Atma Siddhi

Author(s): Shrimad Rajchandra, J L Jaini
Publisher: Shrimad Rajchandra Ashram
Catalog link: https://jainqq.org/explore/006755/1

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The selt Realisation HE TRANSLATION OF W JI 7 / 7 MAD RAJCHANDR 7 / / / / VITI 11 LIIT TUL CALLJAINI MAS 1 L UT For Private & Personal use. Only RS

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THE ATMA-SIDDHI (or the Self-Realisation ) of SHRIMAD RAJCHANDRA [zrImad rAjacandrapraNIta Atmasiddhi] Translated into English with an Introduction by Rai Bahadur J. L. Jaini M.A., Bar-at-Law Publisher : Shrimad Rajchandra Gyan Pracharak Trust AHMEDABAD

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Published by: Shah Jayantibhai Shakrabhai Shrimad Rajchandra Gyan Pracharak Trust 'Rajbhuvan' Outside Delhi Gate AHMEDABAD First Edition - 1923 A. D. Second Edition 1960 A. D. Third Edition - 1964 A. D. Fourth Edition - 1973 A. D. Fifth Edition 1978 A. D. - (All rights reserved) Printed by : Shah Jayantibhai Shakrabhai at M. Vadilal & Co. (Ahd.) Pvt. Ltd. Rajbhuvan Outside Delhi Gate AHMEDABAD

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KANVANYANVARNYANVINCENTENCE SIZSZSZSZSZSZE Mahatma Gandhi PSPPSPSESESESESPSPSZESZSESESTSPSPPSPSPSESESESPESESPSPSPSSTZSTES INVEENYCIENCIENYEIANGANAINITANYANVAANTANTANGIYAANVADIVANIANANANAANANHATANTaalaalKAANTAVANEANIKANIANRANASIyatAra 929292929292929292929PODSDOPPG29292929292929GDGDGDG " mere jIvana para mukhyatA se zrImad gajacandra kI chApa par3I hai| mahAtmA TaoNlsaTaoNya aura raskina kI apekSA bhI zrImad rAjacandra ne mujhapara gaharA prabhAva DAlA hai|" mahAtmA gAMdhI (var3havANa-jayaMtI ke samaya ke udgAra ) pa cAlAnAlAbAlAghAlAvAtrAtrAvAnAlAbAlAbAlA NO JODYCIDYCIDEDICIDYODCDCCIDEDICDSYEIDYEIDYEIDYEIDYCIDCIDYAISYCLECIDIEO

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"mere jIvana para zrImad rAjacandra bhAI kA esA mAthI pabhA / par3A hai ki maiM usakA varNana nahIM kara sktaa| unake viSaya meM mere gahare vicAra haiN| maiM kitane hI varSoM se bhArata meM dhArmika puruSa kI zodhameM hU~ : parantu maiMne esA dhArmika puruSa bhAratameM aba taka nahIM dekhA jo zrImad rAjacandra bhAI ke sAtha pratispaddhA khaDA ho ske| unameM jJAna, vairAgya aura bhakti thI; DhoMga, pakSapAta yA rAga-dveSa na the| unameM eka.mI mahatI zakti thI ki jisake dvArA ve prApta hue prasaMga kA pUrNa lAbha uThA sakate the| unake lekha aMgareja tattvajJa niyoMkI apekSA bhI vicakSaNa, bhAvanAmaya aura Atma-darzI haiN| yUrapake tattvazAniyoM meM hAlasTaoNyako pahalI zreNI kA aura raskina ko dUsarI zreNI kA vidvAna samajhatA hU~; para zrImad rAjacandra bhAI kA mAnubhava ina donoM meM bar3hA car3hA thaa| ina mahApuruSake jIvana ke lekhoM ko , akAzaneH samaH par3heMge to Apa para unakA bahuta acchA pramA: par3egA mA pA karate the ki maiM kisI bA: kA nahIM hU~; aura na kisI bAr3e meM rahatA hI cAhatA huuN| the saba to upadharma-maryAdita haiM aura patA hai ki jisakI ghyAvyA hI nahIM ho sktii| ve apane 55 pase virakta hote hi turaMta pustaka hAtha meM lete| yadi koI hotI to unameM aisI zakti thI ki ve 6 manizAlI bairisTara, jaja yA vAisaraoNya ho skte| lilAmo nahIM; kintu mere mana para unakI chApa hai| inakI vicakSaNatA mA para apanI / lA detI thii|" mahAtmA gaaNdhii| (sApati hai siyata meM ahamadAbAda kI 'rAjacaMdra-apatI' ke samaya ke udgAra )

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AbhAra parama kRpAludeva zrImad rAjacandra praNIta 'Atma - siddhi kA yaha aMgrejI anuvAda prakAzita karanekI anumati pradAna karaneke lie hama je. ela. jainI TrasTa, indaura ke bahuta AbhArI haiN| -prakAzaka

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FOREWORD. Srimad Rajchandra was a very great soul. His Religion was Peace and Compassion. His consciousness was Universal. It embraced Time in its Eternity, Space in its Infinity, and Soul and Matter in their never-ceasing modifications in Rest and Motion. This Poet-Jeweller (for Rajchandra was a Kavi and also a dealer in Jewels) realised and idealised the 3 great Human Jewels of Firm Faith; True Knowledge, and Pure Conduct. His compassion compelled him to share his spiritual achievements with his weaker sisters and brethren. This he did in Atma Siddhi, or self-realisation. The Passions and Emotions, the Hopes and Despair, the Love and Hatred, the Tears and Smiles, are the same for all men and women and in all ages. They brighten and break the Human heart equally in all latitudes and in all periods of history. They weave the chequered garment of Sin and Sorrow, Virtue and Vice, Frailty and Folly which clothe our weak and erring sisters and brothers everywhere. Consciousness is unkillable. When we err, it smites us. Under its whip hope deserts , us. Our doom faces us sternly and we seem lost

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zrImad rAjacandra janma sthAna-vavANIyA vi0 saM0 1924 kArtika zukla 15 dehotsarga-rAjakoTa vi0 saM0 1957 caitra kRSNa 5

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(7) not only for now, but for ever. Thus our own sin seems to claim us for infinity. But this is wrong. The law of Cause and Effect is inexorable but scrupulously just. One sin merits only one punishment. Neither more nor less. So there is room for repentence and reform. Theology terms it Grace and Forgiveness. But Rationalism calls in the triumph of enlightened altruism over an erroneous yielding to narrow and selfish temptation. It is useful to make this clear to encourage the drooping heart of the sinner; to point out to the ever-burning fire of Hope and Faith and Good will; to set the weary and distressed pilgrim once more on the path to God. This is what self-realisation aims at doing. The text is slightly, only slightly, technical. But in the notes I have tried to give the cosmopolitan spirit in which, I believe, Rajchandra conceived the verses. I am sure that carefully read, the small book will be a sure guide and solace to many and many a sore-footed man and woman on the rough road of life. HIGH COURT, 1 INDORE, J. L. JAINI. January, 1923. J al

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CONTENTS. I.-Introductory Life of Shrimad Rajchandra II.-Motive of the Book .. Plan:--Analysis of contents Part 1 Introduction ,, . II True Teacher , III Duties of a true pupil , IV Characteristics of an unfit pupil , V Characteristics of a fit pupil VI Thc 6 propositions : Contra and Pro ... VII Pupil's joy ,,VIII Conclusion III.---The Thesis in bries TEXT. IV.-Gujarati Origioal Sanskrit Translation English Translation Commentry (if any) Philosophy of Six Padas or Spiritual Steps of Shrimad Rajchandra .. 6-24 .. 25--104 . 1-16 al

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nAma RESTER chaha padoMkA tattvajJAna athavA AdhyAtmika kadamaarvAcIna yugake mahAna saMta-philasUpha zrImad rAjacaMdrajIkA gujarAtImeM prasiddha patra ATREAGENOAA99999999830 DHILOSOPHY OF SIX PADAS OR SPIRITUAL STEPS (a celebrated letter in Gujarati of Shrimad Rajchandra-the great Saint Philosopher of the modern age ) BORMAT EiR 3298923RDAR Translated in English by Dr. Bhagwandas Mansukhbhai Mehta M. B.B.S. CSI 5, Chowpaty Rd., BOMBAY-7.

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pyRWKASEXPRESS VARANANTARY. Samasansar ATMA-SIDDHI SARAN kAra AMAY ananya zaraNake denevAle zrI sadgurudevako atyaMta bhaktise namaskAra ho. Salutations with utmost devotion to the revered saintly spiritual Master, the bestower of unequalled spiritual shelter (or spiritual refuge)! jinhoMne zuddha AtmasvarUpako pA liyA hai, aise jJAnIpuruSone nIce kahe hue chaha padoMko samyagdarzanake nivAsakA sarvotkRSTa sthAnaka kahA hai : The enlightened personages who have acheived pure self-realisation, have laid down to the following six Padas (i. e. philosophical spiritual steps or aphorisms) as the highest abodes of right perception or belief (Samyag darshana): prathama pada:--'AtmA hai' / jaise ghaTa, paTa Adi padArtha haiM vaise hI AtmA bhI hai / amuka guNoMke honeke kAraNa jaise ghaTa, paTa Adike honekA pramANa milatA hai, vaise hI jisameM sva-para-prakAzaka caitanya sattAkA pratyakSa guNa maujUda hai, aisI AtmAke honekA bhI pramANa milatA hai| First Pada (spiritual step):- soul is there. Just as substances such as pot, cloth etc. do exist, soul also does exist. On account CRACHORE NOKarwRIRArwwermssa 888899nespearwwpaDAINTEORG09988sxcegASAKSHIONEET xxxANAoad AIR SSBLOOMBERAHairanthalas Imwww.hamelibrary.org

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ATMA-SIDDHI ka of certain qualities just as there is proof of V pot, cloth etc. being in existence, there is proof of the existence of soul, in whom there is evident quality of consciousness, illuminating self & non-self (other than soul). dUsarA pada :--'AtmA nitya hai| ghaTa, paTa Adi padArtha amuka kAlameM hI rahate haiM / AtmA trikAlavartI hai| ghaTa, paTa Adi saMyogajanya padArtha haiN| AtmA svAbhAvika padArtha hai, kyoMki usakI utpattike liye koI bhI saMyoga anubhavameM nahIM aataa| kisI bhI saMyogI dravyase cetana-sattA pragaTa hone yogya nahIM hai, isaliye vaha anutpanna hai| vaha asaMyogI honese avinAzI hai, kyoMki jisakI kisI saMyogase utpatti nahIM hotI, usakA kisImeM nAza bhI nahIM hotaa| Second Pada (spiritual step):- soul is everexistent. Substances like pot, cloth etc. are existent for a certain time; soul is existent in all the three times. Pot, cloth etc. are substances by virtue of combinations, soul is a substances by virtue of inborn nature, because for its origination there are not any experiencable combinations. Consciousness entity is not capable of being originated by any permutations & combinations of substances, therefore it is uncreated. On account

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Dowwwood ATMA-SIDDHIAN (AN of its being a non-combination it is imperi- A shable, because one whose: origination is not 10 brought about by any combination whatsoever cannot also merge itself into anything els Op999980204001 na R else. tIsarA pada :-AtmA kI hai| saba padArtha arthakriyAse saMpanna hai| sabhI padArthomeM kucha na kucha kriyAsahita / pariNAma dekhanemeM AtA hai| AtmA bhI kriyAsaMpanna hai| kriyAsaMpanna honeke kAraNa vaha kartA hai| zrIjinabhagavAnne isa kartApanekA tIna prakArase vivecana kiyA hai:-paramArthase AtmA svabhAvapariNatise nijasvarUpakA kartA hai| anupacarita anubhavameM Ane yogya-vizeSa saMbaMdhasahita ) vyavahArase AtmA dravya-karmakA kartA hai| upacArase AtmA ghara nagara AdikA kartA hai| Third Pada (philosophical spiritual step):Soul is doer (of his own deeds):- All substances are endowed with substantial efficacious process, all substances are seen associated with some or other process of VA modification. Soul also is endowed with a activity. Because it is endowed with activity it is doer. This doership is analysed in three- . fold way by Lord Jina (the conqueror of internal enimies like ignorance, passions, karmas etc.) 2 -885600238666800 SADARSHANDARA

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S ATMA-SIDDHI HAMAROO YOULDos KOS (1) From essential reality approach with w regard to processment of innate chain of modes it is doer of its own modes. (2) From anupacharita vyavahar i. e. from unattributed y actuality approach (which is associated with Experiencable specific relationship) it is the V doer of material Karma composed of matter. (3) By attribution it is the doer of city, house etc. cauthA pada :-'AtmA bhoktA hai| jo jo kucha kriyAyeM hotI haiM, ve saba kisI prayojanapUrvaka hI hotI haiMnirarthaka nahIM hotii| jo kucha bhI kiyA jAtA hai usakA phala avazya bhoganemeM AtA hai, yaha pratyakSa anubhava hai| jisa taraha viSa khAnese viSakA phala, mizrI khAnese mizrIkA phala, agnike sparza karanese agni-sparzakA phala, himake sparza karanese hima-sparzakA phala mile binA nahIM rahatA, usI taraha kaSAya Adi athavA akaSAya Adi jisa kisI pariNAmase bhI AtmA pravRtti karatI hai, usakA phala bhI milanA yogya hI hai, aura vaha milatA hai| usa kriyAkA kartA honese AtmA bhoktA hai| Fourth Pada (spiritual step or aphorism):Soul is the enjoyer (of one's own doings):Whatsoever processment (or activity) is there is all. fruitful, not futile; whotsoever is Ne being done, its fruit has to be enjoyed, such sa HERPAN 2wPRO VARORAMPA P4 KAVITAGESSA CHOLA S songsnorammadraypE BLASARAI ROMeal waroorials

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ANSMARRINVOOLRAPTODANARTRON ATMA-SIDDHI PRADHES 30 .:-:... is the manifest experience. Just as fruit of poison on having swallowed poison, fruit of sugar on having eaten sugar, fruit of fire-touch on touching fire, fruit of snow-touch on touching snow, cannot but be helped, in the same way in whatsoever modes - passions etc. or non-passions etc.-the soul conditions itself, - there fruit* is also worth occuring & it does occur. Because the soul is the doer of the activity, it is the enjoyer of its fruits. pA~cavA~ pada :-'mokSapada hai| jisa anupacarita-el vyavahArase jIvake karmakA kartRtva nirUpaNa kiyA aura kartRtva honese bhoktRtva nirUpaNa kiyA, vaha karma dUra bhI avazya hotA hai; kyoMki pratyakSa kaSAya AdikI tIvratA honepara bhI usake anabhyAsase--aparicayase-usake upazama karanese-usakI maMdatA dikhAI detI hai-vaha kSINa hone yogya mAlUma hotA hai-kSINa ho sakatA hai| usa saba baMdha-bhAvake kSINa ho sakane yogya honese usase rahita jo zuddha AtmabhAva hai, usarUpa mokSapada hai| Fifth Pada (spiritual step):- There is emancipation ( salvation):- There is removability of the Karmas-one's own doings, - whose doership from unattributed actuality point of view was propounded, & whose enjo 908 PDATE PH834

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ATMA-SIDDHI 83548SATRAMPA YEACin yableness because of one's own doership was propounded; because there might be la acuteness of self-evident passions etc. but by their non-study, by their noncontact, by their subsidence, their attenuation is visualised & they appear capable of being annihilated; they can be annihilated. Because this & that bondage processment is capable of being annihilated there is Pada (step) of emancipation, in the form of pure inborn soul-nature devoid of those bondages. chaTThA pada :--'usa mokSakA upAya hai'| yadi kucit aisA ho ki hamezA karmokA baMdha hI baMdha huA kare, to usakI nivRtti kabhI bhI nahIM ho sktii| parantu karmabaMdhase viparIta svabhAvavAle jJAna, darzana, samAdhi, vairAgya, bhakti Adi sAdhana pratyakSa haiM; jisa sAdhanake balase karmabaMdha zithila hotA hai-- upazama hotA hai-kSINa hotA hai; isaliye ve jJAna, darzana, saMyama Adi mokSa-padake upAya haiN| Sixth Pada (spiritual step):- There is path (or means) of emancipation (salvation):If perhaps it is like that only bondages are going on, then their reversal would not be possible at any time; but means such as knowledge, perception, samadhi (mediation etc.) - unattachment, devotion etc. which SARAN

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ATMA-SIDDHI HEROICERS CHESE I are of nature countary to the karma (doings) bondage, - are evidently witnessed, by the prowess of which means bondage of karmas (one's own doings) becomes loosened, subsides, or gets annihilated. Therefore these knowledge, preception, right spiritual character ect. are means for the achievement of the emancipation (or salvation) pada (step). zrI jJAnIpuruSoMdvArA samyAdarzanake mukhya nivAsabhUta kahe hue ina chaha padoMko yahA~ saMkSepameM kahA hai| samIpa-muktigAmI jIvako svAbhAvika vicArameM ye pada prAmANika hone yogya haiM, parama nizcayarUpa jAnane yogya haiM, usakI AtmAmeM unakA sampUrNarUpase vistArasahita viveka honA yogya hai| ye chaha pada saMdeharahita haiM, aisA parama puruSane nirUpaNa kiyA hai| ina chaha padoMkA viveka jIvako nijasvarUpa samajhane liye kahA hai| anAdi svapna-dazAke kAraNa utpanna hue jIvake ahaMbhAva-mamatvabhAvako dUra karaneke liye jJAnI-puruSoMne ina chaha padoMkI dezanA prakAzita kI hai| eka kevala apanA hI svarUpa usa svapnadazAse rahita hai, yadi jIva aisA vicAra kare to vaha sahajamAtrameM jAgRta hokara samyagdarzanako prApta ho; samyagdarzanako prApta hokara nijasvabhAvarUpa mokSako prApta kre| use kisI vinAzI, azuddha aura anyabhAvameM harSa, zoka aura saMyoga utpanna na ho, usa vicArase nija svarUpameM hI nirantara zuddhatA, sampUrNatA, avinAzIpanA, atyaMta AnandapanA 88888888 NCREEN Our wN000000 300578MA n tane

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Boo ATMA-SIDDHI usake anubhavameM AtA hai / samasta vibhAva paryAyoMmeM kevala apane hI abhyAsa se ekatA huI hai, usase apanI sarvathA bhinnatA hI hai, yaha use spaSTa - pratyakSa - atyaMta pratyakSa-aparokSa anubhava hotA hai / vinAzI athavA anya padArthake saMyoga meM use iSTa-aniSTabhAva prApta nahIM hotaa| janma, jarA, maraNa, roga AdikI bAdhArahita, sampUrNa mAhAtmyake sthAna aise nija-svarUpako jAnakara - anubhava karakevaha kRtArtha hotA hai / jina jina puruSoMko ina chaha padoMke pramANabhUta aise parama puruSake vacanase AtmAkA nizcaya huA hai, una saba puruSoMne sarva svarUpako pA liyA hai / ve Adhi, vyAdhi, upAdhi aura sarvasaMgase rahita ho gaye haiM, hote haiM, ora bhaviSya meM bhI vaise hI hoNge| 9 These such six padas (spiritual steps) propounded by the venerable enlightened personages as principal abode of right perception (Samyag Darshana), are stated here in brief. To any soul, whose emancipation ( salvation ) is nearby, these padas (spiritual steps) are likely to be proven on slightest thought, are likely to be felt as supreme reality, are likely to create in his soul their discrimination with all-sided details. These six padas (spiritual steps) are absolutely beyond doubt,-this is so propounded by the supreme personage. The discrimination Antho 'www.jalnelibrary.org

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bing&M Homos 10 ATMA-SIDDHI VAS Oracias . of these six padas ( spiritual steps ) is laid down in order that the soul might understand ( realise ) one's own self. The enlightened ones have preached these six padas ( spiritual steps ) in order to get dispelled the soul's egoism - possessionism, generated by beginningless dream-state (of ignorance ). If the soul just conditions its mode that one's own self - form is just devoid of the dream-state (of ignorance), then getting awakened only on slightest effort it would attain right perception (or belief); having attained right perception, it would attain emancipation in the form of one's own inborn self. To him there would not arise any touch of joy or sorrow with regard to any vanishing, impure, alien mode other than one's own self. On that reflection purity, perfectness, imperishability, absolute joyfulness come into incessant experience within its own self. Assumption of oneness with all ante-inborn perverse modes is caused to own self merely by superimposition, from these there is absolutely separateness of one's own,-such distinct, ka manifest, absolutely manifest non-dependent realisation (or spiritual experience ) occurs WAR

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ONLINIMILAIMERA) ATMA-SIDDHI 16 to him. On unison with perishable or extraneous substances agreeableness or disagreeableness do not occur to him. His objective being fulfilled he becomes fully satiated, having known and felt (experienced) one's own spiritual self-form, which is devoid of birth, agedness, death, disease & such other troubles (or obstructions), & which is abode of perfect glorification. All those persons who have acheived realisation of the soul through the medium of the supreme personage's word, authoritative by the said six padas ( spiritual steps ), have attained one's own self-form; have become devoid of all associations like internal anxieties, physical ailments & extraneous botherations; are becoming like that & will become just the same in future. 200NOWHEROST jina satpuruSoMne janma, jarA aura maraNakA nAza karanevAlA, nija svarUpameM sahaja-avasthAna honekA upadeza diyA hai, una satpuruSoMko atyaMta bhaktise namaskAra hai| unakI niSkAraNa karuNAse nitya prati niraMtara stavana karanese bhI Atma-svabhAva pragaTita hotA hai| aise saba satpuruSa aura unake caraNAraviMda sadA hI hRdayameM sthApita rho| BAR BEATSEX

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686339 612 ATMA-SIDDHI roomwWoods Salutations with utmost devotion to those saintly personages who have given the precept, capable of annihilating birth, agedness, death & capable of effortless enplacement in one's (soul's) own self; even in always incessantly praising their spontaneous selfless compassion the inborn soul nature gets manifested. May the lotus-feet of all such saintly personages be ever enshrined in heart! jisake vacana aMgIkAra karanepara, chaha padoMse siddha aisA AtmasvarUpa sahajameM hI pragaTita hotA hai, jisa Atma-svarUpake pragaTa honese sarvakAlameM jIva saMpUrNa AnaMdako prApta hokara nirbhaya ho jAtA hai, usa vacanake kahanevAle aise satpuruSake guNoMkI vyAkhyA karanekI hamameM asAmarthya hI hai| kyoMki jisakA koI bhI pratyupakAra nahIM ho sakatA aise paramAtmabhAvako, unase kisI bhI icchAke binA, kevala niSkAraNa karuNAse hI pradAka kiyA hai| tathA aise honepara bhI jisane dUsare jIvako 'yaha merA ziSya hai, athavA merI bhakti karanevAlA hai, isaliye merA hai' isa taraha kabhI bhI nahIM dekhA-aise satpuruSako atyaMta bhaktise phira phirase namaskAra ho| That saintly personage, - on acceptance of whose words soul's own self-form as Headaki

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ATMA-SIDDHI - - established by the six padas (spiritual steps) gets effortlessly manifested, by manifestation of which self-form the soul having attained perfect blissfulness becomes fearless for all times, - to define the merit of such saintly V personage, exponent of those words, there is utter inability; because without desiring anything in return, merely through causeless (or selfless) compassionateness he has bestowed the supreme soul mode, whose return obligation cannot be brought about; in spite of that this is my disciple or devotee, therefore he is mine'- in this way one who has never looked with reference to other soul, to such saintly person salutations again & again with utmost devotion! jina satpuruSoMne jo sadgurukI bhakti nirUpaNa kI hai, vaha bhakti kevala ziSyake kalyANake liye hI kahI hai| jisa bhaktike prApta honese sadgurukI AtmAkI ceSTAmeM vRtti rahe, apUrNa guNa dRSTigocara hokara anya svacchaMda dUra ho, aura sahajameM Atma-bodha mile, yaha samajhakara jisane bhaktikA nirUpaNa kiyA hai, usa bhaktiko aura una satpuruSoMko phira phirase trikAla namaskAra ho| The saintly personages who have propounded devotion of saintly spiritual Master, RAN ANSARKES 10600 SUBSC Gaissosa

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wed ANN DAGOESTCO ATMA-SIDDHI 14 :588ROWwissale - have prescribed that devotion merely for the spiritual benification of the disciple, by acheivement of which devotion mental mode would remain fixed in the internal workings of the saintly Master's soul, all other wanton behaviour would be eradicated on unprecedented virtue getting visualised, soul-knowledge would be effortlessly produced; - knowing so, the devotion which has been propounded, to that devotion & to those saintly personages salutations again & again in all the three times ! ma yadyapi kabhI pragaTarUpase vartamAnameM kevalajJAnakI utpatti nahIM huI, parantu jisake vicAra-yogase kevalajJAna zaktirUpase mojUda hai, yaha spaSTa jAna liyA hai-isa prakAra zraddhArUpase kevalajJAna huA hai-vicAra-dazAse kevalajJAna huA hai-icchAdazAse kevalajJAna huA hai-mukhya nayake hetuse kevalajJAna rahatA hai, jisake saMyogase jIva sarva avyAbAdha sukhake pragaTa karanevAle usa kevalajJAnako, sahajamAtrameM pAneke yogya huA hai, usa satpuruSake upakArako sarvotkRSTa bhaktise namaskAra ho! namaskAra ho !! 0683 daei ____ If, perhaps, manifestly in the present time there has not been springing up of 500MMARCHKORE99999202096852989983 90000000ccommodPTERSHARMA838 WORTALORA For Private & Personal use only

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40 YO 13 SUI ATMA-SIDDHI 15 .. 20DOS Keval Gnana - perfect knowledge (omniscience), but on giving thought to whose words it is known distinctly that Keval Gnana ( omniscience ) is there; in this way Keval Gnana (omniscience) is produced in thought-state, Keval Gnana (omniscience) is produced in desire-state, Keval Gnana ( perfect knowledge ) - the manifester of all unimpeded bliss, to attain which soul became effortlessly capable through the instrument of whose spiritual contact, to that saintly person's benevolence with supreme devotion let there be salutations ! let there be salutations ! We prenow XBOXAR For Private & Personal use only

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hoooo WAAOS SADY S. NO Woo SAM MY

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PANDAWGS Co watoto ATMA-SIDDHI or SELF-REALISATION BACKS SO WE Introductory Author's Life-Srimat Rajchandra, Poet, of a hundred simultaneous functionings of the mind was born in 1868 at Vavania. From early boyhood Rajchandra was brilliant and attracted attention by his prodigious memory, and poetic power. At the age of 19, he came to Bombay and after four or five years became a jeweller. He was very successful and needless to add, perfectly scrupulous in a most unscrupulously money-making world. But all the same his whole mind was constantly turned inwards to his soul. Hence the several books which he produced. For example : Atma-Siddhi was written in 1895-6 at Nadiad in Gujarat. After a short time but having lived a true and useful life, he passed away at the very young age of 32 in 1901. BE CARS

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ATMA-SIDDHI II Motive of the Book The motive of the book is given in verse 3. Love is the most Universal religion. Sacrifice and self-forgetfulness are its features. Ready straight-forwardness is its never-failing sign. Compassion, Daya, Ahimsa are merely the religious paraphrase of this divinest power in the human breast. This is the fire which burnt Moses into a prophet; this, the thrill which surged up in the pure heart of Christ and welled forth from him as Faith, Hope, Love and Charity; this, the voice which sent Mahomed into founding Mahomedanism; this, the motive power which made Buddha bless the world with his wheel, and Mahavira make all Humanity for ever grateful for giving in the most lucid, scientific, unmisunderstandable doctrine of right belief, right knowledge and right conduct. The same spark scintillated in Rajchandra and impelled him to call to right faith and pure life, a nation and a world which wallowed, and beast-like almost gloried, in a doubtful, perverse, ignorant loose, wrong belief, and shameless, unrestrained, vowless, foolish un-souled, material,

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WY Me ATMA-SIDDHI muddy earthy lives. He exposed and condemned at once the smatterers of dry theology, and the pursuers of mere religious rites. One set knew the right and yet the wrong pursued; the other took the chaff for the grain or hugged a lifeless mummy as a living deity of purity and power. It is to save these mere ritualists and devotees of barren knowledge from themselves, and the world from their hell-wards-taking example and precept, that Compassion impelled Rajchandra to lay bare the almost entirely hidden path of Truth for the lonely seeker after Truth. In AtmaSiddhi, the Ideal self-pursuit, self-realisation, self-absorption, is emphasised. Its beauty is chiselled out of the rock of Deluded, Passionate, careless wrong belief. Wherever Rajchandra got it, he had a clear, lucid visible knowledge of the Truth about the pure Soul e. g. verse 98 is of classic cut and clearness. The plan of the book:-The book consists of 142 verses, divided into 8 parts as follows:- M Part Verse I 1-8 It introduces the subject by laying down the necessity of self-knowledge, the scarcity of the way to it, and the causes which prevent its attainment. koos

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XXL/Uno AS ATMA-SIDDHI ww Part Verse II 9-13 The necessity of a true Teacher and his qualities. He must be obeyed. III 14-22 Duties of a true Pupil. He must be a Soul-seeker. He must give up vanity, bias for the caste or creed, of his birth, if, and in so far as, it is not right, IV 23-33 The characteristics of a vain, untrue pupil, who seeks to gratiiy his own vanity and whims. V 34-41 Characteristics of a true pupil. VI 42-118 42. Introduces the 6 Propositions. 43. Gives the 6 Propositions. 1. The Soul is. 2. The Soul is Eternal. 3. The Soul (in its embodied con dition) is the doer of Karmas. 4. The Soul (in its embodied con dition) is the enjoyer of the fruits of Karmas. 5. The Soul can gain Liberation. 6. There is means of Liberation. 44. Introduces the 6 Propositions severally. 45-48. Pupil doubts the existence of the Soul. 49-58. True Teacher removes the doubt. 59-61. Pupil doubts the Eternity of the Soul. LOSSARY KAOS 000000

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eura 20% 07 . ATMA-SIDDHI Part Verse 62-70. True Teacher removes the doubt. 71-73. Pupil doubts that the Soul does Karmas. 74-78. True Teacher removes the doubt. 79-81. Pupil doubts that the Soul enjoys the fruits of Karmas. 82-86. True Teacher removes the doubt. 87--88. Pupil doubts that there is Liberation. 89--91. True Teacher removes the doubt. 92-96. Pupil doubts that there is means of Liberation. 97-118. True Teacher removes the doubt. VII 119-127. Pupil's joy. VIII 128-142. Conclution. WANANO roxopo r n 2xxx UA VIAC CA V WOLS ww ALXX.

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149) ntah ANN ATMA-SIDDHI WASSA IIT The Thesis in Brief Self-realisation implies that there is a SELF which is unrealised and which can and ought to be realised. The SELF is the soul, the everlasting ego. Its being unrealised means that it is hampered and deluded by the Karmas which it does and the fruits of which it experiences. The doing is by choice; the experiencing is by compulsion. The realisation of the Soul is Liberation. It is possible There are means of it, and it is a duty to try to realise it. Thus we get the following 6 propositions:-- 1. The Soul is. 2. The Soul is eternal. 3. The Soul is the doer of Actions. 4. The Soul enjoys the fruit of Karmas. 5. There is liberation. 6. There is means of liberation. Now we proceed to consider the propositions one by one. M AX WALLO

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ARLOS AI YUV SOW Amandine ATMA-SIDDHI 1. The Soul is The first proposition is of the greatest importance; as it is also of the utmost metaphysical difficulty. It is obvious, because the Soul and none else is the knower and in any form of knowledge of the Soul, the soul itself is both the subject and object of conation and knowledge. Nor is there any figure or analogy known to us which is parallel enough to illustrate or elucidate it. One of the nearest is that of the eye which is the sole seer and which sees everything else and also itself. But there it ends; for, the soul sees itself by itself; but the eye sees itself through something else, e. g., a glass or another person's eye. However, if a man wants to know the truth and not merely to gratify his vanity by seeming to win in an intellectual contest, the old eternal path of self knowledge is still open to man, although it is very rare to see and very arduous to follow The most universal and elementary way of approaching the problem is to observe and recognise the obvious fact, that there are two distinct kinds of substances in the world. One kind are living and the other are non-living. The men and women, cows, horses, dogs, doves, N Wom R ower Roexco CMA hayamok

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8 bees, butterflies, etc. etc. are living; bricks, chairs, tables, spoons, mats, walls, nails etc. etc. are non-living. There can be no doubt or question that the first, or the living class, is entirely different from the second, or the nonliving class. In other words, there is possession of life by one; but not by the other. This fact of life is only one index of what we mean by soul, as will be seen later. Here we may as well see what we mean by living and non-living. By Life we mean Vitality. By a living substance, we mean that which has Vitality. There are 10 distinct kinds of Vitalities. They can only be found where there is a soul, and they can never be found in a non-soul. These are (1) The faculty or sense of (i) touch, (ii) taste, (iii) smell, (iv) sight and (v) hearing; (2) the power of (i) body, (ii) speech and (iii) mind; (3) the phenomenon of respiration; and (4) The continuity of Vitality, or the power of remaining vital for and up to a certain time. Thus there are four main and in all 10 kinds of Vitalities. All the four must be present in every living being, however low in the scale of being e. g., the tiniest, lowest amoeba has the sense of touch, the power of body by which it moves, the respiration and its life-period. As ATMA-SIDDHI AB NK For vaterson w.jainelibrary.org

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www. 4 2 IN & ATMA-SIDDHI JUNY we ascend the scale of beings, the vitalities grow till we reach the 5-sensed man with all the 5 senses; the 3 powers of body, speech and mind; respiration; and his age-period. The slightest mental application and observation will show that these 10 vitalities are present in the Living, but absent in the NonLiving My first point is that Life is a form of Soul. Where we see life, we see soul. But life is not identical with soul. Life is only a mark of the soul. The soul has many more characteristics besides life. A few more I shall consider here. The most casual observer will note that the Living have the faculty of Attention and not the non-living. The Living can attend to a thing, the non-living cannot. A dog can move his ears and blink his half-closed eyes to show that he is Attentive, whether there is a sound or not. Not so the brick or hay next to the dog. The brick or hay is dead, lifeless. The dog is living, has Attention. This Attention is merely a direction of consciousness, which is the most important and essential characteristic of the Soul. I purposely did not emphasise it first, as it can be STAR

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10 ATMA-SIDDHI MUASSASA manifested and recognised only by means of the other phenomena, which are considered here. This attention may precede Conation or Knowledge. Thus it is of 2 kinds. This Attention is another great feature of the Soul. A Soul-seeker will observe life and attention; YB and in the presence of these he will read the presence of the Soul. The next great point in the Soul is knowledge. In most cases, our knowledge comes in to us by means of the 5 senses and the mind. These are the 6 vitalities as above. The product of their functioning is to stir the knowing faculty of Consciousness. This is knowledge. The Living has it, but not the non-living. Knowledge, as said above, is always preceded by knowledge-attention and that by Conation, including Conation-attention. Thus the phsychologist-metaphysician will follow the soul in the outward direction and follow consciousness into conation-attention, conation, knowledge-attention and knowledge. For the present these 3 must suffice. He who wants to find the Soul, will find it behind the threefold observation of Vitality, Attention and Conation-knowledge. nos a vasta KUS astrid cos SO Chceso

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PA205 ATMA-SIDDHI 11 Now let us take up some objections raised by Mr. Uttamchand M. Doshi who kindly compared my English translation with the Gujarati original of Srimat Rajchandra. Doubt 1. One cannot have doubt of one's own existence, yet the soul has doubt of its own existence. Therefore there is no soul. The very wording implies the existence of the soul. But the spirit of the doubt is deeper. It may mean two things: (1) Doubt destroys or negatives the existence of the thing doubted. (2) The soul being the knower must never doubt its own knowing or its own existence. (1) Doubt is subjective; the thing doubted is objective. This subjective feeling cannot affect the existence of the object doubted. As you are reading this book. You may doubt the existence of the book; your doubt may be perfectly sincere,even reasoned and ascertained, still the book will exist. The doubt is an error of judgement, but obviously it cannot affect the existence of the object doubted. (2) Here a slight and very old fallacy is involved. The question forgets that doubting means thinking and thinking implies a thinker or knower. This doubt itself establishes a SANA SSSSSSSS Za

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RYSUN MILTOVELO 12 ATMA-SIDDHI VE doubter, thinker or knower and that is the soul. This was treated classically by Rene Descartes in his famous "Cogito, ergo sum" I think, therefore I am. Doubt 2. What we call soul may really be a result of combination of matter of various kinds ? This is partly true. For the body, the senses, the speech, and the mind also are matter of various grades of fineness. But yet the phenomena of consciousness, attention, and knowledge are entirely immaterial. Matter cannot explain them. No one can ever achieve them by means of matter. Thus both positive and negative considerations remove this doubt easily II. The Soul is Eternal. This is strictly true only of the Liberated soul, the Siddha. It is true of the embodied, mundane (Samsari) soul also in the sense that it is unkillable and remains the same throughout its journey to the end, if there is an end of the cycle of worldly existences for it. Two considerations establish this. As you Sow, so you reap. Every cause expends itself fully in its appropriate effect. Every act, every 2 X ORK DU

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ATMA-SIDDHI word, every thought, which sets vibrating our body, speech or mind bears its proper consequence. Every Karma bears fruit. Now it is obvious to the most shallow thinker that all results which we see in anyone's life are not the fruits of his Karmas in this life; for we see some good men in troubles and some evil-doers prosperous. Therefore this seemingly contradictory condition must be due to Karmas in the past, i.e., in a previous incarnation. All sense of justice and proportion compels us to believe that the doer of the act and the experiencer of the fruit of the act must be the same. That is, the soul has continued from a former into this incarnation, and similarly from body to body, In other words, the soul is the same, As there is no necessity for thinking of the disappearance of this soul at any time from any cause, we conclude that the soul is eternal. 13 Another consideration is slightly artistic, not so logically compelling conviction, but showing how the belief is supported by all that is refined, beautiful and ennobling in life. The nobleness of life is pure and high-aimed living, But the best of our ideals obviously cannot be realised in this life. It is inartistic to think that all the enthusiasm and endeavour

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14 ATMA-SIDDHI for these ideals is a wasteful whim, or fleeting fancy. the aesthetic sense suggests that we carry on our good motives and instincts from birth to birth, till going on from higher to still higher and higher point of view and action we achieve the highest ideal of the Soul. Mr. Uttamchand's doubt: If the soul is eternal it must remember its past incarnation. (1) Memory is an aspect of knowledge, which is a peculiar attribute of the Soul. If all the knowledge is available to the soul, it can remember all its own and everyone else's past as well as see into its own and all other's future. But this knowledge is obscured by the Karmic matter of passion, sins, sorrows, frailties, and follies of the worldly soul. Our delusion-tossed, passion-saturated humanity vibrates day and night ceaselessly in a vicious whirl of ignorance and error. This, instead of removing or thinning the knowledge-obscuring veil, fixes it and thickens it still more. (2) We forget most things of our babyhood, childhood, and of boyhood and youth and manhood also in old age. What wonder, if we forget matters of our past lives? (3) From incarnation to incarnation the soul takes on with it only its sheath of Karmas

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NA 13 . VaR JAWORST U19 ATMA-SIDDHI 2 and its magnetic or electric double, called the Karmana and Taijasa bodies. Its other body it leaves behind to dissolution. Thus the knowledge relating to this other body of flesh may be submerged in a lower sub-consciousness of the soul. The knowledge of the Karmas of our past lives is seen in us in our particular instincts and attitudes for good or bad kinds of thoughts, feelings and actions in this life. III. The Soul is the Doer of Actions All living is a continuous series of actions by our body, speech or mind. Who does this action? Who is the responsible agent for these? The possible answer can take three forms: (1) Some one beyond us, (2) Ourselves i.e. the body, (3) Overselves i.e the Soul. (1) Obviously all our deeds and misdeeds cannot be due to others, human or superhuman beings. (2) The body alone cannot be the doer. Responsibility cannot be attached to it. The analogy of Criminal Law can be extended here. None is guilty, unless he has a guilty mind. Actus non facit reum nisi mens sit rea. Even a dog in the roadway knows when you C NA A SA www.

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ovoce 16 ATMA-SIDDHI kick him out of sport and when out of vicious anger. Indeed, the point need not be laboured, as everyone feels that the body is merely an instrument to make manifest our conscious volition, which constitutes that part of our actions, where responsibility lies. Now this volition is a function of our inner intelligence, of our faculty of discrimination between right and wrong, good and bad, between what we ought and what we ought not to do. This intelligence, discrimination, or consciousness is the Soul. Mr. Uttamchand's doubt 1. It is Soul's nature to do Karmas, otherwise why it did the first Karma ? So it began doing the Karma, has continued to do so and shall go on for ever. This is quite true of the soul embodied in the Karmic matter. This Karmic matter becomes the cause of vibrations in our body, speech and mind. This vibration awakens a sympathetic movement in similarly-tuned matter round us, attracts it to flow into ush and reinforce the matter with which the soul is already bound. Thus the weaving of the worldly wonder of Karma goes on and the deluded vibrating soul is enmeshed in the net WG

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222222 S ATMA-SIDDHI Same of Samsara. Thus it is the nature of the embodied soul to do Karmas and. to go on doing them for ever. Evidently this casts no doubt on the agency of Karmas by the soul. Perhaps the doubt is like this, when it is the nature of the soul to do so, no responsibility can be attached to it. If so, the answer is : There are good and bad actions certainly. Everyone recognises that. Discrimination between them is a function of knowledge i.e. of the soul. It can know, distinguish, and choose, therefore it is responsible. IV. The Soul Enjoys the Fruit of Karmas. The credit or discredit of an act goes to the responsible agent. Therefore it follows logically that the soul experiences the effects of the acts which it does. This is obvious also from the every-day experience of all. In misfortune even a materialist cries: 'What have I done to deserve this! V. There is Liberation. This follows from the very idea of an existing soul. For soul is found to be with matter or Karmas in our everyday life and observation. We have seen under I. THE wextWoroom V EN Wor cock

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18 ATMA-SIDDHI SOUL IS, that the soul is entirely different from matter. Our idea of pure soul shall be merely an idea, corresponding to no reality if there can be no pure soul, i. e., one entirely free from the dirt of Karmic matter, This shows that the soul can be pure. That is, there can be Liberation. As a fact the whole controversy centres round the first proposition. As soon as it is clear, that there is a soul and these are its qualities, then the rest of the propositions follow easy enough. Doubt 1. If the means of the Liberation is the undoing of Karmas, it is natural that the soul shall never be free from the Karmas. This is true only of the soul not free from Karmas, i.e., of the soul embodied in Karmic matter. It is the nature of the soul in this mixed condition to do Karmas. Otherwise the pure soul does no Karmas. It is absorbed in its own eternal Qualities. Doubt 2. That which has a beginning must have an end: and that which has no beginning, has no end. So Karmas from being attached to the soul from ever must remain with it for ever. And if Liberation has a beginning, it must have an end also.

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ATMA-SIDDHI 19 The two universal propositions in the doubt are untenable, e.g., the growth of a moustache has a beginning, but no end necessarily. The Universe seemingly has no beginning, for no authentic date or time of its beginning can be given, and yet all systems of thought and religion predicate some sort of end for it. Anyhow neither Inductive nor Deductive Logic can stand surety for the truth of the two sweeping generalisations upon which the doubt is based. Yet we can give a little more thought to their particular application here. "The soul's Union with Karmas is without a beginning, therefore it has no end." According to Jaina sacred books, it is true of some souls, the unliberable or Abhavya souls. Such souls will remain embodied in Samsara for ever. They may and will reach up to the end of the Universe, will enjoy all but Omniscience and Omnipotence, but theirs is not to cross into the beyond-Universe into Nirvana. This doctrine causes difficulty to many students of Jainism, but really it is not devoid of some logical force. For the Samsara is eternal and must go on. Therefore some souls there must always be in it. Of these some must always

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20 ATMA-SIDDHI WENZAKE BUKSE S go up to Liberation. Others must for ever remain here below, reaching almost Godhood, but never quite attaining it. "Liberation has a beginning and an end therefore also."-Liberation means Perfection, 10 i.e., Perfect knowledge and Perfect Power. The Liberated soul can be neither ignorant nor weak. Therefore once free it is always free from Karmas. In fine, beginning and an end are not necessarily correlative. They do not imply and connote each other. There are things which have a beginning and no end, e.g., our moustache, a woman's breast etc., have a beginning but no end. Death is no end, for the status quo ante is not restored. Things which have no beginning, but an end may be exemplified by the whiteness of milk, which has no beginning but may be destroyed by pouring a glass of milk in a ton of red colour. Doubt 3. Liberation means giving up desires, but the desire of getting liberation also means non-Liberation. Therefore there can be no Liberation. It is true Liberation means the cessation of ail desires. Desire implies imperfection. OL 592 AWA ANXANA ary.org

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ATMA-SIDDHI We wish to have only what we have not got. In Perfection the soul has everything, Omniscience, Omnipotence, Omnibeatitude. It requires nothing then. The desire of Liberation also is left behind sometime before Liberation is gained. The desire is up to the 10th Spiritual stage. After that in the 11th, 12th, 13th and 14th, there is no trace of this desire for Perfection also. And Liberation is at the end of the 14th stage. (For the 14 stages reference may be made to Jaina Books, specially Gommata Sara Jiva Kanda, and for a very brief account to Outlines of Jainism pp. 48-52). 21 VI. There 1 Means of Liberation Souls can be free. Souls have been free as those of Lords Adinath, Neminath, Parsvanath and Mahavira, and of many others. The inner vision, the spiritual experience, the enthusiasm of benefiting humanity without any selfish motive of any kind, have been common to them. Love and service have been the eyes of these glorious Pilgrims; Passionlessness, the preparation;and Self-realisation, their common goal. The words always differed, as also the parentage and countries of these Enlightened Souls; but the goal and the path were the same.

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22 ATMA-SIDDHI Rituals differed, so did also the teachings in their language, arrangement, contents and view-points. But the mere ritualists as also the upholders of barren knowledge miss the truth. The ritual is merely the external garb. The word of the book is a half revelation of an unrevealable reality. The spirit of all Religions is the same. Sin flows into us through wrong belief, vowlessness, carelessness, passions and the activity of the body, speech and mind. The determination not to hurt any living being, not to lie, not to steal, not to be unchaste, not to be engrossed in worldly objects; to be careful as to our actions, speech and thought, to curb our passions, to sow and nourish the habits of forgiveness, humility, straightforwardness etc., to bear our troubles with fortitude; equanimity and even cheerfulness this is the obvious mode of counteracting the inflow and bondage of sin. Right Belief ripening into Right Knowledge, and, as given above, still further into Right Conduct is the sure and only and eternal means of Liberation. Finally the means is the goal also. Liberation or self-realisation is attained only when

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ATMA-SIDDHI 23 the holy Trinity of Right Belief, Right Knowledge and Right Conduct merges into the Eternal Unity of self-Absorption, by Right Belief ripening into Right Knowledge and conduct, by Right Knowledge becoming the basis of Right Belief and conduct, and by Right conduct becomming the bright gold guarantee of the genuineness and prefection of Right Belief and Right Knowledge. There is nothing peculiar in the above Jaina doctrine. My Mahomadan brethren insist upon Josy pols i. e., knowledge and conduct, as the signs of (wol) true Faith or Belief. My Christain friends are famous for their emphasising Faith in Christ as the visible revelation of the Trinity, to which all Hope, Love and Charity lead. Religions and schools of Philosophy are the many maps and charts of the land of Love, Right, Beauty, Joy, and Truth The path is the same. Maps are guides only. To reach the end of the journey the soul alone has to gird up its loins and march patiently along, with the trident of Right-Belief-Knowledge-Conduct in hand. When it reaches the goal, it finds itself. The king returns to his Kingdom and achieves the Infinite Quaternary of Infinite Conation, Infinite Knowledge, Infinite Power, and Infinite Bliss. This is Self-realisation.

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ESTES ATMA-SIDDHI ( Self-Realisation ) zrI Atma-siddhi 1 Soul-Knowledge is Necessary for Happiness. je svarUpa samajyA vinA, pAmyo duHkha anaMta / samajAvyuM te pada namuM, zrI sadguru bhagavaMta // 1 // yatsvarUpamavijJAya prAptaM duHkhamanantakam / tatpadaM zApitaM yena tasmai sadgurave namaH // 1 // I bow to the feet of the Holy True Teacher, the Adored (Jina), who explained the real nature of the Soul without understanding which, I suffered infinite misery. Commentary. It is evident to all thinking minds, that the whole Universe falls into the two Categories: Living and non-living. The argument here and hereafter is addressed to all, even to those, who do not believe in the soul, because Life and Lifelessness are recognised by all. The most advanced science is peering with persistent and anxiously devoted vision, into the mystery and genesis of life. Even the doubt of Descartes led him to argue: I doubt, that is, I think, therefore I exist : Cogito, ergo sum. Thus the existence, not PM SZERE pun A WOOK PAASA Ushing 2. 0

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26 ATMA-SIDDHI only of life, but even of the Ego, the living Soul, may be said to be universally acceptable. Indeed, with just a little care and attention, it can be easily verified by anyone, anywhere. It is this great principle, Life or the Soul, which in all ages has claimed and enchanted the deepest and the sublimest feeling, thought and action of mankind. The great Philosopher has summed up the fact in the aphorism Gnothe seauton Know Thyself. This is a far-reaching precept. It embraces the Self and Non-self, Soul and the Non-soul, the living and the Non-living. Its horizon is wide and eternal as the Universe. Omniscience is its scope. Its subject-matter includes all the substances with all their infinity of qualities and conditions, of attributes and modifications. Knowledge is Power. Knowledge is diagnosis and cure also. It is the only perennial cure and never-failing remedy to the infinite ills of life. All mankind is weltering in the chaos of pain and misery. Wealth, power, beauty, art, religion, caste, creed, politics all fail to fill the heart of men and women. All fail to drive away the ever present and universal misery of Living beings. All the great prophets, reformers

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ATMA-SIDDHI 27 and teachers rose in the world simply to deal with this problem of evil and pain. Knowledge by laying bare before us, the very heart of things, the essential nature of substances as they are and persist through changes of qualities and modifications, explains to us the cause and character of this misery. Knowledge at the same time shows us the remedy. So, it is both a guide and a cure. There have been souls, who had this perfect knowledge of the Living and the non-Living. Their lives show us the path which leads us out of the turmoil of worldly sufferings into the path of self-culture, self-realisation, and self-absorption. 2 Self-Knowledge is Rare. vartamAna A kAlamAM, mokSamArga bahu lopa / vicAravA AtmArthIne, bhAkhyo atra agopya // 2 // vartamAne kalau prAyo mokSamArgasya luptatA / so'trA'to bhASyate spaSTamAtmArthinAM vicAraNe // 2 // In the present time, the path of liberation, has mostly disappeared. For the contemplation of seekers after the Soul (i.e., aspirants for self-relation), I have spoken of it here expressly

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28 (i. e., without any secret or mystery) in the form of a dialogue between the True Teacher and the Pupil. ATMA-SIDDHI Commentary. In the Universe, there are infinite Worlds. Whatever may be-true of the others, but on our known Earth in the present time perfect liberation from pain and worldly entanglements is unobtainable by men and women. Yet the path is there and must be known. Steady and patient tracing of it, however slow, brings us surely nearer and nearer to the goal of God-hood, self-culture and selfrealisation. 3 Mere Ritual and Knowledge are both Inadequate and Illusory. koi kriyAjaDa thai rahyA, zuSka jJAnamAM koi / mAne mAraga mokSano, karuNA upaje joi // 3 // kecit kriyAjaDA jAtAH kecid jJAnajaDA janAH / manvate mokSamArga ta dRSTrA'nukampate manaH // 3 // I feel compassion that some are stuck up in (mere) lifeless ritual (forms only), others in barren knowledge, believing (it) to be the path of liberation.

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S ATMA-SIDDHI Commentary.-All religions have a speculative aspect giving their Theology and philosophy, and a practical aspect giving their Ethics and ritual. The learned theologians being absorbed in metaphysics and theology of their religion, think that they are on the path of liberation. The priests and philistines of religion emphasise and scrupulously enforce the commandments of Ethics and Ritual; and think that this ensures progress on the path of freedom. But they are both deluded. Mere knowledge of all the theologies and other ologies of the world can never purify or liberate the soul. Nor can any amount of worship, offerings, devotion, charity merely as such do so. The true path to freedom is marked by the growth of compassion Loving sympathy with the needs of our fellow-beings is essential. Verily, Ruth holds the inmost heart of Truth. A limitless and spontaneous instinctive outflow of love, in the troubles and for the service of our fellow-beings is the essential condition and test of all spiritual progress... TUDY007 T Saw KOKO Las

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30 ATMA-SIDDHI External Ritual is Insufficient. bAhyakriyAmAM rAcatA, aMtarbheda na kAMi / jJAnamArga niSedhatA, teha kriyAjaDa AMhi // 4 // bAhyakriyAsamAsaktA vivekavikalA narAH / jJAnamArga niSedhantaste'tra kriyAjaDA matAH // 4 // Engrossed in external ritual, with no inner discrimination, nullifying (by ignoring the full value of) the path of wisdom, sush indeed are stock-and-stones-retualists (merely). SELF-KNOWLEDGE IS NECESSARY. 5 Barren knowledge is only lipdeep. baMdha, mokSa che kalpanA, bhAkhe vANImAMhi / varte mohAvezamAM, zuSkajJAnI te AMhi // 5 // 'kalpitau bandha-mokSau staH' iti vAg yasya kevalam / caritaM mohanApUrNa te'tra zAnajaDA janAH // 5 // : "Bondage and liberation are illusory," so they speak in words, but their life is full of delusion, such indeed are the men of barren knowledge. Commentary.-From the absolute and purest point of view of reality, the soul in its eternal

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ATMA-SIDDHI enjoyment of infinite Conation, knowledge, power and bliss, is the only truth, and from this viewpoint bondage and liberation from the bondage of Karmas may be said to be an illusion, as our Vedantist brethren hold. But we are all in the world, and are all embodied compounds of soul and sin. So long as we are in this imperfect condition, our enthusing that bondage and liberation are mere ideas, is dangerous verbiage, and our own lives, full of delusion and attachment to passions, etc., etc., belie our big bombast. 6 Knowledge and Rites are both Necessary for Liberation. vairAgyAdi saphala to, jo saha AtamajJAna / temaja AtamajJAnanI, prAptitaNAM nidAna / / 6 // vairAgyAdi tadA'vandhyaM yadyAtmazAnayogayuk / tathaiva hetustaJceva vivekajJAnaprAptaye // 6 // Non-attachment (renunciation, compassion ) etc. are fruitful only when accompanied by soul-knowledge. And otherwise they are the means of attaining self-knowledge only. Commentary :-If the external rites are followed by a soul-knower, he reaches liberation. Others gain soul-knowledge by

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32 MARI ATMA-SIDDHI these practices of renunciation of the world, retiring into forests, preaching the religion of non-injury etc., etc. 7 Apparent adoption of rites is futile. tyAga, virAga na cittamAM, thAya na tene jJAna / aTake tyAga virAgamAM, to bhUle nijabhAna // 7 // yasya citte na tyAgAdi na hi sa jJAnavAn bhavet / ye tu tyAgAdisaMsaktA nijatAM vismaranti te // 7 // To him (who has) no renunciation, nonattachment (etc.) in his heart, (there, can) never come self-knowledge. (If he) stops at (merely external) renunciation, non-attachment (etc., etc., he) forgets his self-ideal. Commentary.-Unless the man's heart is filled with spontaneous abandonment of sensepleasures and their long and infinite progeny, the innumerable entanglements in the pursuit of worldly success and pleasures, he cannot obtain self-knowledge by mere external pursuit of pious life. Here the first half verse relates to true and inner renunciation etc. These are essential to liberation. The last half relates to false or merely external renunciation, which is not enough. To be satisfied with this only is foolish and means forgetfulness or the real object of gaining soul-knowledge.

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ATMA-SIDDHI True Seeker After Soul jyAM jyAM je je yogya che, tahAM samajavU teha / tyAM tyAM te te Acare, AtmArthI jana eha / / 8 // yad yatra vartate yogyaM tad jJeyaM tatra yogtH| tat tathaiva samAcaryametadAtmArthilakSaNam // 8 // Wherever and whatever is fit (worthy of adoption) he understands it and he also practises it. Such is the person who seeks (or pursues) the soul. Commentary :-The wise seeker after soul adopts and practises renunciation, non-attachment etc., etc., wherever it is fit to be practised. That is, he lays the right degree and kind of emphasis on the external modes of acquiring self-knowledge and on the self-knowledge itself. Srimat Rajchandra lays stress upon the futility of mere external rites and also of mere barren knowledge (see verse 3 above). True Teacher is Essential seve sadgurucaraNane, tyAgI dai nijapakSa / pAme te paramArthane, nijapadano le lakSa // 9 // Baitadhemantra SAAMAm2013

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34 ATMA-SIDDHI ka matalNNECT yaH zrayet sadguroH pAdAna svAgrahatyAgapUrvakam / prApnuyAt paramaM tattvaM jAnIyAd nijatAM dhruvam // 9 // (He who) giving up his individual theories (whims, delusion, etc.) serves the feet of the true Teacher, finds his ideal and attains selfrealisation. . 10 sa &088054320KOTrainees KARIRAMUNA6% Qualities of the True Teacher AtmajJAna, samadarzitA, vicare udayaprayoga / apUrvavANI paramazruta, sadgurulakSaNa yogya // 10 // AtmajJAnI samAnekSI udayAd gatiyogavAn / apUrvavaktA sadazAnI sadgurureSa ucyate // 10 // These are the admirable qualities of the True Teacher: knowledge of the soul; equanimous feeling (at the contradictory pairs of the world, i.e., pain or pleasure, censure or praise, loss or gain etc., etc.); worldly life due only to the operation (of past Karmas i.e., not due to any present attachment to or any hatred of good or bad surroundings or circumstances); unique speech (i.e., speech distinguished by sweetness, truth, inner conviction, beauty and authority); knowledge of the highest scriptures (i. e. all the schools of philosophy). 18

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MAINMENT RABondamended CHR NAATMA-SIDDHI 88okes 11 awaSERIAL Living True Teacher is Better pratyakSasadguru sama nahIM, parokSa jinaupakAra / evo lakSa thayA vinA, uge na AtmavicAra // 11 // pratyakSasadgurutulyA parokSopakRtirna hi / akRtvaitAdRzaM lakSyaM nodgacchedAtmacAraNam // 11 // There is none like the visible (living) true teacher, and like the utility of the Victor (Tirthamkara who is) invisible. Without attending to this, self-contemplation does not arise. ___Commentary :-A living teacher however low compared with the Arhant, is necessary to guide the seeker after truth. Also the word of the Omniscient has its sanctity and efficacy as a guiding, curing and illuminating Precept. 12 12 sadgurunA upadeza vaNa, samajAya na jinarUpa / samajyA vaNa upakAra zo? samajye jinasvarUpa // 12 // vinA sadguruvAcaM hi zAyate na jinAtmatA / zAne tu sulabhA saivA'jhAne upakRtiH katham ? // 12 // Without the teaching of the True Teacher, the character of the Victor (Jina) is not understood. How can any good (be done to a soul) J.TAP MARACHPAYOKALA H 288 hdNAD...

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36 ATMA-SIDDHI without such understanding ? With (such ) understanding (alone, it is possible to com - prehend and attain the full and true) character of Victor. 13 The word of the Teacher who is not in our midst AtmAdi astitvanA, jeha nirUpaka zAstra | pratyakSa sadguru-yoga nahIM, tyAM AdhAra supAtra // 13 // yatra pratyakSatA nAsti sadgurutAtapAdIyA | satpAtre zaraNaM zAstraM tatrAtmAdinirUpakam // 13 // The scriptures which deal with (or establish) the existence of the soul etc. (i. e. the non-soul including matter, time, space, motion and rest) are the prop of the deserving (i. e. liberable, bhavya souls, where there is) no nearness of visible true teachers. 14 athavA sadgurue kahyAM, je avagAhana kAja / te te nitya vicAravAM, karI matAMtara tyAja // 14 // sadguruNA'thavA proktaM yad yadAtmahitAya tat / nityaM vicAryatAmantastyaktvA pakSa-matAntaram // 14 //

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ATMA-SIDDHI Or, if the true teacher has ordered the reading of such scriptures, then the pupil should always contemplate such, after giving up the disputations and distinctions of the different schools of thought. 15 Self-conceit should be given up roke jIva svachaMda to, pAme avazya mokSa / pAmyA ema anaMta che, bhAkhyuM jina nirdeSa // 15 // rundhIta jIvaH svAtantryaM prApnuyAnmuktimeva tu / evamanantAH saMprAptA uktametajjinezvaraiH // 15 // 37 (If) the soul restrains its own whimsical, ( delusion-born ) self-guidance, it certainly attains liberation. In the past, liberation has been attained thus by infinite souls:-this is said by the faultless conqueror. 16 pratyakSa sadguruyogathI, svachaMda te rokAya / anya upAya karyA thakI, prAye bamaNo thAya // 16 // pratyakSa sadguruyogAt svAtantryaM rudhyate takat / anyaistu sAdhanopAyaiH prAyo dviguNameva syAt // 16 // By the nearness of a visible true teacher, the whimsical self-guidance is restrained. By adopting other means, it on the contrary (increases) becomes two-fold.

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ravsNIRROROSNA HAMAR ANTAR SARDAN Sasha.seka re ATMA-SIDDHI 638 FREE 17 SAWN Right Belief. svachaMda, mata Agraha tajI, varte sadgurulakSa / samakita tene bhAkhiyu, kAraNa gaNI pratyakSa // 17 // vartanaM sadgurulakSye tyaktvA svAtantryamAtmanaH / matAgrahaM ca, samyaktvamuktaM pratyakSakAraNAt // 17 // After giving up whimsical self-guidance and obstinate holding of one's own views, the soul follows, the guidance of the True Teacher. Knowing this to be the visible cause (of liberation, the Jina, conqueror) has called it true or Right Belief. 18 Passions are Enemies mAnAdika zatru mahA, nijachaMde na marAya / jAtAM sadguru zaraNamAM, alpa prayAse jAya // 18 // svAtantryAna hi hanyante mhaamaanaadishtrvH| sadguroH zaraNe prApte nAzasteSAM susAdhanaH // 18 // The mighty foes, pride etc.(i.e. the passions of anger, pride, deceit and greed, attachment and hatred of the non-self) are not destroyed by whimsical self-guidance. By going under the protection of the True Teacher, they go away with slight effort. Ka RAN PHOTwww

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Va ATMA-SIDDHI 19 The Greatness of Reverence je sadguruupadezathI, pAmyo kevalajJAna / guru rahyA chastha paNa, vinaya kare bhagavAna // 19 // 39 yatsadgurupadeze yaH prApad jJAnamapazcimam / chAmasthye'pi gurostasya vaiyAvRttyaM karoti saH // 19 // He who, by the preaching of the True Teacher, attained perfect knowledge, did reverence to the Teacher, although He became the adored ominiscient, and the Teacher did not attain God-hood. Commentary:-Compare Jesus taking his baptism from John the Baptist, and doing reverence to him. Compare also Rama and Krishna and other divine incarnations reverencing their Gurus, who were always less than God. 20 evo mArga vinayataNo, bhAkhyo zrIvItarAga / mUla hetu e mArgano, samaje koi subhAgya || 20 || vinayasyeddazo mArgoM bhASitaH zrIjinezvaraiH / etanmArgasya mUlaM tu kazvijAnAti bhAgyavAn // 20 //

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Typoopad VA WwOOTERass MIA 40 ATMA-SIDDHI - ASEANS 522 The holy non-attached (conqueror) has described thus the path of Reverence. The root cause of this path, only some fortunate souls understand. 21 An Untrue Teacher asadguru e vinayano, lAbha lahe jo kAi / mahAmohanIyakarmathI, buDe bhavajala mAMhi // 21 // yadyasadgururetasya kiJcillAbhaM labheta tu| mahAmohavazAnmajjed bhavAmbhodhau bhayaMkare // 21 // The untrue Teacher appropriating this reverence for his good is bound by the fetters of) an intense deluding Karma, and falls into the water or ocean, of Mundane existence. ___Commentary:-Such practice involves the passions of deceit and vanity, pride. The proud teacher misleads the pupil. Therefore it is doubly harmful. It injures the teacher and the pupil both. The passions are the most dangerous forms of delusion. arela PROM . 22 A Bigot hoya mumukSu jIva te, samaje eha vicAra / hoya matArthI jIva te, avalo le nirdhAra // 22 // NOdh008

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RAMEBO8300odamarMag ATMA-SIDDHI mumuturyadi jIvaH syAjAnAtImA vicAraNAm / matArthI yadi jIvaH syAjAnIyAd viparItatAm // 22 / / The soul seeking Liberation, understands this (path of Reverence and faith). The bigotted soul seeking its own whims (and their delusion) certainly makes a perverse use of it. HAB 23 SEBDUR55838 286maes KARERATAR Characteristics of a Bigot. hoya matArthI tehane, thAya na AtamalakSa / teha matArthI lakSaNo, ahIM kahAM nirpakSa / / 23 / / matArthI puruSo yaH syAnAtmAnveSI sa saMbhavet / tasyA'tra lakSaNaM proktaM pakSadoSavivarjitam // 23 // He who is a bigot (or fanatic), has no inclination to soul (knowledge). Of such bigots, here I describe the characteristics impartially. 24 A Bigot worships plausible True Teachers. bAhyatyAga paNa jJAna nahIM, te mAne guru satya / athavA nijakuladharmanA, te gurumAM ja mamatva // 24 // zAnahInaM guruM satyaM, bAhyatyAgaparAyaNam / manyeta, vA mamatvaM vai kuladharmagurau dharet // 24 // TAIMER RAVE ORNYOPOPPOISessagespPARISHRomamyreemaegmRRRRIER

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42 HOM ATMA-SIDDHI He takes for a True Teacher one who has the external of renunciation, but has no knowledge (of the self), or has deluded affection in the teacher of his own birth-religion. 25 A Bigot confounds Truth with mere glories of Tirthankars, Founders of religion. je jinadehapramANane, samavasaraNAdi siddhi / varNana samaje jinanuM, roki rahe ni buddhi // 25 // jinasya RddhiM dehAdimAnaM ca jinavarNanam / manute, svIyabuddhiM ya statraivA'bhinivizate // 25 // He understands the Jina ( conqueror ) to be the description of the size etc., of the body of the Jina (conqueror), or the Hall of the Audience (Samavasarana) etc. and confines his intelligence (to these external manifestations of the real Self-realisation of the conqueror.) 26 A Bigot is Perverse. pratyakSa sadguruyogamAM, varte dRSTi vimukha / asadgurune dRDha kare, nijamAnArthe mukhya || 26 //

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marwa g easo reogopAIR-JYA RY DAVAT LOK109 ATMA-SIDDHI BAR mA acta SoSEED868 pratyakSasadguroyoge kuryAd dRSTivimukhatAm / yo'sadguruM dRDhAkuryAnnijamAnAya mukhyataH // 26 // Even in the presence of the visible True Teacher, he takes a perverse view; and follows the untrue teacher with determination chiefly to gratify his own vanity. 27 A Bigot takes merely Scriptures for Truth. devAdi gati bhaMgamAM, je samaje zrutajJAna / mAne nijamataveSano Agraha muktinidAna // 27 // devAdigatibhaGgeSu jAnIyAcchrutajJAnatAm / manyate nijaveSaM yo muktimArgasya kAraNam // 27 // He takes the teachings as to celestial etc., (hellish) conditions of existence for scriptural on knowledge, of the soul; or takes the forms of his own religion (or caste) as the cause of liberation. 28 A Bigot takes Vows, but is yet attached ___ to the World. laDaM svarUpa na vRttinuM, grahya vrata abhimAna / grahe nahIM paramArthane, levA laukika mAna // 28 // PROHGAANDOMHowomeA89200228 wwpanecar kama AY. 608 MOTI ONARY 41880PMRAHARAHMEDIASEXPadmaavaadariKAROBARMER

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Ramananda ATMA-SIDDHI T 80000000 CANESSROOMITIANRARC aprApte lakSaNe vRttervRttimttvaabhimaanitaa| paramArtha na vinded yo lokapUjArthamAtmanaH // 28 // He does not understand the true character of the path (of renunciation and vows, but takes on himself the pride of vows, or does not adopt the path) of soul i.e. the highest ideal ( for fear of) losing his worldly (position or pride). A Bigot has the Pride of Knowledge. athavA nizcayanaya Ahe mAtra zabdanI mAMya / lope sadvyavahArane, sAdhanarahita thAya // 29 // yaH zuSkaH zabdamAtreNa manyeta nizcayaM nayam / sadvyavahAramAlubhyed gacchecca hetuhInatAm // 29 // Or adopts the real (metaphysical) point of view up to the extent of mere lip-adoption; negatives the true (mode of) life (as given by a true Teacher, in true books etc.) and NEE is without (i.e. neglects the true and sufficient) means (of liberation). 30 His Companions also Suffer. jJAnadazA pAme nahIM, sAdhanadazA na kAMi / pAme teno saMga je, te buDe bhavamAMhi // 30 // zAnavasthAM na yaH prAptastathA sAdhanasaddazAm / kurvANastena saMgaM nA bruDet saMsArasAgare // 30 // RELA PYA Ravind NGO Ma riamvasnasenawanerbrary.org

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ATMA-SIDDHI (Such a soul) does not gain the stage of knowledge, nor the stage of (practising) any means (of liberation e. g. vows, true renun- SP ciation etc.) Those who find the company of such, they also flounder in the ocean of mundane existence. 31 . Bigots are Unliberable. e paNa jIva matArthamAM, nijamAnAdi kAja / pAme nahIM paramArthane, anaadhikArImA ja // 31 // matArthI jIva eSA'pi svIyamAnAdihetunA / prApnuyAnna paraM tattvamanadhikArikoTigaH // 31 // These souls are bigoted, and are for their own vanity etc. These cannot attain they highest Ideal. They are among the Unliberable, those who have no right to liberation. 32 A Bigot is Unfortunate. nahIM kaSAya upazAMtatA, nahIM aMtarvairAgya / saralapaNuM na madhyasthatA, e matArthIdurbhAgya // 32 // kaSAyopazamo naiva nAntaviraktimat tathA / saralatvaM na mAdhyasthyaM tad daurbhAgyaM matArthinaH // 32 // There is no suppression of passions, nor internal non-attachment, nor oppenness and frankness (in his inner being), such a bigot is 96899 Pramil MORTANUJAANA BO

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MoHD bepemonepage99909999MARRIEDA B HISE99999999999geomeena 46 ATMA-SIDDHI - unfortunate. (For he can have no right belief ) and consequently no self-knowledge and liberation. 33 Qualities of Aspirants to Self Realisation. 238RoRacoocloth lakSaNa kayAM matArthInAM, matArtha jAvA kAja / have kaI AtmArthInAM, Atma artha sukhasAja // 33 // matA lakSaNaM proktaM matArthatyAgahetave / AtmArthilakSaNaM vkssye'dhunaa''tmsukhhetve||33|| Thus I have described the qualities of bigots for the purpose of removing bigotry (from thinkers). Now I describe the qualities of a soul-seeker, (aspirant to self-realisation) for the purpose of (the attainment of the ideal ) bliss of the soul. 34 True Saints. AtmajJAna tyAM munipaNuM, te sAcA guru hoya / bAkI kulaguru kalpanA, AtmArthI nahi joya // 34 // AtmajJAnaM bhaved yatra tatraiva gurutA RtA / kulaguroH kalpanA hyanyA evamAtmArthimAna naa|| 34 // For Private & Personal use. Only

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ICCRA) TRAILERAONET ATMA-SIDDHI AAwaken.Madhe AMER (True asceticism or ) sainthood is there where, there is Soul-Knowledge. They (saints) are true Teacher. Else (it is) delusion (to revere) the teachers of one's own family (merely as such). The persons (who are) soul-seekers know this. 35 M The Living Teacher is a Blessing. pratyakSa sadguru prAptino, gaNe parama upakAra / traNe yoga ekatvathI, varte AjJAdhAra // 35 // pratyakSasadguruprAptevindedupakRti parAm / yogatrikena ekatvAd vartetA''zAparo guroH // 35 // (The soul-seeker) reckons the attainment of a (living) visible True Teacher as a great blessing, and acts on his precept, with the united activity of the three vibrations (energies of mind, speech and body). 36 The Ideal Path is Eternal. eka hoya traNa kAlamAM, paramArthano paMtha / prere te paramArthane, te vyavahAra samaMta // 36 // triSu kAleSu ekaH syAt paramArthapatho dhruvam / prerayet paramArtha taM grAhyo vyavahAra AmataH // 36 // BoorOKHARIWOONAMKuwasay MMMeeeeem ROH CARichlorataulashEAD

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prpneCARS22000S p eoppewspa9999990A9%DHIsroROPERTOONDAmerce 163603 ATMA-SIDDHI 15 SSPANCapersWANTlama One (and the same) is the path of the highest Ideal in the three ages (Past, Present and Future). That life (alone) by which the Highest Ideal is obtained, is worthy. 37 True Teacher should be sought. ema vicArI aMtare, zodhe sadguruyoga / kAma eka AtmArthanu, bIjo nahIM mana roga // 37 // antarevaM samAlocya zodhayet sadguroryujim / kAryamAtmArthamekaM tad nAparA mAnasI rujA // 37 // Thinking thus in the mind, the proximity of a True Teacher should be acquired (or sought). The mind should have no disease (craving) other than the desire of soulsearch (or soul-ideal) only. ___Commentary.-In the 10th spiritual stage, the saint has no passion except the slight desire of attaining liberation. POWER 4 . / SHORE R 38 . 1%8792892 Soul-Ideal. kaSAyanI upazAMtatA, mAtra mokSaabhilASa / bhave kheda, prANIdayA, tyAM AtmArthanivAsa // 38 // Posta RANDEX

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RATMA-SIDDHI RAMERIEBR08 upazAntiH kaSAyANAM nirvANe kevalaM gRdhiH / bhave khedo dayA sattve ttraa''tmaarthtvsNgtiH|| 38 // Where there is suppression of passions, the only (desire) the desire of liberation, the only sorrow the sorrow of continuous rebirths, compassion for all beings, there is the abode of Soul-Ideal. 39 Soul Ideal is Necessary. dazA na evI jyAMsudhI, jIva lahe nahIM joga / mokSamArga pAme nahIM, maTe na aMtara roga // 39 // etAdRzIM dazAM yAvad yogyAMjIvo lameta na / muktimArga na prApnoti tAvazcA'styAntarI rujA // 39 // So long as there is not this condition, the soul does not gain proper opportunity (of Yoga or true inner vibration), does not attain the path of liberation, nor is the inner disease (of the soul) removed. 40 Right Thinking Comes with Soul-Ideal. Ave jyAM evI dazA, sadgurubodha suhAya / te bodhe suvicAraNA, tyAM pragaTe sukhadAya // 40 // syAdIdRzI dazA yatra sadgurubodhapUrvikA / sadvicAraH tayA''vissyAt sukhdo'duHkhdonRnnaam||40|| AHE ka SARALER KAMIN airiccardiodd a2828038537888888

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ATMA-SIDDHI SIN 3. Where this condition is attained, the wise teaching of the True Teacher is palatable. From this wise teaching there arises blissgiving right thinking. 41 Self-Knowledge Follows Right-Thinking. jyAM pragaTe suvicAraNA, tyAMpragaTe nijajJAna / je jJAne kSaya moha thai, pAme pada nirvANa // 41 // sadvicAro bhaved yatra tA''tmatvaprakAzanam / tena mohaM kSayaM nItvA prApnuyAnivRtipadam // 41 // There, where right thinking is manifested there, self-knowledge is manifested. By this knowledge delusion being destroyed the man attains the status of liberation. 42 . Right-Thinking is given here in Six Parts. upaje te suvicAraNA, mokSamArga samajAya / guru-ziSyasaMvAdathI, bhAluM SaTpada Ahi // 42 // udbhavet sadvicAro yaiH sujhAnaM muktivama' ca / tAni vakSye padAni SaT saMghAde guru-ziSyayoH // 42 // By the rise of which right thinking the path to liberation is understood-that I tell you in six parts in the form of a dialogue between the Teacher and the Pupil.

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0000CRIME RATMA-SIDDHI 43 The Argument of the book. 'AtmA cha,' 'te nitya cha 'che kartA nijakarma / 'che bhoktA, valI 'mokSa cha mokSa upAya sudhrm'||43|| jIvo'sti sa ca nityo'sti kartA'sti nijakarmaNaH / __ bhokAsti ca punarmuktirmuktyupAyaH sudarzanam // 43 // (1) The soul is. (2) It is eternal. (3) It is the doer of its own actions. (4) It is the enjoyer (of the fruits of these actions). (5) There is Liberation, and (6) There is the means of Liberation, True Religion. Commentary.-This verse gives the entire argument of the book. In its way, it gives the entire fundamental position of Jainism. Thus in the first century B. C. Sri Kunda Kundacharya in his Panchastikaya Gatha 129, wrote : jANadi passa di savvaM icchAdi sukkhaM vibhedi dukkhaado| kuvvadi hidamahidaM vA bhuMjadi jivo phalaM tesiM // 129 // The soul knows and sees all, desires happiness; is afraid of pain, does good or bad actions, and enjoys the fruits of them. Then about one millennium later, Sri Nemi Chandra Siddanta Chakravarti in his Dravya Samgraha Gatha 2 said : 30AXON VIOLASNK ABO016984023300028ROBA000048080GAO

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ATMA-SIDDHI jIvo uvogamatro amutti kattA sadehaparimANo / bhottA saMsAratyo siddho so vissasoDAgaI // 2 // It lives, has conscious attentiveness, is immaterial, doer, co-extensive with its body, enjoyer, fixed in mundane existence, liberated, and with a natural upward vertical motion V (in its pure state.) Srimat Rajchandra carried on the great tradition right to the end of the 19th century. I have italicised five points in Sri Nemi Chandra's verse which cover the six points of Srimat Rajchandra. Sri NEMICHANDRA'S SRIMAT RAJCHANDRA's. 1. It lives includes 1. Existence of the soul, 2. Its Eternity. 2. Is doer, 3. Its being the doer,and 3. Enjoyer, 4. Enjoyer of Karmas. 4. In mundane exist- 5. Capable of gaining ence in which alone liberation. it needs and follows the way to liberation, i. e., right conduct. 5. Liberation, includes. 6. Means of liberation. wepo CANDY

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Love ATMA-SIDDHI 44 Six Systems of Philosophy. SaTsthAnaka saMkSepamAM SaTdarzana paNa teha | samajAvA paramArthane kahyAM jJAnIe eha // 44 // padasthAnIyaM samAsena darzanAni SaDucyate / proktA sA jJAnibhirjJAtuM paraM tattvaM dharAspRzAm // 44 // These six parts given briefly, are really the six schools of Philosophy, also. The wise men have described (these six points) for explaining the highest ideal. Commentary. -- Sri Brahma Deva's com - mentary to Dravya Samgraha Gatha 2 quoted above tells us that the nine points in it are given to refute the errors of the different schools of Philosophy then current. Here it is enough to note that the existence of the soul is dealt with in Vedant and Vaishashika; its Eternity in Buddhism and Nyaya; its agency and enjoyment in Sankhya etc; its liberation and means of liberation in all systems.

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54 ATMA-SIDDHI EAR 1. The Soul. 45 The Pupil Doubts the Existence of the Soul. nathI dRSTimAM Avato, nathI jaNAtuM rUpa / bIjo paNa anubhava nahIM, tethIna jIva svarUpa // 45 // adRzyatvAdarUpitvAjIvo nAstyeva medabhAk / anubhUteragamyatvAnnRzaGgatyeva kevalam // 45 // It can not be seen. It has no form; there is no other similar way of experiencing it. Therefore there is no Soul. 46 athavA deha ja AtamA, athavA iMdriya prANa / mithyA jUdo mAnavo, nahIM jUhU~ aidhANa // 46 // deha eva vA jIvo'sti prANarUpo'thavA sa c| indriyAtmA tathA manyo naivaM bhinno halakSaNaH // 46 // NS Either the Soul is body itself or it is only the senses and vitalities. Therefore it is wrong to take it as separate (from the body), theave senses, vitalities, and respirations, for there is no sign of its being so separate. Commentary.-See my "The living and the non-living substances", in the Jaina Gazette, Vol. XV. No. 4 for October 1919. WR Jain our oman use um RSONAME

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536868800386800104SONSORR ATMA-SIDDHI 55 205600hease HOSTER 47 valI jo AtmA hoya to, jaNAya te nahIM kem| jaNAya jo te hoya to ghaTa paTa Adi jema // 47 // yadi syAd medavAn jIvo'nubhUyeta kathaM na hi / yadasti sakalaM tat tu jJAyate kaca-kAcavat // 47 // And if there is the Soul, why is it not knowable ? If it is knowable, it is as pot, clothes, etc. are. 48 mATe che nahIM AtamA, mithyA mokSaupAya / / e aMtarzakAtaNo, samajAvo sadupAya // 48 // are'to naiva AtmA'sti tato muktiprathA vRthA / enAmAbhyantarI rekAmutkIlaya prabho! prabho! // 48 // Therefore, the soul is not; the means of liberation, is illusion. Tell me the effective means of explaining away this doubt in my mind. Paper 14 The True Teacher's Reply. bhAsyo dehAdhyAsathI, AtmA deha samAna / paNa te banne minna cha, pragaTalakSaNe bhAna // 49 // adhyAsAd bhAsitA deha-dehinoH samatA, na sA / tayordvayoH suminnatvAllakSaNaiH prakaTairaho // 49 // 8899285

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56 ATMA-SIDDHI KO From the false identification (of the Soul) with the body, the soul appeared (to thee) like the body. But (really) the two are separate, (for their) real characteristics are in (evidently distinct). 50 bhAsyo dehAdhyAsathI, AtmA dehasamAna / paNa te banne bhinna che, jema asi ne myAna / / 50 // adhyAsAd bhAsitA deha-dehinoH samatA, na saa| tayordvayoH suminnatvAdasikozAyate dhruvam // 50 // From the gross bondage (of the Soul) by the body, the Soul appeared (to thee) like the body. But (really) the two are separate, as the sword and its sheath. 51 je draSTA che dRSTino, je jANe cha rUpa / abAdhya anubhava je rahe, te che jIvasvarUpa // 51 // dRSTerdaSTAsti yo vetti, rUpaM sarvaprakAraNam / bhAtya'bAdhyA'nubhUtiyA~ sA'sti jIvasvarUpikA // 51 // ANA That which is the seer of the sight, and the knower of form (and of similar immediate or mediate experiences, in that) whatever remains of (direct) indisputable experi- {2 ence, that is the sign of the soul.

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ATMA-SIDDHI Commentary. With reference to the doubt raised, in verse 45, the eye sees, but the real seer is the soul behind the eye, and the mind knows the form etc., but behind that is the soul (the real knower again. ) These experiences by the senses and the mind depend on outside objects and also upon the intelligence or the attentive consciousness inside. But whatever is independent of all these and remains the innermost and most direct experience, i. e., the feeling of itself by the Soul, is the Soul. 52 che iMdriya pratyekane, nijanija viSayanuM jJAna / pAMca iMdrinA viSayanuM, paNa AtmAne bhAna // 52 // 57 svasvaviSaye saMjJAnaM pratIndriyaM vibhAti bhoH ! | paraM tu teSAM sarveSAM jAgarti mAnamAtmani // 52 // Each several sense has its own subjectmatter of knowledge. But the soul has knowledge of the subject-matter of all the five senses. 53 deha na jANe tehane, jANe na iMdra prANa / AtmAnI sattAvaDe, teha pravarte jANa // 53 // na tad jAnAti deho'yaM naiva prANo na cendriyam / sattayA dehino dehe tatpravRttiM nibodha re ! // 53 //

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H O MEO2017%8002893ROOPEROMAASPARRO0998899RORE RAVATARAMETECTR ATMA-SIDDHI 605500OM NA 58 Mai60860 C AREER The body does not know it, nor do the senses and the vitalities know it. Know these to (have their being) or to function with the power of the Soul (itself). Commentary.-Compare Jaina Philosophy and the process of the sensitive knowledge. See my article on Jaina Psychology in the Jaina Svetambara Conference Herald for 1917. 54 sarva avasthAne viSe, nyAro sadA jaNAya / pragaTarUpa caitanyamaya, e aidhANa sadAya // 54 // yo'vasthAsu samastAsu zAyate bhedabhAk sadA / cetanatAmayaH spaSTaH sa hyAtmA nAnyalakSaNaH // 54 // Through all states (the Soul is ) always known as separate. It manifests itself as fully of consciousness, and this is its permanent characteristic. 55 ghaTa, paTa Adi jANa tuM, tethI tene mAna / jANanAra te mAna nahIM, kahiye kerbu jnyaan||55|| ghaTAdisarva jAnAsi atastanmanyase zizo / taM na jAnAsi zAtAraM tad zAnaM brUhi kIDazam // 55 // 889XON 20608

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2009sage XON ATMA-SIDDHI 59 12:03S Thou knowest the pots, clothes etc., and therefore thou believest in their existence. But, thou dost not believe in the knower of the them. What can one say of such knowledge ? Commentary.--Here Srimat Rajchandra touches the line of argument of Rene Des- M. cartes in establishing the existence of the soul in his famous Cogito, ergo, sum; which is forever a classic and most irrefutable mode of proving the knower, the Ego, the Soul. 56 parama buddhi kRza dehamAM, sthUla deha mati alp| deha hoya jo AtamA, ghaTe na Ama vikalpa // 56 // kRze dehe ghanA buddhiraghanA sthUlavigrahe / syAd deho yadi Atmaiva naivaM tu ghaTanA bhavet // 56 // (We see) Supreme enlightenment in a slight body and small intelligence in a big heavy body. If the body is the soul, then this difference cannot arise. 57 jaDa cetanano bhinna cha, kevala pragaTa svabhAva / ekapaNuM pAme nahIM, traNe kAla dvayabhAva // 57 // kevalaM bhinna eghA'sti svabhAvo jaDa-jIvayoH / kadApi na tayoraikyaM dvaitaM kAlatrike tayoH // 57 // SAROVARO808990000RRRRRREN HowroomgoogicomeHARIRRYPTA

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RRISONARASweggesee 60 ATMA-SIDDHI EXCOXX AARRIERel The nature of lifeless and conscious (or living Soul) is obviously entirely different. They never become one. In all the three ages (they remain as) two ( different substances.) 58 AtmAnI zaMkA kare, AtmA pote Apa / zaMkAno karanAra te, acaraja eha amApa // 58 // AtmAnaM zaGkate AtmA svayamajhAnato dhruvam / yaH zaGkate sa vai aAtmA svenA'ho! svIyazaGkanam // 58 // ... The Soul itself doubts the Soul It is the doubter of itself. It is a matter of surprise beyond measure. II.--THE SOUL IS ETERNAL. The Pupil's Doubt. 59 AtmAnA astitvanA, Ape kahyA prakAra / saMbhava teno thAya che, aMtara karye vicAra // 59 // ziSye bhagavatA proktA AtmA'stitvasya yuktayaH / tataH saMbhavanaM tasya jJAyate'ntarvicAraNAt / / 59 // According to your saying as the existence of the Soul by contemplating upon it in the mind, it is possible (that "the Soul is"). G BAR400 68009009999999BN 7 '

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23893828090099990qpoenpare MORECASTER e AM Tota LY ATMA-SIDDHI 60 bIjI zaMkA thAya tyAM, AtmA nahIM avinAza / dehayogathI upaje, dehaviyoge nAza // 60 // tathA'pi tatra zaGkA''tmA nazvaraH, nA'vinazvaraH / / dehasaMyogajanmA'sti dehanAzAt tu nAzabhAk // 60 // Now arises the second doubt, that the Soul is not indestructible. It is born with the union of the body; (and) it is destroyed with the separation from the body. 61 RSMS athavA vastu kSaNika che, kSaNe kSaNe palaTAya / e anubhavathI paNa nahIM, AtmA nitya jaNAya // 61 // athavA kSaNikaM vastu pariNAmI pratikSaNam / tadanubhavagamyatvAnnA''tmA nityo'nubhUyate // 61 // Or, the substance is transient, (as it is seen) changing every instant: From this experience also, the soul is not known to be eternal. The True Teacher's Reply. deha mAtra saMyoga cha, valI jaDa, rUpI, dRzya / cetananAM utpatti laya, konA anubhava vazya // 62 // TRASEX G P REMPyawwarssaas ALLARAM acaboudiaidamA AS

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62 ATMA-SIDDHI dehamAtra tuM saMyogI dRzyaM rUpI jaDaM dhanam / jIvotpatti-layAvatra nItau kenA'nubhUtitAm ? // 62 // The body is merely a concourse of atoms, lifeless, with form (i. e., material) visible. (Then) upon whose experience (or observation) do the generation and destruction of consciousness depend? Commentary.-How and who knows that consciousness is generated or destroyed by the body? i.e., it is this knower who is the soul. 63 jenA anubhava vazya e, utpanna, layanuM jJAna / te tethI jUdAvinA, thAya na keme bhAna // 63 // utpatti-layabodhau tu yasyAnubhavavartinau / sa tato bhinna eva syAnnAnyathA bodhanaM tayoH // 63 // Upon whom the experience or the observation of the rise and the destruction (of the body) depends? Without maintaining the separation of that (soul from the body) there can be no knowledge by any means (whatsoever). Commentary. Suppose that the soul is born and dies with the body. Then who knows that the body is dead or the soul is being born out of it?

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SVIN J ARAMOXSTCW 19 ATMA-SIDDHI 63 AVE To me it seems that self-consciousness is emphasised here. We are conscious of all outside matters. But in addition to this we know that we are so conscious. It is this feeling of our knowing something about others and ourselves which proves the existence of ourselves. The body must obviously be separate from this, for the body never knows the soul, it is the soul which knows the body. In other words, the body is only the known, never the knower; but the soul is always the knower and sometimes by reflecting upon itself, the known also. WA 22 Sissouls YN ASMA .64 je saMyogo dekhiye, te te anubhavadRzya / upaje nahIM saMyogathI, AtmA nitya pratyakSa // 64 // dRzyante ye tu saMyogA zAyante te sadAtmanA / .. naa'tmaasNyogjnyo'tHkintvaatmaashaashvtHsphuttm||64|| Whatever unions (and resultants of unions) are observed, they are visible to the experiencer, the (soul). (The soul in the body is ) not (observed) to arise from the Union (of the elements of the body) therefore, evidently the soul (is) eternal. WWW/ WWW.jainelibrary.org

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Pine saba (ANMay YHMISROWoodaries 64 ATMA-SIDDHI -MAIL 65 SWAMIBRA jaDathI cetana upaje, cetanathI jaDa thAya / evo anubhava koine, kyAre kadI na thAya // 65 // jaDAdutpadyate jIvo jIvAdutpadyate jaDam / eSA'nubhUtiH kasyApi kadApi kvApi naiva re ! // 65 // Consciousness arises from matter, or matter from consciousness. Such experience has never been possible to any one. 66 koi saMyogothI nahIM, jenI utpatti thAya / nAza na teno koimA, tethI 'nitya' sadAya // 66 // yasyotpattistu kebhyo'pi saMyogebhyo na jAyate / / na nAzaH saMbhavet tasya jIvo'to dhruvati dhruvam // 66 // That, the rise of which is not from any kind of union; its destruction also cannot he from any cause. It is therefore always eternal. 00 EMA COMoose 67. PORNOW krodhAdi taratamyatA, sAdikanI mAMya / pUrvajanmasaMskAra te, jIvanityatA tyAMya // 67 // krodhAditAratamyaM yat sarpa-siMhAdijantuSu / pUrvajanmajasaMskArAt tat tato jIvanityatA // 67 // SUCAPrasar

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Ĭ 29999998 ANSLATION ATMA-SIDDHI - ___ In snakes etc. passions (like) anger etc. are more or less observed. This is due to the (tendencies acquired by their) actions and lives in the past incarnation. Thus also the eternity of Soul (is proved). 68 39398288908 samakA LABER AtmA dravye nitya che, paryAye palaTAya / bAlAdi vaya traNyanu, jJAna ekane thAya // 68 // AtmA'sti dravyato nityaH paryAyaiH pariNAmabhAk / bAlAdivayaso zAnaM yasmAdekasya jAyate // 68 // As a substance the soul is eternal, its modifications change, Through boyhood, youth, old age etc. the man has the knowledge of being the same one person. Commentary.--Here the nature of substance is given. A substance is a collection of Attributes and Modifications. It exists and remains the same throughout all its modifications, which change. 69 athavA jJAna kSaNikanu, je jANI vadanAra / vadanAro te kSaNika nahIM, kara anubhava nirdhAra // 69 // kSaNikaM vastviti jhAtvA yaH kSaNikaM vadedaho! / sa vaktA kSaNiko nA'sti tadanubhavanizcitam // 69 // 2URSE a RBSEDJadoor / 487 BoooG 508602388 Seminantarwisdomatopati

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JESH ATMA-SIDDHI Or if the speaker knows that knowledge is of transient objects, such speaker is not transient, (for the sayer must be continuous, i. e., the same to predicate transitoriness of the preceding instant). Ascertain (this) by experience (or observation). 70 kyAre koi vastuno, kevala hoya na nAza / cetana pAme nAza to, kemAM bhale tapAsa // 70 // kadApi kasyacinnAzo vastuno naiva kevalam / cetanA nazyati cet tu kiMrUpaH syAd gaveSaya // 7 // Never any substance is entirely destroyed, (i. e., it can be traced through its several conditions, e.g., gold in a bangle through a ring or a chain or a necklace); if consciousness is destroyed, find in what it is transmuted. COM . / III.--THE SOUL IS THE DOER OF KARMAS The Pupil's doubt. 71 kartA jIva na karmano, karmaja kartA karma / athavA sahaja svabhAva kAM, karma jIvano dharma // 71 // AtmA no karmaNaH kartA karmakartA'sti karma vai / vA sahajaH svabhAvaH syAt karmaNo jIvadharmatA // 71 // Jain Education internauomal

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KIRAM AURATI ATMA-SIDDHI The soul is not the doer of Karmas. Karmas do Karmas, or else the doing of Karmas is the nature of soul (i.e., the sould can never be rid of Karmas, and there is no Liberation). 72 AtmA sadA asaMga ne, kare prakRti baMdha / athavA Izvara preraNA, tethI jIva abaMdha // 72 // sthAdasaMgaH sadA jIvo bandho vA prAkRto bhavet / .. vesvarapreraNA tatra tato jIvo na bandhakaH // 72 // The soul being always separate (from Karmas), matter binds (Karmas to it); or God instigates (it to bind Karmas) and therefore the soul is unbound (for the bondage is not his but due to the desire of God). 73 mATe mokSa-upAyano, koi na hetu jaNAya / karmataNuM kartApaNuM, kAM nahIM, kAM nahIM jAya? // 73 // tataH kenA'pi hetunA mokSopAyo na gamyate / jIve karmavidhAtRtvaM nAstyasti cenna nazyatAm ? // 73 // Thus it seems there is no reason for the means of Liberation. How and why the responsibility of Karmas does not disappear (then)? KESHSSET Sool42050social TE todatSaniloinsRGES Bihas8800mAnasaROOMonic MARA-68500RRBA jainenbrary.org

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wwe ma 3. - asswoman 68 ATMA-SIDDHI 21 Reatured The True Teacher's Reply. 74 hoya na cetana preraNA, koNa Ahe to karma? jaDasvabhAva nahIM preraNA, juo vicArI dharma // 74 // cetanapreraNA na syAdAdadyAt karma kaH khalu ? preraNA jaDajA nA'sti vastudharmo vicAryatAm // 74 // If consciousness is not active, who cognises Karmas ? Conscious activity is not the nature of matter. See and think of the nature (of things as they are). 75 jo cetana karatuM nathI, thatAM nathI to karma / tethI sahaja svabhAva nahIM, tema ja nahIM jIvadharma // 75 // yadi jIvakriyA na syAt saMgraho naiva karmaNaH / ato na sahajo bhAvo naiva vA jIvadharmatA // 75 // If consciousness does not do them, the Karmas would not be. So it is not the natural y characteristic of (Karmas to do Karmas); nor is it the nature of the Soul. Cominentary.-The question of Karmas is not very difficult, if we remember the dual character of our personality. The existence of the Soul has been established above. The MANDAT 58888C%20980600 MorasROOARO 26RKESAKAL ING 3930000 COMoon wwaukeSROOKnloade R clonic

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ATMA-SIDDHI Soul in its pure frm of Omniscient consciousness, which is obviously higher than Individual, Social Patriotic, Humanitarian and even Cosmic Consciousness, is not visible. The Jaina saints-Arhats, or the adored ones were Omnisciently conscious, and visible also. But they are not on our sinful earth now. Thus the soul exists, but we do not see it in its pure or even all but pure form. We see it in combination with matter, with Karmas. Sri Kunda Kundacharya teaches us:jIvottikamma saMjutto / (See Panchastikaya Gatha, 27.) Jiva is combined with Karmas (matter). It is this soul mixed with Karmas from eternity, that does the Karmas and enjoys their fruits. Otherwise the pure Soul is pure consciousness, Bliss, Power; the doer of its own infinite self-modification and the enjoyer of its own infinite self-bliss. (See Dravya Samgraha Gathas 6, 7, 8.) 69 The ignorant doubt of the pupil really touches the higher Truth of the absolute character of the pure Soul (Siddha), where it does no Karmas. But in its embodied, mundane condition it is the soul only who does the Karmas, is responsible for them,

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IKIMEDNISONERSTOCK ATMA-SIDDHI 70 3 and experiences the good or bad results of them. Thus, the pure soul alone does no Karmas, it does them only if combined with Karmic matter in its embodied, mundane condition. Nor does matter do Karmas, except in so far as it becomes the essential means or necessary auxiliary cause (Nimitta Karana) of Karmas being done by the soul. Another consideration confirms the above. The first process in Karmas is Asrava, their inflow towards the soul. This is done in one of three possible ways; the vibratory activity of mind, speech or body. As Umasvami teaches us in Tattvartha Sutra chapter VI, Aphorisms 1 and 2:#14 ATS #7: F otor: 11 S 11 7 : 112 11 Vibratory activity of body, speech and mind is Yoga. It is Asrava or inflow of Karma. Now all body, speech and mind is pure matter and nothing else, i.e., apart from the 10 conscious soul which is embodied in it. Things enjoyable by the senses, the five senses themselves, the bodies, the mind, the karmas and the other material objects, all this know as matter (pudgala). VEIRA BERIKA AZ24 AL N 9 ONDREEA WSWOYALAM w SIVOTA

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2000 ATMA-SIDDHI Thus also in the embodied state, it is matter which is the essential means or necessary auxiliary cause of Karmas being done by soul. 76 kevala hota asaMga jo, bhAsata tane na kema ? asaMga che paramArthathI, paNa nijabhAne tema // 76 // yadi syAt kevalo'saGgaH kathaM bhaseta na tvAya? tattvo'saMga evA'sti kiMtu tannijabodhane // 76 // If (the soul) is entirely unaccompanied (by matter), why is it not seen by you? As the highest Ideal it is unaccompanied, but then it knows (realises) its own self. ____ See Commentary to verse 75. 77 kartA Izvara ko nahIM, Izvara zuddha svabhAva / athavA preraka te gaNye, Izvara doSaprabhAva // 77 // nezvaraH ko'pi kartA'sti sa vai zuddhasvabhAvabhAk / yadi vA prerake tatra mate doSaprasaGgatA // 7 // No God is the doer, (or creator); God is the pure self-nature (of the soul). Otherwise if thou takest him to be the responsible doer, it will involve God in defect. DOOSE WROR ale aou

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- XSANS RICRemedies . 3 0372 ATMA-SIDDHI Commentary.--Doing implies desire. A desire can only relate to something or fact, which is not, but ought to be; therefore it implies imperfection. And God cannot be imperfect. Therefore he cannot be the doer of our Karmas. 78 cetana jo nijabhAnamAM, kartA ApasvabhAva / varte nahIM nijabhAnamAM, kartA karmaprabhAva // 78 // yadA''tmA vartate sauve svabhAve ttkrstdaa| yadAtmA vartate'sauve svabhAve'tatkarastadA // 78 // If consciousness (or soul) is in (a condition of) self-knowledge, it does its own nature (i.e., it brings about only its selfmodification i.e., does no Karmas); but if it is not in self-knowledge, then it does (or effects) the changes in Karmas. IV.--THE SOUL ENJOYS THE FRUITS OF KARMAS. The Pupil's doubt. EARN MORRHERS 79 BASALAROO DESI jIva karmakartA kaho, paNa bhoktA nahIM soya / zuM samaje jaDa karma ke, phalapariNAmI hoya // 79 // syAdAtmA karmaNaH kartA kintu bhoktA na yujyate / kiM jAnAti jaDaM karma yena tat phaladaM bhavet // 79 // SHERSITESCORRESEALI D amachar CO

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93001 SOORN ATMA-SIDDHI 73 RASHIO Let the soul be the doer of Karmas, but it cannot be the enjoyer; for how can lifeless Karmas know (that) they should inflict the fruits (of its Karmas upon their doer, the soul). 80 phaladAtA Izvara gaNye, bhoktApaNuM sadhAya / ema kahe IzvarataNuM, IzvarapaNuM ja jAya // 8 // bhavedIzvaraH phalastadA'tmA bhogabhAga bhavet / apyairya na yujyeta Izvare phalade mate // 80 // If you take God to be the fruit-giver, then the soul being the enjoyer can be established. But if it is said of God, then his Godhood goes away. 81 Izvara siddha thayA vinA, jaganiyama nahIM hoya / pachI zubhAzubha karmanAM, bhogyasthAna nahIM koya // 81 // asiddhe Izvare naiva yujyate jagataH sthitiH / zubhA'zubhavipAkAnAM tataH sthAnaM na vidyate // 81 // Without establishing (the existence of God,) there remains no ruler for the Universe. Then there is no room for the fruition of good or bad actions (Karmas). PROGRAPAPER

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9 7. ATMA-SIDDHI The True Teacher's Reply. 82 bhAvakarma nijakalpanA, mATe cetanarUpa / jIvavIryanI sphuraNA, grahaNa kare jaDadhUpa // 82 // bhAvakarma nijA klaptiratazcetanarUpatA / jIvavIryasya sphUrtestu lAti karmacayaM jaDam // 82 // Subjective Karmas are the activity (of the soul ) itself. Therefore, they take) the form of conscious vibratory activity of the soul itself which fills, animates and makes living our body and speech. They have the reflected or projected power of the soul, and take in (or are bound by) the dust (or molecules) of lifeless (Karmic matter) Commentary.-There are two stages in soul's union with Karmic matter. Asrava, inflow; and Bandha, Bondage. Each of these is again subjective, (Bhava), or objective, (Dravya). Subjective is the conscious attentiveness (Chetana and Upayoga) of the soul itself which leads to yoga or vibratory activity of body, speech and mind. Objective is the Karmic matter itself which flows into and binds the soul. AR wowe

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for ATMA-SIDDHI Take a concrete example, the passion of anger. The soul's consciousness being attentive is the sine qua non of any further process. This being present, the object or cause of anger excites the body, speech or mind, one or two or all three, of the man. This excitement takes the form of vibratory activity of the very fine material molecules of our physical body, speech or mind. This is subjective inflow, Bhava Asrava. : There is infinite harmony in the Universe. Like attracts like in a sure and universal and most marvellous manner. Every atom is tuned to its brother--a similar atom. The vibrating molecules of body, speech or mind set up a similar vibration in the appropriate Karmic matter with which the Universe is filled. This newly awakened Karmic matter is set in motion towards the soul. This is Objective Inflow, Dravya Asrava. The original vibration of body, speech or mind may stop. Then there is no further bondage. This is technically called Iryapatha or Transitory Bondage. But in most cases there is lasting bondage. The vibrations of body, speech or mind, which continue when the bondage is taking AN ARON WAS

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Badawwwesalileoodia - ES SANA 1576 ATMA-SIDDHI place are called subjective Bondage, Bhava Bandha. They are determined by the intense or mild degree of the passion, and also by its kind e.g., Anger, in this instance. The actual particles of Karmic matter which go and unite with the Karmic body in which the soul is actually sheathed, constitute objective bondage, or Dravya Bandha. 83 .. mera, sudhA samaje nahIM, jIva khAya phala thAya / ema zubhAzubha karmanu, bhoktApaNuM jaNAya // 83 // viSaM sudhA na vitto'pi khAdakaH phalamApnuyAt / evameva zubhA'zubhakarmaNo jIvabhoktRtA / / 83 // Poison and nectar do not know their effects), by the living (being who) eats (them) the fruit thereof is experienced. So with regard to good or bad Karmas, understand ". the enjoyment (to be in the soul.) . 84 eka rAMka ne eka nRpa, e Adi je meda / / kAraNavinA na kArya te, e ja zubhAzubha vedha / / 84 // eko raGkaH prajApo'nyaH ityAdimedadarzanam / kArya nA'kAraNaM kvA'pi vedyamevaM zubhAzubham // 4 // OPPER SANGA googee D misaardas666 MeanchoeSTips

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meges New Mos Y ATMA-SIDDHI RSANEIAS SELEBRI-383380RR %ERS One is a pauper, and one a prince, and similar other differences (in the conditions of living beings are seen). These are the ( true) learning of good or bad (Karmas as they show and constitute the effects of actions; for) without cause there is no effect. WC 85 RERXXX 14RHWA 066 R % 3D phaladAtA IzvarataNI, emAM nathI jarUra / karma svabhAve pariName, thAya bhogathI dUra // 85 // IzvaraH phaladastatrA''vazyako yahi karmaNi / pariNamet svabhAvAt tad bhogAd dUraM vinazyati / / 85 // It is not necessary to consider God as fruit-giver. Karmas fructify by their own nature and they fall exhausted as soon as (their effects are) enjoyed. 86 te te bhogya vizeSanAM, sthAnaka dravya svabhAva / gahana vAta che ziSya A, kahI saMkSepe sAva // 86 // tattabhogyavizeSANAM sthAnaM dravyasvabhAvatA / vArteyaM gahanA ziSya ! saMkSepe sarvayoditA // 86 // (And) the many differences which are (seen) in the enjoyment of (Karmas i.e., the lives and circumstances and states and con R DAANASEERRORIST AVASHAN MEROLOGY NAGHIMIReeMORROR ISMAKoregaon RINTRNAKAaseem HMMARYAVARANE B

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samaja adka 202000N RIBE ATMA-SIDDHI - - dition of pain and pleasure, prosperity and poverty of different persons are due to the) self-nature of the substances of (different kinds and qualities of) different degrees. This doctrine is deep, O pupil. Here I have said it quite in brief. v.-THERE IS LIBERATION. The Pupil's Doubt. 87 DOPAL23833630000 FORDP3A pra kartA, bhoktA jIva ho, paNa teno nahIM mokSa / vItyo kAla anaMta paNa, vartamAna che doSa / / 87 // kartA bhoktA'stu jIvo'pi tasya mokSo na vidyate / vyatIto'nantakaH kAlastathA'pyAtmA tu doSabhAk // 87 / / The soul may be the doer and enjoyer ( of Karmas), but there is no liberation for him. Infinite time has passed and yet the defect (of being unliberated) still continues 88 zubha kare phala bhogave, devAdi gatimAMya / azubha kare narakAdi phala, karmarahita na kyAya / / 88 // zubhakarmakaro jIvo devAdipadavIM vrajet / azubhakarmakRjIvaH zvabhraM, na kvA'pyakarmakaH // 88 // .6 3355AM SSSSSCGeshRME) / SAAR premenewIGHT 120000 BATOKULATOP

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AymYCEPSINESCOM ATMA-SIDDHI .79 It does good actions and enjoys their fruit in the condition of Gods etc. It does bad actions and bears their fruit in the condition of hellish beings etc. Nowhere is it without Karmas. to COMAASHERBACHESTERONSTRABAR The True Teacher's Reply. watakAURATION 89 SAASANE MANOARASHTws F2 jema zubhAzubha karmapada, jANyA saphala pramANa / tema nivRttisaphalatA, mATe mokSa sujANa // 89 // yathA zubhAzubhaM karma jIvavyApArataH phali / phalavanirvANamapyasya tadavyApAratastathA // 89 // As you have found the good and bad actions to be fruitful in their way, so nonaction or cessation of both good and bad actions also (is) fruitful; o knowing one, so there is Liberation. paORRORS RAMME 90 vityo kAla anaMta te, karma zubhAzubha bhAva / teha zubhAzubha chedatA, upaje mokSasvabhAva // 90 // sadasatkarmaNo bhASAdanantaH samayo gtH| saMpadheta taducchede jIve muklisvabhAvatA // 9 // MMANANMO00000000000000000MMERINGAROmonormou s37BOORX408/PAR Jain Education internautomat www.jamelibrary.org

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ATMA-SIDDHI KN From an infinite period of time, the thought-activity (bhava) of soul has been that of good or bad Karmas. By breaking through this good or bad, there arises Liberation which is the self-nature (of the soul). 91 RELA dehAdi saMyogano, AtyaMtika viyoga / siddha mokSa zAzvatapade, nija anaMta sukhabhoga / / 91 // prAtyAntiko viyogo yo dehAdiyogajaH khaluH / tanirvANaM samAkhyAtaM tatrA'nantasukhaikatA // 91 // The entire separation from the union of body etc., (i.e., Karmic matter of all kinds) is, the status of Siddha (Accomplished, of) Liberation, of pure (soulhood,) of infinite enjoyment of its own bliss. VI.-THERE IS MEANS OF LIBERATION. The Pupil's Doubt. 92 hoya kadApi mokSapada, nahIM avirodha upaay| karmo kAla anaMtanAM, zAthI chedyAM jAya // 92 // mokSasthAnaM kadApi syAnA'virodhyupAyi tat / anantakAlajaH karmacayacchedyaH kathaM bhavet // 92 // 43804/icMES

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PONSINEMA ATMA-SIDDHI 55AMANG 9889ST MAAVodocta HO Even if there be liberation, there is no consistent means by which the Karmas' company of infinite duration may be got rid of. 93 athavA mata darzana ghaNAM, kahe upAya aneka / temA mata sAco kayo ? bane na eha viveka // 93 // vA matAni subhinnAni naikopAyapradarzIni / mataM satyaM tu kiM tatra zakyaiSA na vivekatA // 93 // Again, there are many religions and Schools of philosophy which give many means (of Liberation). Which of the religions is true ? This discrimination cannot be attained. 94 kaI jAtimAM mokSa che, kayA veSamAM mokSa / eno nizcaya nA bane, ghaNA meda e doSa // 94 // kasyAM Atau bhavenmoto veSe kasmizca nivRttiH / nizcetumetanno zabhyaM bahumedo hi dUSaNam // 94 // There is no certainty as to the caste in which there is Liberation, garb in which there is Liberation. There are many such differences of Faith. This (is also ) a defect (in the certainty of attainment of Liberation ).

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Mad ATMA-SIDDHI 36Smita 95 tethI ema jaNAya che, male na mokSa-upAya / jIvAdi jANyA taNo, zo upakAraja thAya // 95 // tata evaM hi saMsiddhaM mokSopAyo na vidyate / jIvAdijJAnasaMprAptau kopakAro bhvedhaa!!||95|| From all this it is known that there is no means of Liberation. Then knowing the soul etc., what is the use of it? 96 pAMce uttarathI thayu, samAdhAna sAMga / samaju mokSa-upAya to, udaya udaya sadbhAgya // 96 // praznapazcottare labdhe samAdhiH sakalo'jani / yadi tat sAdhanaM vidyAM zivaM zreyo bhavecchivam // 96 // With the 5 replies (to my 5 doubts) above, I am satisfied on all points, if I can understand the means of Liberation, verily my good fortune will arise. The True Teacher's Reply. 97 pAMce uttaranI thaI, AtmA viSe pratIta / thAze mokSopAyanI, sahaja pratIta e rIta // 97 // sease250SERIES ESSANTARANG NAGARG

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Akade ATMA-SIDDHI 83 2210NAR paJcottareNa saMjAtA pratItistava hyAtmani / mokSopAyastathA tAta ! eSyati sahajaM manaH // 97 // By the 5 replies, there has arisen faith in the soul, in means of Liberation (you) will have belief easily in this way. 98 karmabhAva ajJAna che, mokSabhAva nijavAsa / aMdhakAra ajJAna sama, nAze jJAnaprakAza // 98 // prajJAnaM karmabhAvo'sti mokSabhAvo nijasthitiH // jvalite zAnadIpe tu nazyedajJAnatAtamaH // 98 // The thought-activity of the soul by which Karmas inflow and bind it i. e., the subjective inflow and subjective bondage are its ignorance (Delusion); the thought-activity of Liberation is its abiding in its own self. Ignorance is like darkness. ( This ) being destroyed, knowledge shines fourth. Com . 99 AMASSAGAR je je kAraNa baMdhanAM, teha baMdhano paMtha / te kAraNa chedakadazA, mokSapaMtha bhavaaMta // 99 // yo yo bandhasya hetuH syAd bandhamArgo bhavet sa sH| bandhocchedasthiti tu mokSamArgo bhavAntakaH // 99 // PAROOR

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cowIANSINGH 84 ATMA-SIDDHI detonation BHAGRORMAZAROON Those which are the causes of the bondage, are the path of bondage. The state of breaking through those causes, is the path of Liberation, is the end of the mundane or embodied condition (of the soul.) 100 rAga, dveSa, ajJAna e, mukhya karmanI graMtha / thAya nivRtti jehathI, te ja mokSano paMtha // 10 // rAgo dveSastathA'jJAnaM karmaNAM grnthirgrgaa| yasmAt takannivRttaH syAnmokSamArgaH sa eva bhoH // 10 // Attachment, Hatred, Ignorance, these are the principal knots of Karmas. That is the path of Liberation, which is the cessation of these. 101 AtmA sat caitanyamaya, sarvAbhAsarahIta / / jethI kevala pAmiye, mokSapaMtha te rIta // 101 // saMcetanAmayo jIvaH sarvAbhAsavivarjitaH / prApyate sa yataHzudro mokSamArgaH sa eva bhoH ! // 101 // The Soul is Truth or consciousness itself, is free from all faults. That way by which it can be attained in its fulness and purity, is the means of Liberation. Pip 28shalasss. MG00003830

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8688000 PRON ARTMailw8423583salaTRE ATMA-SIDDHI 102 karma anaMta prakAranA, temA mukhya ATha / temAM mukhye mohaniya, haNAya te kaDaM pATha // 102 // anantabhedakaM karma cASTau mukhyAni teSvapi / tatrApi mohanA mukhyA vakSye taddhanane vidhim // 102 // VI SUCCTARA 528882280500000RRATE 18368odioes Karmas are of infinite kinds. Among them the chief are eight. Among these (eight) the chief is the Deluding. I give the way to destroy that (Mohaniya, or deluding Karma). Commentary.--For the 8 Karmas and their 148 sub-classes, see Outlines of Jainism, (1916), pp. 26 to 36. Also Jaina Gem Dictionary (1918) Appendix A. 103 karma mohaniya bheda be, darzana, cAritra nAma / haNe bodha vItarAgatA, acUka upAya Ama // 103 // mohanaM dvividhaM tanna dRSTi-cAritramedataH / bodho hi darzanaM hanyAJcAritraM rAgahInatA // 103 // The Deluding Karma is of two kinds, named (Right Belief Deluding, and Right) Conduct (Deluding. The former) is destroyed .9ARIA 89%9codoggeregrow 985280 Apne sa R SKS aid SODMASibass800300 M ARMEReddecoms

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86 ATMA-SIDDHI by enlightenment (and the latter) by nonattachment (which are) the infallible means of (destroying) that (deluding Karma). Commentary.-Right Belief is gained by enlightenment, i. e., by ascertaining the truth about the real nature of things by means of knowledge, observation, experience, thinking and feeling. Right conduct is gained by nonattachment, which is a preliminary essential of vows, carefulness, restraint, duties, contemplation, fortitude and actual internal and external right living. 104 karmabaMdha krodhAdithI, haNe kSamAdika teha | pratyakSa anubhava sarvane, emAM zo saMdeha // 104 // krodhAdiyogataH karmabandhaH zAntyAdighAtakaH / ungyfa: adni az a einurgar? || 808 || Karma-bondage is due to (the passions) anger etc. These are destroyed by forgiveness etc. It is evident to all by experience; what doubt (can there be) in this? Commentary. In the Life of Christ by A. W. Gough M.A., His four great qualities are emphasised. They are Forgiveness,

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AVVOSTAWCISTER ATMA-SIDDHI ANWAROORNAME Humility, Straight forwardness, and Charity. These are the antidotes to the poison of the four great passions, against which Jainism constantly warns its true votaries, viz. Anger, Pride, Deceit, and Greed. . 105 choDI mata darzana taNo, Agraha tema vikalpa / kahyo mArga A sAdhaze, janma tehanA alpa // 105 // matadRSTyAgrahaM tyaktvA vikalpAcaraNaM tathA / ArAdhyetoktamArgoM yaiH teSAM hi jananAlpatA // 105 // One who gives up whimsical self-guidance and blind pursuit of one's religion and school of thought, and follows the path described above, his incarnations, will be few (i.e., he will attain Liberation soon). 106 SaTpadanA SaT prazna teM, pUchayA karI vicAra / te padanI sarvAMgatA, mokSamArga niradhAra // 106 // padaSaTkasya SaT praznAH pRSTAH saMcintya re ! tvayA / tatpadAnAM samUhatve muktivAsaH sunizcitam // 106 // You have questioned me, having pondered over the 6 doctrines by your 6 questions. Those doctrines in their entirety are certainly the path to Liberation. 8896536 Manoos MOSTAL

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xzvMOVOROW3m ATMA-SIDDHI 15 88888888886000 107 jAti-veSano bheda nahIM, kahyo mArga jo hoya / sAdhe te mukti lahe, emAM bheda na koya // 107 // jAteSasya no bhedo yadi syAduktamArgatA / tAM tu yaH sAdhayet sadyo na kAcit tatra bhinnatA // 107 // There is no distinction of caste or garb (for him) who is in the said path. Whoever follows it gains Liberation. There is no distinction (or doubt) in this. 108 kaSAyanI upazAMtatA, mAtra mokSaamilApa / bhave kheda aMtara dayA, te kahiye jijJAsa // 108 // kaSAyasyopazAntatvaM mokSa rucirhi kevalam / bhave khedo dayA citte sA jijJAsA samucyate // 108 // Those who have the suppression of the passions, merely the desire for Liberation, sorrow for continuous rebirths, compassion (for living beings) in the mind, are called the Seekers after soul (or aspirants to soulrealisation). 109 te jijJAsu jIvane, thAya sadgurubodha / to pAme samakitane, varte aMtarazodha // 109 // 80x0X962

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ATMA-SIDDHI SSSSSSSSSS sadgurorbodhamAnuyAt sa jijJAsunaro yadi / tadAsamyaktvalAbhaH syAdAtmazodhanatA api // 109 // If such soul-seekers (aspirants to soulrealisation) get wise (guidance) of a True teacher, they acquire Right Belief, and lead a life of internal purification. RE SHRA 110 mata darzana Agraha tajI, varte sadgurulakSa / lahe zuddha samakita te, jemAM bheda na pakSa // 11 // matadRSTyAgrahIMnA yavRrtigurupAdayoH / sa saMlameta samyaktvaM yatra bhedo na pakSatA // 110 / / He who giving up bias for (one's particular) school of thought and religion, follows the precept of the True Teacher, gets pure Right Belief. In it there is neither distinction nor party (or partisanship). 111 varte nijasvabhAvano, anubhava lakSa pratIta / vRtti vahe nijabhAvamAM, paramArthe samakita // 111 // anubhUtiH svabhAvasya tallakSyaM tatra pratyayaH / nijatAM saMvahed vRttiH satyaM samyaktvamucyate // 111 // THANKOCOMORRORE 9%984BAKROOMomom/4009922999RPOPOOMAR0022 MAIL For Private Personal use only

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90 ATMA-SIDDHI (He) lives in the nature of one's own self, believes in the experience (of one's own realisation), is continuously attentive to one's own inner nature,-(such are the marks of one who has the) highest Right Belief. 112 vardhamAna samakita thaI, TAle mithyAbhAsa / udaya thAya cAritrano, vItarAgapada vAsa // 112 // bhUtvA varddhiSNu samyaktvaM mithyAbhAsaM praTAlayet / cAritrasyodayastatra vItarAgapadasthitiH // 112 // This Right Belief increasing, removes false belief. Then rises right conduct, and the soul abides in or attains the dignity or status of non-attachment. 113 kevala nijasvabhAvanuM, akhaMDa va jJAna / kahiye kevalajJAna te, deha chatAM nirvANa / / 113 // kevalaM svasvabhAvasya sthirA yatra bhavenmatiH / socyate kevalajJAnaM dehe satyapi nirvRtiH // 113 // Living in the perfect knowledge of the full nature of one's self, this is called Perfect Knowledge. (This is attained in human body and

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era ATMA-SIDDHI DAWASCISTCE19 though) the body is retained, there is Liberation (as in the case of Arhats, the Adored ones in the 13th and 14th spiritual stages). 114 koTi varSanuM svapna paNa, jAgrata thatAM samAya / tema vibhAva anAdino, jJAna thatAM dUra thAya // 114 // svapno'pi koTivarSasya nidrocchede samApyate / vibhAvo'nAdijo dUre nazyed jJAne tathA sati // 114 // A dream may be of a million years, yet it disappears in one instant of waking. So the (fallacies, follies and ) fancies of an eternity vanish as soon as ( self or true) knowledge is attained. ___115 chUTe dehAdhyAsa to, nahIM karttA tuM karma / / nahIM bhoktA tuM tehano, ejadharmano marma // 115 // dehAdhyAso yadi nazyet tvaM kartA na hi karmaNAm / na hi bhoktA ca teSAM tvaM dharmasyaitad gUDhaM matam // 115 // When the false identification of the soul with the body ceases, thou dost no Karma, nor dost thou enjoy (the fruit) thereof. This is the secret of True Religion. HOROSC0001002 985220002388AYArewomepiog JANWAR RINDHRAMMAR SPIRATIONS SOPANKA .. . RECardamodie For Private & Personal use only

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92 ATMA-SIDDHI 116 e ja dharmathI mokSa che, tuM cho mokSasvarUpa / anaMta darzana jJAna tuM, avyAbAdha svarUpa // 116 // mokSa eva tato dharmAnmokSAtmA ca tvameva bhoH / anantadarzanaM tvaM ca RvyAbAdharUpastvakam // 116 // And in this dharma ( religion or duty ), there is liberation; thou art Liberation Thyself; thou art infinite conation and ( infinite ) knowledge. Thy nature is undisturbable (Power and Bliss). Commentary. The soul in its pure state, among other infinite qualities, is possessed of the infinite quaternary of Infinite Conation, Infinite Knowledge, Infinite Power, and Infinite Bliss. 117 zuddha, buddha, caitanyaghana, svayaMjyoti sukhadhAma / bIjuM kahiye keTalaM ? kara vicAra to pAma // 117 // zuddho buddhazcidAtmA ca svayaMjyotiH sukhAlayam / vicAraya tato viddhi svaM vahu tu kimucyate ? // 117 // Thou art Pure, Enlightened, Full of (everwaking) consciousness, Self- Brilliant, the Goal of Bliss Thyself. What more to say? Think over it and realise (the Truth of this saying).

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RANSMICRODUReam ATMA-SIDDHI Ros 118 nizcaya sarve jJAnIno, AvI atra samAya / dharI maunatA ema kahI, sahaja samAdhimAya // 118 // sarveSAM zAninAmatra samAptimeti nizcayaH / uktvaivaM guruNA maunaM samAdhau sahaje dhRtam // 118 // The doubtless ascertainment (of Truth) in all knowers (successful seekers after Truth) arrives at this point and stops then. Having said this, (the True Teacher) assumed silence in easy self-absorption.. The Pupil's Benefit from Knowledge. 119 sadgurunA upadezathI, Avyu apUrva bhAna / nijapada nijamAMhI ladyu, dUra thayuM ajJAna // 119 / / sadgurorupadezAt tvA''gataM bhAnamapUrvakam / nije nijapadaM labdhamakSAnaM layatAM gatam // 119 // By the teaching of the True Teacher (to the pupil) came new light. He gained self. knowledge in his own self. His ignorance disappeared. 120 bhAsyu nijasvarUpa te, zuddha cetanArUpa / ajara, amara, avinAzI ne, dehAtIta svarUpa // 120 // nA

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94 ATMA-SIDDHI tada bhAsitaM nijaM rUpaM zuddhaM caitanyalakSaNam / ajaraM cAmaraM sthAstu dehAtItaM sunirmalam // 120 // To him his own nature appeared to be pure and consciousness itself, undiminishable, immortal, indestructible and of a nature (entirely independent of) and seperate from the body. 121 kartA, bhoktA karmano, vibhAva varte jyAMya / vRtti vahI nijabhAvamAM, thayo akartA tyAMya // 12 // yadA vibhAvabhAvaH syAd bhoktA kartA ca karmaNaH / yadA'vibhAvabhAvaH syAd bhoktA kartA na karmaNaH // 121 // (He came to see that he is) the doer and enjoyer of Karmas, (only) where there is delusion, (and deluded identification of the soul with the body). (As soon as his) life flowed in his own nature, (he) at once became non-doer (and non-enjoyer also). 122 athavA nijapariNAma je, zuddha cetanArUpa / kartA bhoktA tehano, nirvikalpasvarUpa // 122 / / svAbhAvikyasti vA vRttiH zuddhA yA cetnaamyii|| tasyAH kartA'stibhoktA'stinirvikalpasvarUpabhAk // 122 // WORSHAN KISCCOR

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SEXT ATMA-SIDDHI 95 MR ___In other words, whatever may be his selfmodifications, in the form of pure consciousness, (he is) the doer (and) enjoyer of thein, without any change in himself. 123 mokSa kahyo nijazuddhatA, te pAme te paMtha / samajAvyo saMkSepamAM, sakala mArga nigraMtha // 123 // ukto mokSo nijA zuddhiH sa mArgo labhyate yataH / saMkSepeNoditaH ziSya ! nirgranthaH sakalaH pathaH // 123 // Liberation is taught to be the pure (nature of the soul) itself. That by which it is gained, is the way (to Liberation. The True Teacher) has explained in brief the perfect path of the Liberated Ones. 124 aho! aho! zrIsadguru, karuNAsiMdhu apAra / A pAmara para prabhu karyo, aho! aho! upakAra // 124 // kRpApAnIyakUpAra ! gurudeva ! aho ! aho ! / ayamupakRto dInazcopakArastvaho ! aho ! // 124 // O! O! The Holy True Teacher! The unfathomable ocean of Truth (or Compassion) O Lord ! you have done the greatest good to this poor pupil. SHAN IROPapapes

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AMRODTERMONEY 302090RWAYS REMIUITMEHTENCETA Kutporndan2AK ATMA-SIDDHI 125 zuMprabhucaraNa kane dharUM ? AtmAthI sau hiin| te to prabhue Apiyo, vartu caraNAdhIna // 125 // prabhoH pAde dhareyaM kimAtmato hInakaM samam / arpitaH prabhuNA so'sti bhaveyaM tadvazaMvadaH // 125 // What should I offer at the feet of the Lord ? Everything is less than the soul. That (Soul or Soul-Knowledge) the Lord has given me (thus it being impossible for me to offer anything, I) live under (the protection and guidance of the Holy Teacher's) feet. 126 A dehAdi AjathI, vattI prabhuAdhIna / dAsa, dAsa, huM dAsa chu, teha prabhuno dIna // 126 // adyatastaccharIrAdi jAyatAM prabhuceTakam / dAso dAso'si dAso'smi ttpbhordiinshekhrH||126|| All this body etc., (of mine) from to-day, I employ in the service of the Lord. Servant! a servant I am; a very humble servant of that Lord. MAS 127 SaT sthAnaka samajAvIne, minna batAvyo Apa / myAnathakI taravAravat , e upakAra amApa // 127 // FFI

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ATMA-SIDDHI 28588804 10008 sthAnaSaTkaM visaMzApya bhinnaM darzitavAn bhavAn / asikozamivA''tmAnaM cAmito'yamanugrahaH // 127 // By explaining the six doctrines you have shown me the separateness of the self (from the body), like the sword in its sheath. This boon is immeasurable. Conclusion. 128 darzana paTe zamAya che, A SaT sthAnaka mAMhi / vicAratA vistArathI, saMzaya rahe na kAMi // 128 // sthAnaSaTke samApyante darzanAni SaDeva bhoH!| na tatra saMzayaH ko'pi yadyAlocyeta vistaram // 128 // The six systems of philosophy are included in these six doctrines. By detailed (analytical) thinking, no doubt can remain (as to the truth of this.) Commentary.-The Om Tat Sat of Vedanta is included in the all-comprehensive nature of Omniscience. The Aviveka of Samkhya, the wandering of the Purusa in the toils of Prakriti is included in the delusion (Moha) of the soul entangled in mundane life. The logic of Nyaya is included in the Absolute, Real, and Practical points of view, by which

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ANSVARTAWCASTCO ATMA-SIDDHI 98 yo23 alone true self-knowledge can be attained. The materialism of Vaisesika is in the reality of the matter of the body, speech and mind, the vibrations in which are the primary and essential causes of the ever-going forging of the fetters of the soul in Samsara. Even the Uttara Mimansa finds an echo in the advocacy of rites and proper conduct, of course always provided that it is preceded by right knowledge. For asceticism or religious practices are futile or childish, if right knowledge does not accompany them. Jainism calls them puerile austerities, bala tapa of Atmanusasana, verse 15. 129 XOOM AtmabhrAMtisama roga nahIM, sadguru vaidya sujaann| guruAjJAsama pathya nahIM, auSadha vicAra dhyaan||129|| AtmabhrAMtisamo rogo nAsti bhiSag gurupamaH / gurorAzAsamaM pathyaM dhyAnatulyaM na cauSadham // 129 // There is no disease (so bad) as souldelusion; (no) skilled doctor (like) True Teacher; (no) prescription (like) the commands of the Teacher; (and no ) medicine (like) contemplation (of and) concentration (upon the true nature of the soul ). w orse

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TAPOO28029998899HIONSORROPHRESERHIROLORSAROSSAGE ACHHI ATMA-SIDDHI PRENCE 130 jo iccho paramArtha to, karo satya puruSArtha / bhavasthiti Adi nAma lai, chedo nahIM aatmaarth||130|| prepsavaH paramArtha ye te kurvantvAtmapauruSam / bhavasthityAdihetostu na cchindantu nijaM balam // 130 // If you desire to attain the Highest Ideal, then have the highest (truth as the) aim of life. In the name of the condition of life (circumstances etc.) do not destroy the aim of the soul(-knowledge). A. C OM 131 nizcayavANI sAMbhalI, sAdhana tajavAM noya / nizcaya rAkhI lakSamAM, sAdhana karavAM soya // 131 // Akaye nizcitAM vANI tyAjyaM naiva susAdhanam / rakSitvA nizcaye lakSyamAcaryaH sAdhanAcayaH // 131 // Having heard the word ( according to the pure) Real (or absolute point of view that the soul is pure and quite free from the limitation, impurities and sinfulness of the body) do not give up the means (of attaining it). Keeping the real point in view, the means (i. e., pure conduct, rites etc.) should be pursued. Asson 38888888820

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100 ATMA-SIDDHI SARAMMEX 132 naya nizcaya ekAMtathI, AmAM nathI kahela / ekAMte vyavahAra nahIM, banne sAtha rahela // 132 // nizcayo vyavahAro vA nAkAntena darzitaH / yatra sthAne yathAyogyaM tathA tad yugalaM bhavet // 132 // In this (book) the account is not given from the one-sided view of real stand point, nor from the one-sided view of practical stand point. The two go together ( and must be applied in their appropriate places ). 133 gaccha matanI je kalpanA, te nahIM sdvyvhaar| mAna nahIM nijarUparnu, te nizcaya nahIM saar||133|| sadvyavahArahInA'sti kalpanA mt-gcchyoH| nijabhAnAd Rte tAta! nizcayo na hi sundaraH // 133 // All bias and distinctions which relate to sect or creed, these are not right practice. So also where there is no knowledge of the true nature of the self, there is no true Real stand point. 134 Agala jJAnI thai gayA, vartamAnamAM hoya / thAze kAla bhaviSyamAM, mArgabheda nahIM koya // 134 // MANASI H IKARIOR CATGlasadala

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OVE ATMA-SIDDHI RMENTRIENICIANS) 101 KKA abhUvan zAninaH pUrva vartante ye ca naa''gtaaH| vidAM teSAM sameSAM vai mArgamedo na vidyate // 134 // There have been (self)-knowers in the past, are in the present, shall be in the future. There is no difference in the way (by which they attained self-enlightenment). 135 sarva jIva che siddhasama, je samaje te thaay| sadguruAjJA jinadazA, nimitta kAraNa maaNy||135|| siddhatulyAn samAna jIvAn yo jAnAti bhavet sa sH| arhatsthitirgurorAzA nimittaM tatra vidyate // 135 // All souls are like Siddha (perfect or Liberated souls). He who understands this becomes (Siddha). Of this (the essential or necessary) auxiliary cause (is the obedience to the) precepts of the True Teacher, (or contemplation of) the state of Jinahood, (the conquest of the passions and non-self). . 136 upAdAnanuM nAma laI, e je taje nimitta / pAme nahIM siddhatvane, rahe bhrAMtimAM sthita // 136 // upAdAnacchalenaiva nimittAni tyajanti ye / labhante siddhabhAvaM no bhrAntAH syuste uta dhruvam // 136 // e

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SarcasionlondiaIAS 102 ATMA-SIDDHI Putting forward the real principal cause, those who forsake the auxiliary cause, do not get Siddhahood (perfection) and remain fixed in fallacy (error). 137 mukhathI jJAna kathe ane, aMtara chUTayo na moha / te pAmara prANI kare, mAtra jJAnIno droha // 137 // pakti jJAnakathAM vaktrAzcittaM mohatamAvRtam / yasya pusya martyasya zAnidrohI sa kevalam // 137 // Those poor people who preach knowledge by the mouth when delusion has not left their inside, show only hostility to the real knowers of self (by claiming to be what they are not in reality). 138 dayA,zAMti, samatA, kSamA, satya, tyAga, vairaagy| hoya mumukSu ghaTa viSe, eha sadAya sujAgya // 138 // dayA zAntiH kSamA sAmyaM vairAgyaM tyAga-satyate / mumunuhRdaye nityamete syuH prakaTA guNAH // 138 // Compassion, Peace, Equanimity, Forgiveness, Truth, Renunciation, Non-attachment are (found) in the heart of Liberable (aspirants of self-realisation), (and) they (are) always awake (there, i.e., active in the heart). STORY STANEPARAN ANA ORG 3MBNARCORREARRZZRAS

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ATMA-SIDDHI Commentary.-"The True language of religion is the language of Love" so said Sabatier. Compassion, peace service, etc. are merely the symbols of this Divine Passionless Passion. NCER 103 139 mohabhAva kSaya hoya jyAM, athavA hoya prazAMta / te kahiye jJAnIdazA, bAkI kahiye bhrAMta // 139 // yatrA'sti mohanaM kSINaM vA prazAntaM bhavet takat / vAcyA jJAnidazA sA'nyA bhrAntatA spaSTamucyate // 139 // When Delusion thought-activity is destroyed (or is suppressed) or has subsided, it is called the condition of the knower (of the Self). All the rest is illusion (Fancy, Error). 140 sakala jagat te eThavat, athavA svamasamAna / te kahiye jJAnIdazA, bAkI vAcAjJAna // 140 // ucchiSTAnnAyamAnaM vA svapravad vetti yo jagat / eSA jJAnisthitirvAcyA zeSaM vAgjAlamAmatam // 140 // The whole world is like rejected food, or like a dream. ( Knowing) this is called the condition of the knower (of the Self). All the rest is lip-knowledge merely.

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KAMALINDAINISTRICTEVER) 104 HAAR ATMA-SIDDHI 55SARI REAK82 R AILER8980288220000000000 aduiciazzirdsai Commentary.--Food once rejected is not taken again, so the wise Believer rejects all the worldly things as undesirable. Therefore he must not take them up again. 141 sthAnaka pAMca vicArIne, chaDe varte jeh| pAme sthAnaka pAMcamuM, emAM nahIM saMdeha // 141 // sthAnapaJcakamAlocya SaSThake yaH pravartate / prApnuyAt paJcamaM sthAnaM nA'tra zaGkAkaNo'pi re!||141|| He who having thought over the (first) five doctrines follows the sixth, gains the fifth doctrine (liberation). There is no doubt in this. 142 deha chatAM jenI dazA, va dehAtIta / te jJAnInAM caraNamAM, ho vaMdana agaNita // 142 // dehAtItA dazA yasya dehe satyapi vartate / tajjJAnicaraNe me'stu dhandanA'gaNitA tridhA // 142 // At the feet of that self-knower who has the embodied condition, (but yet) lives (a life) beyond (all attachment for) the body, there are innumerable obeisances from me. Dedicated to the Feet of the Holy True Teacher.

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