM vA, na caitaiH samaM yasya sambandhaH, na caiteSAM svAmitvaM, yaddhi paradravyasaMsparzazUnyaM svAstitvamAtraniyataM niSkampopayogarUpamAtmAnaM bibhrat kevalaM jJAyakameva / etadevAha-zAntaM nirupadravam, karmotthavikArANAmabhUtArthatvAt, zAzvatam iti akAryAkAraNatvAt , tattvaM ca kutazcidanutpannatvAt kasyApyanutpAdakatvAcceti, yaddhi kutazcidutpadyate yacca kiJcidutpAdayati tadvyAdyantavad dRSTam / tathA akriyam iti; kriyA hi pradezAntaraprAptihetuH parispandarUpA; sA copAdherudbhavantI tadabhAvAcchuddhAtmani svAbhAvaM gamayati, * tatazca pradezasaMvartavistArAbhAvAniSkampapradezapizunitaparamasausthitamityarthaH / tathA nirupadhi upadhIyata ityupadhiH uparaJjakakarmapudgalasaMzleSaH tato nirgatam karmarahitamityarthaH / athavA prakRtilakSaNaM yairupadhAnaM svIkriyate tanmatavyudAsArtham idaM vizeSaNam / ata eva pravigalatkarmASTakamityanena paunaruktyam / tathA dravyAntarAsaGgatam iti; dravyAntarANi svato'tiriktAni mUrtAmUrtAni tairasaGgatam lokavayapi paradravyairAtmAnamasaMparcayat paradravyAsaMvalitamAtmAnaM dhaarydityrthH| 1.upAdheH abhAvAt / 2 svAbhAvam kriyAyA abhAvam / For Personal & Private Use Only

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dvAtrizikA adhyAtmabinduH TETrict . tathA viSvaka savetaHpra Saturdtcoma za yad, acci : ke amirSTIYmart tejastena parigata vyAptaM niSpratighavijRmbhitasahajacicchaktibharanirbharamityarthaH / tadeva svAnubhavapratyakSam aham tattvamasmi / nirastasakalopAdhi svasattAmAtradyotitaparaMbhAvaviveka dravyAntarasaMparkazUnyaM cicchaktivyAptasarvasvaM paramaM tattvamahamasmIti bhAvaH // 31 // dvAtriMzikArthamupasaMharannAha ityevaM saMpradhArya drutataramakhilaM bhedasaMvidvalena ___' jIvAjIvaprapaJca vidalati kila yo moharAjAnuvRttim / jJAnAnandasvarUpe bhagavati bhajati svAtmani sthairyamAzu prakSipyAjJAnabhAvaM sa bhavati nacirAcchuddhabuddhasvarUpaH // 32 // iti adhyAtmabindau sadupAdhyAyazrImaddharSavardhanaviracitA nizcayavyavahAraprarUpaNapravaNA prathamadvAtrizikA samAptA vyAkhyA--ityevaM pUrvoktaprakAreNa / bhedasaMvidvalena AtmetarapadArthAnAmAtmA'nAtmavivekajJAnasAmarthena / akhilaM [ jIvAjIvaprapaJcaM dharmAdharmAdidravyakadambakaM sva-parapariNAmasamupAttadvaitatayopAttadravyabhAvavaizvarUpyaM jIvAjIva-puNya-pApAdirUpaM vA]' jIvAjIvapadena navAnAmapi tattvAnAM grahaNaM jIvAjIvapariNAmarUpatvAt teSAm drutataraM saMpradhArya svabhAva-parabhAvatayA nizcitya yaH kila moharAjAnuvRttiM vidalati AsaMsArAt samastaparadravyeSvAtmAtmIyabuddhayA prasahyAtmAnaM khedayataH svarasamAtmani saGkramayya bhAvakatvena bhavato mohasyAnuvRttiM tadAnukUlyena pravRttiM vidalati niruNaddhi / tathA jJAnAnandasvarUpe bhagavati Atmani Azu sthairya bhajati karmatatphalasaMnyAsapUrvakaM kriyAntaravihAranirodhena svasminneva sthemAnamAstinute sa pumAn , ajJAnabhAva prakSipya nacirAt alpIyasA'nehasA zuddhabuddhasvarUpo bhavati / tatra zuddhatvamavaguNThitAtmapradezAnAM karmarajasAM saMmUlotsAraNAt , buddhatvaM tu svarUpapratyakSIka(kA)rAt / ayaM bhAvaH-puruSArthaH kilAsyAtmano jIvAjIvAvagamapUrvakaM mohAnuvRttinirdalanam , tasmin satyeva jIvAjIvAvabodhasya sAphalyAt / mohaniIlanaM ca svAtmasthairyamantareNa nopapadyate / taddhi AsUtrayamANAnAM dravyANAM dravyAntarapratibandhAbhAvAdeva manaso'nanyaviSayatayA'yatnasiddhaM mohakSapaNaM syAt / svarUpagrahaNamupalakSaNaM pararUpasyApi, AtmAvabodhasya sarvAvabodhanAntarIyakatvAt / tathAhi-AtmA hi jJAnamayaH guNa-guNinorabhinnasattAkatvAt , jJAnaM tu prati 1 koSThAntargataH pAThaH lA pratau nAsti / For Personal & Private Use Only

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PL harSavardhanopAdhyAyanibaddhaH prathamA bhAsamayamahAsAmAnyamayaM tasya ca nirvizeSasAmAnyAbhAvAt pratibhAsamayAnantavizeSamaya tvam / taduktam nirvizeSa hi sAmAnyaM bhavet kharaviSANavat / sAmAnyarahitatvena vizeSAstadvadeva hi // " [zlo0vA0 AkRti010] iti / te ca vizeSAH sarvavyaparyAyanibandhanAH / tadayamarthaH-pratibhAsamAnAnantavizeSavyApipratibhAsamayamahAsAmAnyarUpamAtmAnaM svAnubhavapratyakSIkurvadeva hi jJAnaM pratibhAsamAnAnantavizeSahetubhUtasarvavyaparyAyAn pratyakSIkuryAt / tathA ca 'AtmajJAnAt sarvajJAnaM sarvajJAnAdAtmajJAnam' ityavatiSThate / yadyevaM na syAt tadA jJAnasya paripUrNAtmasaJcetanAbhAvAt paripUrNasyaikasyAtmano'pi jJAnaM na siddhayediti // 32 // iti svopajJAdhyAtmabinduH samAptaH // saMvata 1940 nA AzvinamAse zulkapakSe pratipadA zanavAsare / iti zrIsvopajJAdhyAtmabinduvivaraNe sadupAdhyAyazrImaddharSavardhanaviracite prathamA dvAtriMzikA samAptA // ai namaH // maGgalam // likhitaM laiyA brA0 puSkaraNAjJAtI ludra padavI kalA gumAnIrAMmanA putra zivadAna pAlIkA gAMva kapaDavaMjamadhye likhAvitaM bhaTTArkazrIzrIguNaratnasu(sU)rijImahArAjanI taraphathI paThanAta(0) bAI amaratta / zrI // ' 1 rA pratigatA puSpikA / For Personal & Private Use Only

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||adhyaatmvinduH // // dvitIyA dvAtriMzikA // mUrchA viSAnmaNerdAhAbhAvo bhrAmakato bhrmH| cumbakAt karpaNaM ceti nAnA pudgalazaktayaH // 1 // jJAnAvRtyAdayo'pyete pudgalA dRDhazaktayaH / jIvazakti balAd bhaktvA kuntyAzu vikAriNIm // 2 // madyAnmauDhayaM dhiyastaikSNyaM dRSTaM brAhmIhaviSyataH / karmApi paudgalaM tadvat kathaM na syAd vikArakRt ? // 3 // avidyA hi vikAritvaM janayedAtmanaH satI / nAsatI gaganAbjasyevAsato'rthakriyAcyuteH // 4 // sattve dvaita tataH karma paudgalaM tadvikArakRt / anugrahopaghAtau yat pudgalebhya iti zruteH // 5 // anAditvAdanantaH syAt saMzleSaH karma-jIvayoH / svAtmayogavadityevaM pravitakyaM na tArkikaiH // 6 // anAditve'pi bhAvasya dhvaMsaH syAddhetusannidheH / suvarNamalavad bhavyasaMsArapariNAmavat // 7 // ' kartA'yaM svasvabhAvasya parabhAvasya na kacit / kartA''tmeti zrutiH sAkSAd yat svabhAvakriyAparA // 8 // azuddhanizcayenAyaM kartA syAd bhAvakarmaNaH / vyavahArAd dravyakarmakartRtvamapi ceSyate // 9 // vyApyavyApakabhAvo hi yadiSTaH kartR-karmaNoH / tadabhAve dravyakarmakartRtvaM ghaTate katham ? // 10 // tadAtmani bhaved vyAptRvyApyatA nAtadAtmani / tadabhAve kathaM kartRkarmatA jIva-karmaNoH ? // 11 // nimitta naimittikate karmA''tmapariNAmayoH / tasmAdastubhrAmakAzmAyasakRtyoriva sphuTam // 12 // 1 pu-pratau tu-bhuvarNamalaghat karma bhavyasya pariNAmavat' // 7 // For Personal & Private Use Only

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harSavardhanopAdhyAyanibaddhaH . [dvitIyA anAdinidhanaM jyotiH kartRtvAdivikArabhAk / / svasvarUpAda-paricyutya vizalyAce tamasyahare ! // 13 // zarIreSvAtmasambhrAnteH svarUpAd dRk pravicyutA / bhUtAviSTanarasyeva tasmAdeva kriyAbhramaH // 14 // bahiSpadArtheSvAsaktaM yathA jJAna vivartate / tathaivAntarvivarteta kA kathA puNya-pApayoH ? // 15 // deho nAsmIti saMvitterAtmatattvaM dRDhIkRtam / ajJAnAhitasaMskArAt tamevAtmatayekSate // 16 // dehaH pudgalasaGghAto jaDastvaM tu cidAtmakaH / etatsaurUpyavairUpye sAda(syAtA)mAdau kathaM tava ? // 17 // yad dRzyaM tadahaM nAsmi yaccAdRzyaM tadasmyaham / ato'trAtmadhiyaM hitvA citsvarUpaM nijaM zraye // 18 // mAMsAsthyAdyazucidravyAt svayameva jugupsate / tadevAtmatayA hanta ! manyate'jJAnasaMskRtaH // 19 // taTasthaH pazya dehAdIn maiSu svIyadhiyaM sRja / svatvAbhimAno hyeteSu saMsRte/jamagrimam // 20 // svarUpArpitadRSTInAM zakratve'pi spRhA na hi / svarUpAnarpitadRzAM pade'lpe'pi mahAdaraH // 21 // anAdibhraSTasvAtmotthAnandasvAdA hi dudhiyaH / manyante viSayaistRpti jambAlairiva potriNaH // 22 // pratyagjyotiHsukhAsvAdaniSThanaiSThikadRSTayaH / viSayAn hanta ! pazyanti kutsyavalgavadapriyAn // 23 // zuddhaM brahmati sNjnyaansudhaakunnddsmaaplutaaH| dhautakarmamalAH santo niti paramAzritAH // 24 // svarUpAlambanAnmuktirnAnyathA'tiprasaGgataH / ahameva mayopAsyo mukte/jamiti sthitam // 25 // yathaiva padminIpatramaspRSTaM toybindubhiH| tathA''tmA'yaM svabhAvena na spRSTaH karmapudgalaiH // 26 // For Personal & Private Use Only

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dvAtriMzikA] adhyAtmabinduH saukhyaM sAMsArikaM duHkhAnuSaktaM vyaktamadhvani / grISme pAnthasya madhyAhne marau paGktyaiva khAdataH // 27 // bhogeSvazrAntavizrAntidhiyaH kSemaGkarI na hi / pannagIva nayatyeSA'tucchAM mUcchI yadAtmanaH // 28 // yaduccaiH padataH pAtaH so'nubhAvo vibhaavjH| tatraivAvirataM sakti zrayanadyApi khidyase // 29 // vapuSyahaMdhInigaDena kAma cirAya baddho'si mahAnubhAva ! / bodhasvarUpo'yamahaM na dehI ___ tyavetya taM cidrughaNena bhaGgdhi // 30 // nAhaM vapuSmAn na ca me vapurvA bodho'hamasmi prakRtevibhinnaH / iyAnanehA na mayA vyabhAvi gacchannaho ! mohaviDambitena // 31 // prakRtiguNaviraktaH zuddhaSTirna bhoktA taditara iha bhoktA tatsvarUpAnuraktaH / tadiha bhavati bhedAbhyAsazAlI jayIti prakRtiguNavikArAnaGkitaM svaM bhajadhvam // 32 // iti zrIadhyAtmavindau sadupAdhyAyazrImaddharSavardhanaviracite karI-karmasvarUpaprakAzanapravaNA dvitIyA dvAtriMzikA sampUrNA // For Personal & Private Use Only

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// adhyAtmabinduH // // tRtIyA dvAtriMzikA // vikalpajAlakallolailole kila manojale / nAtmA sphurati cidrUpastoyacandra iva sphuTam // 1 // AtmAnaM bhAvayennityaM ___bhAvitaiH kimanAtmabhiH / prapadya nistaraGgatvaM yenAtmA mucyate'cirAt // 2 // paradravyonmukhaM jJAnaM kurvannAtmA paro bhavet / svadravyonmukhatAM prAptaH svatattvaM vindate kSaNAt // 3 // dehe yathA''tmadhIrasya tathA''tmanyeva ced bhavet / kAlatraye'pi bandho'sya na bhavediti manmahe // 4 // na svaM mama paradravyaM nAI svAmI parasya ca / apAsyetyakhilAn bhAvAn yadyAste badhyate'tha kim ? // 5 // niSkriyasyA'yaso'yaskAntAt syAt sakriyatA yathA / karmopAdhestathA jIvo niSkriyaH sakriyo bhavet // 6 // zuddho buddhazcidAnando niSkriyo nirmalo'vyayaH / paramAtmA jinaH so'yaM sakarmA jIvanAmabhAk // 7 // karmabhyaH karmakAryebhyaH pRthagbhUtaM cidAtmakam / AtmAnaM bhAvayennityaM nityAnandapadapradam // 8 // eko vai khalvahaM zuddho nirmamo jJAnadRGmayaH / svasvarUpe nimajjya drAya rAgAdIn kSapayAmyamUn // 9 // pIta-snigdha-gurutvAnAM yathA svarNAnna bhinnatA / tathA dRga-jJAna-vRttAnAM nizcayAnnAtmano bhidA // 10 // vyavahAreNa tu jJAnAdIni bhinnAni cetanAt / rAhoH zirovadapyeSo'bhede bhedapratItikRt // 11 // For Personal & Private Use Only

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dvAtriMzikA ] 6 adhyAtmabinduH bhedavijJAnamabhyasyed dhArAvAhitayA budhaH / yena vikSipya karmANi svayaM zuddho'vatiSThate // 12 // svasmin svadhIrnayenmuktiM dehe'haMdhI punarbhavam / tato dehAdabuddhiM pracyAvyA''tmani yojayet // 13 // puNya-pApadvayaM ruddhvA dhyAyedAtmAnamAtmanA / bIjAbhAve tato janmapraroho'yaM na saMbhavet // 14 // anAdivandhanopAdhisannidhAnapradhAvitAn / rAgAdInAtmanaH kurvannAtmA bhavati kArakaH // 15 // yathA''tmAnaM nivadhnAti tantubhiH kozakRt kRmiH / tathA'zuddhAyairjIva badhnAtyAtmAnamAtmanA // 16 // lUtA''tmAnaM nibadhnAti yathA svAtmotthatantubhiH / zubhAzubhAdhyavasAyairAtmA vadhnaMstatheSyatAm // 17 // Izvarasya na kartutvamazarIratvAd digAdivat / tatastatprerito hanta ! kathameva viceSTate ? // 18 // anAbhogena vIryeNa kartA dehAdikarmaNAm / bhuktAhArasya mAMsAsRgrasAdipariNAmavat // 19 // pratyekaM kartRtAyAM syAnna caivaM gauravaM kila / prAmANikaM yat tad duSTaM neti kroDIkRtaM paraiH ||20|| svayaM prayAti duryoniM karmaNA vivazIkRtaH / amedhyasaMbhRtaM kUpamunmatta iva cetanaH // 21 // anvaya-vyatirekAbhyAM mokSahetuH svadhIrbhavet / tadabhAve tapastaptaM yogakSemakaraM na hi // 22 // vettA sarvasya bhAvasya vedyaM ca paramaM hi yaH / anAdyananto nirdvandvo mahAnando mahodayaH // 23 // vikalpairaparAmRSTaH spRSTaH karmAzubhirna ca / paraM jyotiH paraM tattvaM tadevAhaM na cAparam // 24 // aNoraNIyAn mahato mahIyAnapi yaH punaH / yasya bhAsA jagat sarve bhAtyalakSyaH punaH svayam // 25 // For Personal & Private Use Only 41

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harSavardhanopAdhyAyanibaddhaH [datIyA viSamaznan yathA vaidyo vikriyAM nopagacchati / karmodaye tathA bhuJjAno'pi jJAnI na badhyate // 26 // mantrAdidhvastasAmarthyo na dahatyanalo ythaa| bathu nAlaM tathA jJAnazaktikuNThIkRto'pyayam // 27 // madyaM piban yathA matto na syAdaratimAn pumAn / dravyabhogaM tathA kurvan samyagadRSTirna lipyate // 28 // svarUpaniSThAH sarve'pi bhAvA iti jinezagIH / tAn matvA''tmatayA kartR-karmaklezo vRthaiva kim ? // 29 // bhAvAH svarUpavizrAntA loke sarve'tra yadyamI / mUDho hantAhamevaiko rajye yat paravastuSu // 30 // na rajyate na ca dveSTi parabhAveSu nirmmH| jJAnamAtraM svarUpaM svaM pazyannAtmaratimuniH // 31 // ityevaM sva-paradvayAskhalitacicchaktyA vibhAvya mphuTaM bhedaM svetarayorvihAya ca parAn bhAvAn samagrAnamUn / cittattve sthiratAmupaiti paramAM yo nirvikArAzayaH sa syAt kamekalaGkapaGkavikalo nityasphuraccidghanaH // 32 // ityadhyAtmavindau zrImaddharSavardhanaviracite AtmasvarUpabhAvanaparA tRtIyA dvAtriMzikA samAptA // For Personal & Private Use Only

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|| adhyAtmavinduH // // caturthI dvAtriMzikA // pratyagjyotirjayati tadidaM piSTakarmaprapaJcaM dUronmagnaM ghanataravibhAvArNavAvartavegAt prodyattejaHprakaradalitadhvAnta karmASTakASThotphullatkASThAvadananalinaM kinnu mArtaNDavimbam // 1 // kartRtvAdivikArabhAravigamAd vibhrat sanat susthatAM truTyadbandhacatuSTayollasadamandAnanda saMvarmitam / zuddhaM zAntamanantamapratihataM viSvag vicitrollasadjJeyAkArakarambitaM nirupadhi jyotiH samujjRmbhate // 2 // sarvadravyavivartacakramakhilaM yad bodhavArAMnidhAvekAMzasthamivoccakAsti kalayacchuddhatvamAkAlikam / prodyattviDbharalIDhavizvabhuvanAbhogaM bharAdullasacchAntaM tatparamAtmatattvamuditAnandaM samudyotate // 3 // mukteradhvA'yameko bhavati hi kila haga-jJAna-vRttatrayAtmA tAM saMsUtrya sthitiM yo viharati nikhilAnyasvasaMsparzazUnyaH / tadarzI tatsatattvAnucaraNakalanAvaddhakeliH kilAsau yat kiJcit karma kuryAt tadakhilamuditaM nizcitaM nirjaraiva // 4 // ahaM kartA bhoktetyanavaratamihAjJAnamudabhU 1 diyatkAlaM zuddhAnubhavanarahasyaM hyaviduSAm / idAnIM sArvajJaM vacanamamRtAdapyatirasaM ciraM pApAyaM nicitamapi tanno niragalat // 5 // svarUpasyAjJAnAd bhavati kila karteSa puruSo hyakartRtvaM tasyAvagama iha siddhaM svarasataH 1 ato rAga-dveSAvudayajanitAvityanukalaM taTasthaH san pazyan kathamiva bhavatyeSa kRtimAn ? // 6 // yadA'vidyAjanyaM dRDhatamamabhUdandhatamasaM tadA rAga-dveSAdiSu samabhavat svAtmadhiSaNA / For Personal & Private Use Only

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harSavardhanopAdhyAyanibaddhaH [caturthI ciraM bhedAbhyAsAdadhigatamidAnIM tu vizadaM . paraM pUrNa brahma cyutavikRtikamasmi dhruvamaham // 7 // yadajJAnAt suptaH samabhavamalaM yavyavasitau prabuddhastat tattvaM ciramadhigataM mA madayati / daridraH saMprAptadhanamiva nidhAnaM pratikalaM samAlokyAghrAtiM kathamiva na gantAsmyahamataH // 8 // vivarteraspRSTaM vizadatamamatyantagahanaM mahaH stAnnaH spaSTaM prakaTitanijAnandavibhavam / yadAsvAdAnandAdagaNitamahobhogavibhavAH mahAsattvA muktyai ciramiha yatante kRtadhiyaH // 9 // tapazcaNDaM tIvratakalanamatyulvaNaparIpahebhyo'bhIrutvaM kSitizayanamukhyaH parikaraH / yadajJAnAnnirnAyaka iva hi senAcaragaNaH samagro vyarthaH syAt tadidamahamasmyadbhutamahaH // 10 // tadanveSyaM tattvaM satatamidamutkaTatarasphurattejaHpuJjapradalitadRDhAvidyamamalam / yadAsvAdAda bhAnti tridazapaticakritvapadavIsukhAsvAdAH kSArodakavadamRtAgre dhruvamamI // 11 // samabhyasyantAM nanvakhilamatazAstrANi kudhiyaH svapANDityotkarpodalitaparadAH kila pare / vapuSyAtmabhrAntiryadi na vinivRttA kimu tato vimucyante, pATho na bhavati kadAcid guNakaraH // 12 // avidyAsaMskArAd bahutarakakAlAd yadabhavaccyutaM me svaM rUpaM tadidamupalabdhaM khalu mayA / viviktaM cidabhAsA parigatamanantaM suvizadaM svatantraM tatredaM jayati nanu bIjaM jinavacaH // 13 // mathitvA''tmA''tmAnaM bhavati paramajyotiracirAd yathA ghRSTvA''tmAnaM kSitiruha ihaiti jvalanatAm / ataH zuddhe brahmaNyanavaratanimagnA['ma]ladRzAM zivAptinirdiSTA saraNiraparA kAcana nahi // 14 // For Personal & Private Use Only

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dvAtriMzikA ] adhyAtmabinduH yathA rajjau sarpabhramamatiravijJAnajanitA kriyAheturbhUtvA budhamapi ciraM vyAkulayati / tathA dehe'pyasminnahamiti viparyastadhiSaNA bhavabhrAntermUlaM paramapuruSasyApi samabhUt // 15 // ciraM suptA hyete gurubhavabhavaduH khataline dRDhAvidyAnidrAparigata vivekekSaNa puTAH / bhRzaM svapnAyante'hamiti ca paraM mAmakamiti vyavasyantaH santaH kugatibhavane'mI bhavabhRtaH // 16 // pravijJAte yasminnatizayitacicchaktikavalIkRtatrailokye kiM samavagamayogyaM kila param / avijJAte tvasminnatinizitazAstrArthapaTutA zramAyaivAtyantaM bhramakRtatuSA''kaNDanamiva // 17 // bhavAvandhaH sarvo'nubhavapadavIM yatra vii grahAdhIze vyomAGgaNamiva tamastruTyatitamAm / bhidAmeti kSipraM niviDatarahRd granthirapi tat padaM zAntaM bhAvyaM satatamupayuktairyativaraiH // 18 // svarUpe vizrAntiM zrayati yadi caitanyamacalAM na tu jJeyAsattyA vrajati vikRtiM kAJcana manAk / tato rAga-dvepadvitayamidamaprAptaviSayaM kSayaM dAhyAbhAvAdahana iva gacchatyatitamAm // 19 // mahAnandasthAnaM na hi paramatatrasyasi yataH pravizvasto yasmin bhayapadamato nAnyadaparam / tataH svAtmArAmekSaNamayI bhajasva sthitimaho yataH zIryante'mI bhramanicitakarmANunikarAH // 20 // bhavAraNyabhrAntau svayamajani hetuH sva-parayoravijJAnAt svasmin yadatanuta kartRtvadhiSaNAm / vimokSe'pi svasmin sthitipariNateryatsvayamasAvataH zAstA svasya svayamayamato'nyaH kila nahi // 21 // For Personal & Private Use Only 45

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harSavardhanopAdhyAyanibaddhaH - [caturthI bhavAd bhogebhyo vA nanu yadi ca bhogAyatanato virajya kSipraM cedanubhavati rUpaM nijamayam / tataH saMsArAkhyA vratatiriyamaprAptaviSayaprapazcArNaHsekAt kSaNata iva saMzuSyatitamAm // 22 // yathA rogAnmuktaH sarasapaTukaTvamlalavaNadravAn nAnAhArAMstyajati nijanairujyakRtaye / tathA'yaM dRgmohajvararahitacinmUrtirakhilAMstyajan bhogAsvAdAnanubhavati nairujyamacirAt // 23 // cakAstyetadyasmin jagadakhilamUtaM ca mahasi jagatyapyasmin yad vasati na dadhat tatpariNatim / avidyAnidrAghUrNitatarakvacidRgjanimukhAn bahUn svapnAn pazyatyatha tadidamastasvavibhavam // 24 // vaseyuH khagrAmA yadamalacidadhyAsakalitA labhante zunyatvaM kSaNamapi tadadhyAsaviyutAH / athAdatte tebhyo vipayarasanAkhyaM karamalaM sa evAyaM devo nijapadamitaH kasya na mude // 25 // jagad bhAsA yasya sphurati sahajAnandasarasaM sthitaM vizvaM vyApyollasadamalacidIptipaTalaiH / avAgvyApAraM yat kRtividhuramatyantagahanaM paraM pUrNa jyotirdalitadRDhamohaM vijayate // 26 // rAga-dveSadvitayamuditaM yasya naivAsti sarvadravyeSvAtmasthitadRDhamaternirvikArAnubhUteH / TaGkotkIrNaprakRtikalasaMjJAnasarvasvabhAjo yat karma syAt tadidamuditaM bandhakRjjAtu naiva // 27 // matto yasmin svapipi na padaM tAvakaM bhAvakaM pra(tat) tvAdhAyIdaM parapadamiti projjha dUraM mahAtman ! yasmin zuddhaH svarasavazataH sthAyitAmeti bhAvastat svaM rUpaM jhaTiti kalayan mucyase kiM na bandho ! // 28 // For Personal & Private Use Only

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dvAtriMzikA ] adhyAtmabinduH idaM hi nAnAbhavapAdapAnAM mUlodbhidaM zastramudAharanti / sadhyAnaniSNAtamunIzvarANAM dhyeyaM tadetat kRtibhiH pradiSTam // 29 // karmakANDaduravApamidaM hi prApyate vimalabodhavalena / khidyate kimu vRthaiva janastad dehadaNDanamukhaiH kRtikANDaiH // 30 // ajJAnato yadiha kiJcidapi nyagAdi jainAgamArthamatilaya mayA viruddham / tacchodhayantu nipuNAH svaparArthadakSAzchadmasthadhInanu yataH skhalanasvabhAvA // 31 // zrIharSavardhanakRtaM svaparopakAri dvAtriMzikAvaracatuSTayamiSTabodham / tattvArthinAM rasadamastu lasadvivekakhyAti(tya)skhalaDhulavadAtmaparA(ra)pratIti // 32 // __ ityadhyAtmabindau sadupAdhyAyazrImaddhapavardhanaviracite zuddhasvarUpaprakAzikA caturthI dvAtriMzikA // For Personal & Private Use Only

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1. adhyAtmabinduzlokAnukramaNikA ajJAnato mudritamedasaMvi-1.11 taTasthaH pazya dehAdon 2.20 ajJAnato yadiha kiJcidapi nyagAdi 4.31 tadanveSyaM tattvaM satatamidamutkaTatara-4.11 aNoraNIyAn mahato 3.25 tadAtmani bhaved vyAptR-2.11 anavaratamane kAn bhAvayan kalpanaughAn 1.28 tapazcaNDa tIvratakalanamatyulvaNaparI-4.10 anAditvAdanantaH syAt 2.6 tIrthapravRttyarthamayaM phalegrahi 1.8 anAditve'pi bhAvasya 2.7 dehaH pudgalasaGghAto 2.17 anAdinidhanaM jyotiH 2.13 dehe yathA''tmadhIrasya 3.4 anAdibandhanopAdhi 3.15 deho nAsmIti saMvitteH 2.16 anAdibhraSTasvAtmotthA 2.22 dhatte'mbhodhirjavanapavanA''cchoTanAnmUchedugro 1.3 anAbhogena vIryeNa 3.19 na rajyate na ca dveSTi 3.31 anvayavyatirekAbhyAM 3.22 na svaM mama paradravyaM 3.5 . avidyAsaMskArAd bahutarakAlAd yadabhava 4.13 nAhaM vapuSmAn na ca me vapurvA 2.31 avidyA hi vikAritvaM 2.4 nimittanaimittikate 2.12 azuddhanizcayenAya 2.: niSkriyasyA'yaso'yaskAntAt 3.6 ahaM kartA bhoktetyanavaratamihAjJAnamudabhU- 4.5 panthA vimukta vinAM na cAnyo 1.30 AtmasvarUpaM pararUpamukta- 1.7 paraM svAtmatvena svamapi ca 1.19 AtmAnaM bhAvayennityaM 3.2 paradravyonmukha jJAnaM 3.3 ityevaM saMpradhArya drutataramakhilaM 1.32 pItasnigdhagurutvAnAM 3.10 ityevaM svaparadvayAskhalitacicchaktyA 3.32 puNyapApadvayaM ruddhvA 3.14 idaM hi nAnAbhavapAdapAnAM 4.29 prakRtiguNaviraktaH zuddhaSTirna bhoktA 2.32 Izvarasya na kartRtvam 3 18 pratyagjyotiHsukhAsvAda 2.23 eko vai khalvahaM zuddho 3.9 pratyagjyotirjayati tadidaM piSTa karmaprapaJca 1.1 kartA'yaM svasvabhAvasya 2.8 pratyekaM kartRtAyAM syAt 3.20 kartRtvAdi vikArabhAravigamAd 4.2 pramANa-nikSepa-nayAH same'pi 1.13 karmakANDadurAvApamidaM hi 4.30 pravijJAte yasminnatizayita 4.17 karmabhyaH karmakAryebhyaH 3.8 bandhodayodIraNasattvamukhyAH 1.14 kiM mugdha ! cintayasi kAmamasadvikalpAM- 1.29 bahiSpadArtheSvAsakaM 2.15 kumbhodaJcanavarddhamAnakarakasthAlyAdyavasthAntarA- 1.4 bramaH kimadhyAtmamahattvamuccai 1.1 cakAstyetadyasmin jagadakhilamUtaM 4.24 bhavAd bhogebhyo vA nanu yadi ca 4.22 ciraM suptA hyate gurubhavabhavaduHkhataline 1.16 bhavAbandhaH sarvo'nubhavapadavIM yatra vizati 1.18 caipyamekamapahAya pare kilAmI 1.16 bhavAraNyabhrAntau svayamajani hetuH 4.21 jagad bhAsA yasya sphurati 4.26 bhAvAH svarUpavizrAntA 3.30 jJAnaM jJAne bhavati na khalu 1.24 bhUtArtho nanu nizcayastaditaro 1.5 jJAnAvRtyAdayo'pyete 2.2 bhUtAviSTo nara iha yathA 1.20 For Personal & Private Use Only

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50 1. adhyAtmabinduzlokAnukramaNikA H medajJAnAbhyAsataH zuddhacetA 1.10 medavijJAnamabhyasyed 3.12bhogeSvazrAntavizrAntiH 2.28 matto yasmin svapiSi na padaM 4.28 mathitvAss mAssmAnaM bhavati 4.14 madyaM piban yathA matto 3.28 madyAnmauDhyaM dhiyastaikSaNyaM 2, 3 mantrAdidhvastasAmarthyo 3. 27 mahAnandasthAnaM na hi 4.20 mAMsAsthyAdyazucidravyAt 2.19 mukteradhvA'yameko bhavati hi 4.4 mUrcchA viSAnmaNerdAhA - 2.1 yat paJcendriyavarjitaM pravigalat 1.31 yathA''tmAnaM nivadhnAti 3.16 yathA rajjau sarpabhramamatiravijJAnajanitA 4.15 yathA rogAnmuktaH sarasapaTukaTvamlalavaNa 4.23 yathaiva padminIpatra 2.26 yadajJAnAt suptaH samabhavamalaM 4.8 yadAtmanA''tmAsravayorvimedo 1.25 yadA'vidyAjanyaM dRDhatamamabhUdandhatamasaM 4.7 vikalpajAlakallolaiH 3.1 vikalpairaparAmRSTaH 3.24 vivartairaspRSTaM vizadatamamatyantagahanaM 4.9 viSamaznan yathA vaidyo 3.26 vettA sarvasya bhAvasya 3.23 vyavaharaNanayo'yaM puMsvarUpaM vikAri 1.6 vyavahAreNa tu jJAnA - 3.11 vyAptaM yat kila 1.27 vyApyavyApakabhAvataH prakurute 1.21 vyApyavyApakabhAvo hi 2.10 zarIrasaMsargata eva santi 1.17 zarIreSvAtmasambhrAnteH 2.14 zuddhaM brahmeti saMjJAna 2.24 zuddho buddhazcidAnando 3.7 zrIharSavardhanakRtaM svaparopakAri 4.32 sattve dvaitaM tataH karma 2.5 samabhyasyantAM nanvakhilamatazAstrANi 4.12 sarve bhAvA nizcayena svabhAvAn 1.22 saukhyaM sAMsArikaM duHkhA 2.27 sphaTikamaNirivAyaM zuddharUpacidAtmA 1.18 svato'nyato vA'pyadhigatya tattvaM 1.12 svatvena svaM paramapi paratvena 1.26 yaduccaiH padataH pAtaH 2.29 yad dRzyaM tadahaM nAsmi 2.18 ye yAvanto dhvastabandhA abhUvan 19 rAgadveSadvitayamuditaM yasya naivAsti sarva - 4.27 rAgo dveSo moha ityevamAdyA 1.23 labdhvAssryatvamatha prapadya ca 1.2 latAsstmAnaM nibadhnAti 3.17 vapuSyahaMdhInigaDena kAmaM 2.30 svayaM prayAti duryoniM 3.21 sarvadravyavivartacakramakhilaM yad 4.3 svarUpaniSThAH sarve'pi 3.29 svarUpasyAjJAnAd bhavati kila 4.6 svarUpArpitadRSTInAM 2.21 svarUpAlambanAnmuktiH 2.25 vaseyuH khamAmA yadamalacidadhyAsakalitA 4.25 vAtollasattuGgataraGgabhaGgAd 1.15 svarUpe vizrAnti zrayati yadi 4.19 svasmin svadhIrnayenmukti 3.13 For Personal & Private Use Only

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2. adhyAtmabinduvivaraNagatAnyavataraNAni adhyAtmavidyA vidyAnAm [bhagavadgItA 10.32] nityaM sattvamasattva vA [pramANavA0 3.34] 17 eko bhAvastattvato yena [ ] 31 kaSAdiSu yathAvidhyanu [pA0 3.4.46] 1 kAraNAnuvidhAyi kAryam [ ] 20 kSINe rAgAdisantAne [ ] 25 caraNa-karaNappahANA [sanmatipra. 3.67] 9 jai jiNamayaM pavajjaha [ ] 12 jAyate asti vipariNamate [nirukta 1.2] 22 jAva NaM esa jIve calai [ ] 3 jIvAdisaddahaNaM [samayasAra gA0 115] 32 jIvo bhavennaiva yadA zarIraM [ ] 19 jo du kalusovaogo [ ] 24 tad jJAnameva na bhavati [ ] 28 tadbhAvaH pariNAmaH [tattvArtha sU0 5.41] 4 tAtsthyAt tadupacAraH [ ] 19 thUlaMthUlaM thUlaM thUlasuhumaM [ ] 29 darzanamAtmavinizciti [ ] 32 dIpaprabhAmaNibhrAnti [ ] 8 dIpo'pavarakasyAnta [ ] 7 dUre prabhAdvayaM dRSTvA [ ] 7 dravyAzrito nizcayaH [ ] 5 narayagaigamaNapaDihatthaeNa [upadezamAlA 103] 2 na labhyate maNirdIpa [ ] 7 na hi svato'satI zaktiH [ ] 4 nicchayamAlaMbaMtA [oghaniyukti gA. 761] 9 nirvizeSaM hi sAmAnya [zlovA. AkRti 10] 36 pariNAmaH svayamAtmA [ ] 27 pihite garbhAgAre [ ] 15 prakRtisthityanubhAga-[tattvArthasU0 8.4] 17 prAdhAnyena vyapadezA bhavanti [ ] 18 bAlA mAmiyamicchatI [ ] 31 / bhAvo vivakSitakriyA- [ ] 16 - bhidyate hRdayagranthi [muNDakopa0 2.2.8] 30 bhUtasya bhAvino vA bhAvasya [ ] 16 maNipradIpaprabhayoH [pramANavA0 2.57] 7 mohaNakammasudayA [samayasAra 1.68] 20 mohaM vijitya karaNAni [ ] 20 yattu tadarthaviyuktaM [ ] 15 yad vastuno'bhidhAnaM [ ] 15 yaH pariNamati sa kartA [ ] 27 vaktraM pUrNazazAGkakAnta [ ] 19 vyApakaM tadatanniSTham [ ] 23 sakaSAyatvAjjIvaH [tattvArthasU0 8.2] 16 samUlAkRtajIveSu [pA0 3.4.36] 1 sarve bhAvAH sarvajIvaiH prAptapUrvA [ ] 32 savvajovANa pi a NaM [naMdisutta su0 77] 30 For Personal & Private Use Only

Page #96
3. adhyAtmabinduzlokagatA viziSTazabdAH akartR 1.. 13, 3.14, 3.15, 3.17 akartRtva 4.6 AtmadhI 3.4 ajIva 1.32 Ananda 1.30, 1.32, 4.2 ajJAna 1.11, 1.20, 2.16, 2.19, 4. Aryatva 1.2 5, 4.8, 4.10, 4.31 Asrava 1.25 ajJAnabhAva 1.32 Izvara 3.18 adRzya 2.18 udaya 1.14, 4.6 adhyAtma 1.1, 1.2 udIraNa 1.14 ananta 2.6 upaghAta 2.5 anAditva 2.6, 2.7 upAdhi 3.15 anAtman 3.2 upAsya 2.25 anAbhoga 3.19 enaHkSaya 1.2 anugraha 2.5 kartA 1.20, 1.26, 2.8, 2.9, 3.19, andhatamam 2.13, 4.7 anyabhAva 1.24 kartR 2.10 anvayavyatireka 3.22 kartR-karmakleza 3.29 abudhajana 1.6 kartRkarmatA 2.11 amedajJAna 1.9 kartRkarmapravRtti 1.25 abhoktR 1.7 kartRtA 3.20 amartya 1.4 katRtva 1.11, 2.10, 3.18, 4.21 arthakriyA 2.4 kartRtvAdi 2.13, 4.2 alakSya 3.25 karma 1.3, 1.4, 1.10, 1.14, 1.15, avAgaDyApAra 4.26 1.16, 1.19, 1.22, 1.26, 1. avijJAna 4.15, 4.21 28, 2.3, 2.5, 2.6, 2.10, 2. avidyA 2.4, 4.7, 4.13, 4.16, 4.24 12. 2.24, 3.8, 3.12, 3.21, azuddhanizcaya 2.9 4.1, 4.4, 4.27 azuddhAzaya 3.16 karmakANDa 4.30 asat 2.4 karmadvandva 1.24 asadvikalpa 1.29 karmapudgala 2.26 ahaMdhI 2.30 karmANu 3.24 ahaMbuddhi 3.13 karmASTa 4.1 Atmatattva 2.16 karmASTaka 1.31 AtmA 1.4, 1.5, 1.7, 1.11, 1.15, karmopAdhi 3.6 1.20, 1.25, 2.8, 2.12, 2.26, kalpanauSa 1.28 3.1, 3.2, 3.3, 3.4, 3.8, 3. kAma 1.20 For Personal & Private Use Only

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3. adhyAtmabinduzlokagatA viziSTazabdAH kAraka 3.15 kudhI 4.12 kRtidvaya 1.21 kRtividhura 1.26 kevala 1.1 kevalin 1.30 kopa 1.20 kriyAbhrama 2.14 kriyAhetu 415 krodha 1.24 kSitizayana 4.10 kSetrajJa 1.2 guru 1.2 ghAti 1.1 cicchakti 4.17 cid 1.7 cidAtman 1.18 cinmayatva 1.26 cetana 3.21 cetanA 3.11 cedra pya 1.16 chadmastha 4.31 jina 3.. jinavacas 4.13 jinasamaya 1.6 jinendradarzana 1.8 jinezagI 3.29 jIva 1.19, 1.21, 1.22, 1.26, 1. 32, 2.2, 2.6, 3.6, 3.7, 3. jheyAkAra 4.2 jJeyAsatti 4.19 jyoti 2.13, 3.24, 4.2, 4.26 tattva 1.12, 1.31, 3.24, 4.11 tattvavinizcaya 1.8 tattvAmRta 1.2 tadAtman 2.11 tapas 3.22, 4.10 tAdAtmya 1.27 tArkika 2.6 tiryak 1.4 tIrthapravRtti 1.8 trikAlavid 1.8 durdhI 2.22 dRk 2.14, 3.9, 3.10, 4.4 dRgmoha 4.23 dRzya 2.18 deva 1.12 deha 2.16, 2.17, 3.4, 4.15 dehadaNDana 4.30 dehAdi 2.20 dehAdikama 3.19 dravya 4.3 dravyakarma 1.13, 2.9, 2.10 dravyabhoga 3.28 dveSa 1.18, 1.19, 1.23, 4.6, 4.5, 4.19, 4.27 dhArAvAhitA 3.12 dhvaMsa 2.. naya 1.13 nayadvaya 1.8 nara 1.4 navatattva 1.6 navyakarma 1.10 nAmeyabhU 1.1 nikSepa 1.13 nicitakarma 4.20 jainAgama 4.31 jJAna 1.24, 1.32, 2.15, 3.3, 3.9, 3.10, 3.27, 3.31, 4.4 jJAnadRk 1.25 jJAnAdi 3.11 jJAnAvRtyAdi 2.2 jJAnI 3.26 . For Personal & Private Use Only

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54 3. adhyAtmavinduzlokagatA viziSTazabdAH nijAnanda 4.9 nityAnandapada 3.8 nimitta 2.12 nirjarA 4.4 . nirvikArAnubhUti 1.23 nivRti 2.24 nizcaya 1.5, 1.22, 3.10 niSkriya 3.6 nistarakatva 3.2 naimittikatA 2.12 paJcendriya 1.31 pada 2.21 para 1.1, 1.5, 1.11, 1.16. 1.20, 1.26, 3.32 paratvadhI 1.16 paradravya 3.3 parabhAva 3.31 paramajyoti 4.14 paramapuruSa 4.15 paramAtmatattva 4.3 paramAtman 3.7 pararUpa 1.7 paravastu 3.30 parISaha 4.10 pATha 4.12 pANDitya 4.12 pApa 2.15, 3.14 puNya 2.15, 3.14 pudgala 2.1, 2.2, 2.5, 2.17 punarbhava 3.13 puruSa 1.11, 1.16, 1.6 pUruSa 1.3, 1.24 prakRti 2.31, 2.32 pratyagajyoti 2.23, 4.1 pramANa 1.13 preta 1.4 bandha 1.9, 1.14, 1.28, 3.4 bodha 1.30, 2.31, 4.3, 4.30 bandhacatuSTaya 4.2 bandhana 3.15 brahma 1.29, 2.24, 4.0 4.14 bhava 4.22 4.29 bhavAbandhaH 4.18 bhavabhrAnti 4.15 bhavya 2.7 bhAva 1.16, 1.18, 1.21, 1.22, 1. 23, 2.7, 3.5 3.29, 3.20 bhAvakarma 2.9 meda 3.32 bhedajJAna 1.9 medavijJAna 3.12 medasaMvit 1.11, 132 bhedAbhyAsa 2.32, 4.5 bhoktA 2.32, 4.5 bhoga 2.28, 4.22, 4.23 bhrAnti 4.12 mata 4.12 manas 3.1 mahas 4.9, 4.10 mahAsattva 4.9 mukti 1.27, 2.25, 3.13, 4.4, 4.9 mokSahetu 3.22 moha 1.2, 1.23, 1.32, 4.26 yativara 4.28 rAga 1.18, 1.19, 1.23, 4.6, 4.7, 4.19, 4.27 rAgAdi 3.9, 3.15 vapuH 2.30, 2.31 varNAdi 1.17, 1.27 vikalpa 1.19, 3.1, 3.24 vikAra 1.15, 4.2 vikAritva 2.4 For Personal & Private Use Only

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vikRti 4.7, 4.19 vipathaka 1.31 vibhAva 1.9, 2.29, 4.1 vimukti 1.30 vimokSa 4.21 vivarta 4.9 viveka 1.20 4.16 vivekakhyAti 4.32 viSaya 1.22, 2.13 viSayagrAma 1.2 viSaya rasanA 4.25 visadRkceSTita 1.20 vIrya 3.19 vRtta 3.10, 4.4 3.23 bedaya 1.21 vedya 3.23 vyavaharaNanaya 1.6 vyavahAra 1.8, 2.9, 3.11 vyAptRvyApyatA 2.11 vyApyavyApakabhAva 1.21, 2.10 vrata 4.10 zarIra 2.14 zarIrasaMsarga 1.17 3 adhyAtmabinduzlokagatA viziSTazabdAH zAstra 4.12 zAkhArtha 4.17 zivApti 4.14 zuddhacidUSaka 1.20 1.23 zuddhacetas 1.10 zuddhanaya 1.7 zuddhAMnubhava 4.5 zubhAzubhAdhyavasAya 3.17. sakalavikalpAtIta 1.28 sakriya 3.6 sakriyatA 3.6 sakti 2.29 satva 1.14 2.5 saddhyAna 4.29 sambhAnti 2.14 samyagRSTi 3.28 siddhAntatattva 1.22 sukha 2.23 suvarNamalavat 2.7 saulya 2.27 saMjJAna 2.24 saMvidhi 2.16 saMzleSa 2.6 saMsAra 4.22 saMsRti 1.28, 2.20 sva 1.1, 1.5, 1.26, 3.32 svatattva 3.3 svatvAbhimAna 2.20 svadravya 3.3 svabhAva 1.21, 1.22 svarUpAnarpitadRk 2.21 pArpitadRSTi 2.21 svAtmayoga 2.6 svIyadhI 2.20 harSavardhana 4.32 hRdmandhi 4.18 For Personal & Private Use Only 55

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4. adhyAtmabinduvivaraNanirdiSTAni vizeSanAmAni / amRtacandrasari 20 tantrAntara 20 Agama 3 tIrthAntarIya 1,3 ArdrakumAra 2 prajJApanA 2 kekayapati 2 brahmadattacakrI-upAravyAna 3 caturamI 3 bharata 1, 2 jamadagnisuta 2 bharatopAkhyAna 2 jiNamaya 12 vAcakaH (umAsvAti) 16 For Personal & Private Use Only

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adhyAtmabinduvivaraNagatA viziSTazabdAH bhakartRtva 29 apacayavRtti 23 bhakRtakajJAnarasa 14 apavarga 12, 33 akRtAbhyAgama 4 abAdhA 17 akkhara 30 amedajJAna 12, 28 agurulaghuguNa 24 abhyAsa 31 anAGgibhAva 32 amUrtatva 11 acetanatva 20 arthaparyAya 23 ajIva 7, 20, 35 arhat 11 ajIvakaSAya 20 aloka 32, 33 ajIvamithyAtva 20 avagAha 5 ajIvavirati 20 avadhi 15 ajJAna 7, 14 avikalpa 21 atasmiMstabuddhi 33 avidyA 9, 11, 12, 14, 30, 32 advaita 31 avirati 7, 20 adharma 13, 35 avrata 7 adhigama 14 azuddhanizcaya 5, 10 adhyavasAyasthAna 31 azuddhapariNAma 21 adhyAtma 1 azuddhopayoga 25 adhyAtmavidyA 3 azubhopayoga 26 anadhyavasAya 1 aSTaguNa 34 ananta 16 asaMkhyeya 10 anArya 2 asadbhUtavyavahAra 20 anindriya 15 asadvikalpajJAna 31 anindriyapratyakSa 15 'asti ' 22 anucaraNa 11 aspaSTAvabhAsa 15 anubhUta 29 Agama 1, 9, 15 anubhava 31 AtmakhyAti 12 anubhAga 17 AtmajJAna 36 anumAna 15 Atmatattva 10, 11 anaupadhikabhAva 23 bhAtmadravya 32 antarAya . Atman 6, 8, 9, 11-14,16-19, 21 antarikSa 13 22, 26, 27 28, 30 32, 35 bhanvayazakki 5 mAtmabhAva 27 ap 19 AtmAtmIyabuddhi 14, 15, 35 apakSIyate 22, 23 . AtmAvavodha 35 For Personal & Private Use Only

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adhyAtmavinduvivaraNagatA viziSTazabdAH Ananda 14,33 mAnava 7, 13, 26-28 Asravaka 7 Astravayita 13 AsrAvya 7 icchA 24 indriya 7, 33, 34 indriyapratyakSa 15 uttarakarma 12 udaya 11, 17, 25, 26 udbhUta 29 udIraNAdi 11, 17 upacAra 8 upayoga 19, 25, 34 upayogasthAna 6 upAdAna 21 upAdhi 17 ardhva 16 RjusUtra 16, 23 ekatvazraddhAna 13 ekatvAdhyAsa 13, 19, 21 ekatvAnuSThAna 13 ekendriya 7, 8, 11 evaMbhUta 16 audayikatva 20, 21 audArikAdi 34 audAsInya 15 aupAdhikabhAva 23 kadAgama 1 karaNa 9 karuNA 9 kartA 10, 22, 27 kartRkarmapravAha 27 kartRkarmapravRtti 27 kartRkarmabhAva 24 kartRtva 13, 14, 16, 21, 22, 25 karma 2-4, 6, 7, 16, 17, 20, 21, 22, 24, 26-30, 32, 34, 35 karmakANDa 9, 28 karmakSaya 31 karmacetanA 9, 18 karmajapariNAma 34 karmatatphalasaMnyAsa 35 karmatva 22 karmapudgala 1 karmaphalacetanA 18 karmabandhahetu 26 kamavikAra 31 karmASTaka 34 karmodaya 18 kaSAya 7, 13, 14, 16, 17, 20 kAmabhoga 32 kAmAdipariNati 22 kArya 20 kAla 13 kudRSTi 1 kRtanAza 4 kRti 31 kevala 15 kevalajIva . kevalajJAna 1, 21 . kevaladarzana 21 kevalAjIva 7 kriyA 3, 14, 24, 34 krodhAdi 27 krodhAdikriyA 22 klezasantati 14 kSaya 14 kSayopazama 14 kSayopazamazakti 11 kSAyopazamikabhAva 34 gati 5 For Personal & Private Use Only

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adhyAtmabinduvivaraNagatA viziSTazabdAH . 59 jJAna 5, 8, 9, 11, 14, 15, 21, 22, 24, 26-28, 32, 35 jJAnakriyA 22 jJAna-kriyAsamuccaya 12 jJAnacetanA 9, 18 jJAnAvaraNAdi 1, 24, 25, 34 jJAnin 14 jJeyajJAyakabhAva 13 jJeyajJAyakasambandha 28 jJeyAkAratA 14 jJeyArthapariNamana 14, 15 jyoti 29 Nicchaya 9 gandha 19, 24, 29, 30 guNa 5, 8, 10, 13, 23, 29, 35 guNasthAna 6, 20 guNin 5, 35 guru 2, 3 gurUpadeza 14 ghAti 13 ghAtikarma 33 ghrANa 33 cakSu 33 caNakamuSTi 2 caturdazabhUtaprAma 11 caraNa 9 caramazarIra 23 cAturvarNya 11 cAturvarNyasaGghazramaNa 11 cAritra 8, 9, 32 cit 27 citta 13 cidvya 5 cibRtti 29 cidvivarta 18 cetanA 9, 18, 30 caitanya 7, 10, 18 caitanyapariNAma 21 jagatsAkSin 21 jina 1, 9 jIva 4-8, 11, 16, 17, 20, 23-25, 30, 32, 35 jIvakaSAya 20 jIvatva 9 jIvamithyAtva 20 jIvavirati 20 jIvasthAna 6 jainAgama 21 jJapti 11, 17, 18, 28, 31, 32 jJAtRtva 6 tattvajJAna 6 tattvAdhigama 14 tadbhAva 4 tapas 9, 11, 13, 33 tarka 15 tAdavasthya 13 tiryak 4, 5, 12 tIrtha 11 tIrthapravRtti 6, 9 tRSNA 3, 14 trasa 4, 9, 11 darzana 8, 9, 14 darzanamoha 14 darzanAvaraNa 1 duHkha 17, 21, 28 dRg 18, 27, 28, 32 dRzi 11 deva 10 dravya 8, 10, 13, 15, 16, 23 dravyakarma 10, 34 davyamanas 34 dravyaSaTka 5 dravyArthika 16 For Personal & Private Use Only

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adhyAtmavinduvivaraNagatA viziSTazabdAH dravyAsrava 13, 26 dravyendriya 33 dveSa 10-12, 14, 17, 20, 21, 25 dvathaNuka 5, 13, 24 dharma 2, 8, 9, 13, 24, 35 dharmin 8 dhrauvya 25 naya 16 nara 23 navatattva 5, 7, 35 navatattvottIrNa 21 nAma 15 nAmakarma 5 nAraka 10, 12, 23 nikAcita 2 nikSepa 15 nigoda 30 nicita 2, 30 nicchaya 12 nimittanaimittikamAtrabhAva 25 niyamAdi 11 nirupadhi 34 nirjaraka . nirjarA 7 nirjaya 7 nirmANanAma 34 nirvANa 33 nirvikalpa 14, 15 nirvikalpapadavI 16 nizcaya 5, 6, 8-11, 16, 17, 19, 32. 33 nisarga 14 naigama 16 'pakSipipIlikAgati'-nyAya 3 paJcaparAvarta 2 paJcAkSa 3 paradravya 12, 13, 14 paradravyapravRtti 28 . parabrahma 33 parabhAva 2, 10, 14, 18 parabhAvakartRtA 21, 22 parabhAvakartRtva 25 parabhAvapariNati 26 parabhAvabuddhi 18 paramANu 8 parasamaya 11, 27, 33 parasparAvagAha 19 pariNAma 4, 5, 25, 27 parISaha 9 parokSa 15 paryAya 4, 5, 8, 9, 13, 16, 23 pApa 4, 7, 35 pAriNAmikacaitanya 10 puNya 2, 4, 7, 35 puNyabandha 9 pudgala 8, 13, 16, 21, 23, 25, 28-30 pudgaladravyakarma 27 pudgalaparamANu 24 pudgalapariNAma 21 pudgalavipAkikarmodaya 19 puruSa 12 puruSArtha 14, 35 paugalikakarma 13 prakRti 12, 17 pratyakSa 15 pratyagAtman 4 pratyagjyotiH 31 pratyabhijJAna 15 pradeza 8, 17 prapANa 3 pramANa 15, 16 pramAda 9, 10 prayatna 24 For Personal & Private Use Only

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pravacanajananI 9 prAtihArya 1 badhya 7 bandha 1, 3, 4, 7, 9, 11, 12, 14-17, 26 bandhaka 7 bandhakAraNa 33 bandhanirodha 18, 27, 31 bandhasthAna 6 bandhahetu 32 bAhiracaraNa 9 buddhabodhita 2 bodha 32 brahma 31, 32 bhakti 26 bhavanavRtti 22 bhavyasattva 1 bhAva 5, 15 - 17, 30, 31 bhAvakarma 34 bhAvanA 14 bhAvamanas 34 bhAvAsrava 16, 26 bhAvendriya 34 adhyAtmabinduvivaraNagatA viziSyAndAH mardana 9 mahAsAmAnya 36 mArgaNAsthAna 6, 20 bhAvyabhAvakabhAva 24 meda 25 medajJAna 1, 6, 12, 13, 14, 27 medajJAnazakti 14 bhoktRtva 16 bhrama 7, 8 matijJAna 8 manas 15, 34 manaHparyApta 34 manaHparyAya 15 manuSya 13 manuSyatva 2 mamatvavAsanA 13 marut 29 mithyAtva 7, 20, 34 mithyAdarzana 7, 28 midhyAda 2 midhyAdRSTi 14 24 midhapariNAma mukti 30 mokSa 3, 79, 12, 16, 28, 33 mokSamArga 32 mokSopAya 11 mocaka 7, 12 mocya 7, 12 moha 2, 3, 7, 11, 13, 14, 17, 25 28, 35 moha 12, 20 mohanIya 1 mohaprakRti 20 mohavikAra 22, 26, 32 moDottaraprakRti 20 mleccha 8 61 yama 11 yoga 12, 21, 25 yogasthAna 6 yogI 16 yoni 2, 7 rasa 19, 24, 29, 30 rasana 33 rAga 10 -14, 17, 18, 20, 21, 24, 27, 29 rAgadveSa 31 rAgAdipariNAma 11, 20, 23 rukSatva 8 rUpa 29 labdhi 34 yAsthAna 6 For Personal & Private Use Only

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adhyAtmavinduvivaraNagatA viziSTAzandAH loka 32, 33 lokAkAza 31 vapuS 19 varNa 18, 19, 24, 29, 30 vavahAra 12 vastu 8, 16 vAsanA 16 vikala (mukhyapratyakSa) 15 vikalpa 14, 15, 16, 21, 31 vikAra 17, 21 vijJAna 1 'vinazyati' 22, 23 'vipariNamate' 22 viparyaya 1 vipAka 12, 17 vibhAva 23, 25 vibhAvaguNavyaJjanaparyAya 23, 24 vibhAvadavyavyajanaparyAya 23, 24 vibhAvaparyAya 24 vibhAvavyaJjanaparyAya 23 viveka 31 vivekakhyAti 2, 12 vivekajJAna 35 vizeSa 18, 36 viSayaniyama 15 visaMvAdibhrama 8 vRtta 27, 28, 32 vRtti 11 vedaka 23 vedanA 12 vedya 23 vyaJjana 23 vyaJjanaparyAya 23 vyaya 25 vyavahAra 5, 6, 8, 9, 16, 17, 32, 33 vyavahArastuti 19 vyApaka 23 vyApya 23 vyApyavyApakabhAva 19, 24, 25 bata 9 zaktimiyama 15 zabda 16 zarIra 11, 21, 28 zAnta 16 zukladhyAna 13 zuddhatva 35 zuddhadravyArthika 20 zuddhanizcaya 5 zuddhavastu 16 zuddhAtman 1, 18, 33, 34 zuddhAtmopAsanA 33 zuddhopayoga 25 zubhakarma 9 zubhapariNAma 7 zubhAzubhabhAva 21 zubhopayoga 9, 26 zailezIkaraNa 12 zraddhAna 11 zrotra 33 SaDjIvakAya 9 sakala (mukhyapratyakSa) 15 sakrama 26 saGkalezasthAna 6 saGagraha 16 saGghaTTana 9 saGghAta 25 sattA 25 sattva 17 samabhirUDha 16 samaya 5, 9 samarasIbhAva 10 samyagjJAna 12 samyagdarzana 32, 33 For Personal & Private Use Only

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adhyAtmabinduvivaraNagatA viziSTazabdAH samyagdRSTi 13 sarvajJa 11 savikalpapada 16 sahajodAsInAvasthA 27 saMkhyeya 10 saMsAra 2, 4, 9, 13 saMsAradazA 30 saMsthAna 19, 30 saMvara 7 saMvAdibhrama 7, 8 saMvAraka 7 saMvArya 7 saMzaya 1 saMhananAdi 19, 30 sAkSin 14 sAdhutA 11 sAdhyasAdhanabhAva 9 sAmAnya 18, 36 sAMvyavahArika (pratyakSa) 15 siddhAvagAhanA 23 sukha 10, 17, 21, 28 suralokAdi 9 sUkSma 30 sUkSmasUkSma 30 sUkSmasthUla 30 saukhya 23 skandha 5, 8 sthApanA 15 sthAvara 1, 9, 11 sthiti 5, 17. sthUla 29 sthUlasUkSma 30 sthUlasthUla 29 snigdhatva 8 sparza 19, 29 sparzana 33 spATya 15 smRti 15 syAdvAda 9, 12 svapariNAma 22, 24 sva-paravibhAga 16 svaparAviveka 3, 62, 31 svabhAva 23, 25 svabhAvakartRtva 25 svabhAvaguNaparyAya 24 svabhAvaguNavyaJjanaparyAya 23, 24 svabhAvaparyAya 24 svabhAvadravyavyaJjanaparyAya 23, 24 svabhAvavyajanaparyAya 23 svarUpajJAna 14 svarUpAvasthAna 12 svasamaya 11, 25, 31, 33, 34 svasamAnAdhikaraNa 21 svasaMvedana 21 svasvAmibhAva 13, 14, 28 hiMsana 9 hiMsA 11 For Personal & Private Use Only

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LALBHAI DALPATBHAI BHARATIYA SANSKRITI VIDYA MANDIR L. D. SERIES S. NO. Name of Publication Price Rs. 301 30: 87 30/ 1. Sivaditya's Saptapadarthi, with a Commentary by Jinavardhanasuri 412, 5, 15, 20. Catalogue of Sanskrit and Prakrit Manuscripts : Pts. I-Iv 160/3. Vinayacandra's Kavyasiksa, Editor : Dr. H. G. Shastri 10/4. Haribhadrasuri's Yogasataka, with auto-commentary, 516, 16, 24. Ratnaprabhasuri's Ratnakaravatarika, Pts. I-III 26/7. Jayadeva's G tagovinda, with king Mananka's Commentary. 8. Kavi Lavanyasamaya's Nemirangaratnakarachanda. 9. The Natyadarpana of Ramacadra and Gunacandra : A study 10, 14, 21. Ac, Jinabhadra's Visesavasyakabhasya, with Auto-commentary 56711. Akalanka's Criticism of Dharmakirti's Philosophy: A study 12. Jinamanikyagani's Ratnakaravatarikadyaslokasatarths. 13. Acarya Malayagiri's Sabdanusasana. 17. Kalpalataviveka (by an anonymous writer). 32/18. Hemacandra's Nighantusesa, with a commentary of Srivallabhagaai 30/19. The Yogabindu of Acarya Haribhadrasuri with an English Tra. 10722. The Sastravartasamuccaya of Ac. Haribhadrasuri with Hindi Tra. 20/23. Pallipala Dhanapala's Tilakamanjarisara 1225. 33. Ac. Haribhadra's Neminahacariu : Pts. I-II 80/26. A Critical Study of Mahapurana of Puspadanta. 27. Haribhadra's Yogadrstisamuccaya with English translation, 28. Dictionary of Prakrit Proper Names, Part I 29. Pramanavartikabhasya Karikardhapadadsuci. 8/30. Prakrit Jaina Katha Sahitya by Dr. J. C. Jain. 31. Jaina Ontology by Dr. K. K. Dixit 32. The Philosophy of Sri Svaminarayana by Dr. J. A. Yajnik 30/ 32 101 301 301 For Personal & Private Use Only