Illuminator of Jaina Tenets

Author(s): Tulsi Acharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/006924/1

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ILLUMINATOR
JAINA TENETS
English Rendering of Jaina-Siddhānta-Dipikā
by
Prof. Satkari Mukherjee
ACHARYA TULSI
danielanternational
Her Personal & Private use only
www.alne betyg

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The Book
The Illuminator of Jaina Tenets is the English version of Jaina-Siddhanta-dipikā composed in Sanskrit by Ācārya Śti Tulsi in sūtra-style with an auto-commentary. The renowned IndoJogist Prof. Satkari Mookerjee very highly appreciated the work and spontaneously decided to render it into English. The translation was finished by 1958, but the publication was delayed as the thoroughly revised edition of the original text was published in the mean time. The task of making necessary additions and alterations was entrusted to the editors who also added new notes, keeping in view new studies on the subject in recent years.
The earliest work on this subject was composed by Vācaka Umāsvāti in Sanskrit with an auto-bhāsya.
The present work gives the fundamentals of Jainism in a nutshell. The treatment of topics is lucid and and critical throughout and summarizes the development of the concepts through the ages.
The editors have attempted at throwing a new light on the ancient Jaina doctrines like paryāpti, types of birth, vertebrates, invertebrates, etc., and some aspects of the Jaina doctrine of karman. A modern student of Jainism will be able to get a correct idea of the basic principles of Jainism in modern perspectives.
The Introduction gives a new treatment to the topics like substance and attribute, space and time, materialistic concept of karman in relation to the modern science of genetics and the two deadly sins of the civilized man, viz. ārambha (the aggressive urge) and parigraha (the possessive instinct) as explained in the ancient Jaina scriptures.
Vain Education International

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ILLUMINATOR OF JAINA TENETS
(JAINA-SIDDHANTA-DĪPIKĀ)

ACARYA TULSI
Translated by
LATE DR SATKARI MOOKERJEE, M.A. PH.D.
Edited with
Notes and Introduction by
DR NATHMAL TATIA, M.A., D. LITT.
MUNI MAHENDRA KUMAR
GRU
ass
Fad
THERED
मत्ती लाउनु क
ANEKĀNTA ŠODHA-PĪṬHA Jain Vishva Bharati LADNUN, RAJASTHAN
INDIA

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© JAIN VISHVA BHARATI, LADNUN, Rajasthan, India
First Published: 1985
Price : Indian Rs. 150/
US $ 20
Published by : Shreechand Bengani, Secretary, Jain Vishva Bharati. LADNUN-341306.
Printed at: Jain Vishva Bharati Press, Ladnun (Raj-India), established by courtesy of Mitra Parishad, Calcutta,

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PUBLISHER'S NOTE
Anekānta Sodha-Pitha, the Research Division of Jain Vishva Bharati, has been publishing critically edited texts of the Jaina Agamas and comparative studies in Jainism in the form of monographs. It has already published scholarly works like Aspects of Jaina Monasticism, New Dimensions in Jaina Logic, etc
The present publication is the English rendering of the Jainasiddhānta-dipika of Ācārya Sri Tulsi, by the late Prof. Dr. Satkari Mookerjee who was a very eminent scholar not only of Jainism but also of Buddhism and Hinduism in their different ramifications. Dr. Mookerjee was a great devotee and admirer of Ācārya Tulsi As early as 1949, giving a vivid picture of what he saw and felt about Terapantha Order and its Head, His Holiness Acārya Tulsi, he observed, "It was a revelation to me that such a mighty spiritual power was let loose in a corner of Rajasthan which, I hope and believe, will one day overwhelm the whole of India and therefrom the rest of the world in course of time.”
This translation entitled Illuminator of Jaina Tenets was completed by Dr. Mookerjee long ago. But as the original Sanskrit text was revised to contain the modern studies in Jainism, and a new edition was published in the mean time, the task of recasting the English translation and notes was assigned to Dr. N. Tatia and Muni Mahendrakumar. We are, however, happy that the book is being published on the occasion of Amsta Mahotsava, marking the completion of 50 years of Ācārya Tulsi's pontificate dedicated to the well-being of mankind.
The logical explanations and the manner in which the subjectmatter has been critically expounded deserve careful attention of the readers. The strenuous task of presenting the Jaina biological tenets in such a comprehensive and scientific way will inspire scholars for further investigations in the field of the Sciences of Life.
I am thankful to the editors for their onerous task in providing new material in their Notes. I am sure, this treatise will prove to be a very useful research guide for the beginners as well as advanced research students of Jainism. The Contents and the Indexes have no doubt enhanced its utility, and the Introduction will, I am sure, provide new matter that would provoke further thinking in the modern scientiac studies.
I should also thank Shri R.S. Soni, Research Officer, for going through the proofs which too was no doubt an arduous work."
Ladnun, 22nd Sept., 1985,
-Shreechand Bengani Secretary, Jain Vishva Bharati

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PREFACE
1
The idea of the English translation of the Jaina-siddhānta-dīpikā originated as early as 1949 when Professor Dr. Satkari Mookerjee made pilgrimage, at the instance of Seth Chandmull Batia, to Jaipur to pay homage to Acārya Sri Tulsi. Professor Mookerjee was very much impressed by the depth and lucidity of the sūtras and the auto-commentary of the Jaina siddhānta-dipikā Giving his impression of his erudition, Professor Mookerjee observed : "Ācāryasri is a man of extraordinary learning. He is master of the Jaina Agamas and of Jaina logic and metaphysics. And his knowledge of the rival schools of thought is of the same high order."
At the initial stage Seth Chandmull Batia took great interest in the English translation of the Jaina-siddhānta-dīpikā and wished to publish it in the Batia Series under the auspices of the Parasnath Jaina Library at Jaipur, managed by the Trustees of Seth Chandmull Batia Trust. Shri Poonam Chand Batia and Padam Chand Batia, the worthy sons of Seth Chandmull Batia, also showed interest in the publication. But unfortunately, on account of inordinate delay in completing the translation and preparing the press copy, the book could not be published in the Batia Series.
The English translation was completed long ago. But when it was ready to be committed to the press, the message came that the original edition of the book had undergone change and that the translation needed a thorough revision. Ultimately, this work was assigned to me in collaboration with Muni Mahendra Kumar. We did the work, and on many an occasion we had to consult Ācāryasri and Yuvācāryasri for clarification of obscure points. The romanization of the text and writing of new notes also took some time before the final press copy could be prepared.
The scholars of Jaina philosophy have been eagerly waiting for this translation since long and sometimes they expressed their impatience for the inordinate delay. The book is now before the readers. The authorities of Jain Vishva Bharti, specially its Secretary, Shri S.C. Bengani, took keen interest in the publication and tried their best to expedite it. Shri RS Soni, Research officer, took great pains in going through the proofs, which was a hard task indeed.
It is now for the scholars of Indology in general, and Jainology in particular, to judge the merits of the work.
Nathmal Tatia
Jain Vishva Bharati, Ladnun (Rajasthan) September 22, 1985,

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CONTENTS
PUBLISHER'S NOTE PREFACE
INTRODUCTION
xiii
ABBREVIATIONS
XXXV
LUSTRE I
DETERMINATION OF THE NATURE OF SUBSTANCE. QUALITY AND MODES
1-25
The five astikāyas 1, kāla (with note on astikāya) 2, dravya as the substratum of guna and paryāya 3, dharma (the auxiliary cause of motion) 4, adharma (the auxiliary cause of rest) 5, akāśa-as doing act of accommodation (with note on dharma and adharma) 6, loka and aloka 7, loka comprises six substances 8, multiform relationship between fīva and pudgala 910. threefold relationship-action, body and auxiliary powers 11, fourfold layers of loka 12, aloka (with note on space, cosmic and super-cosmic and the function of dharma and adharma) 13, pudgala having properties of touch, taste,, odour and colour (with detailed note on matter) 14, eleven attributes of padgalāstikāya 15, atom and aggregated compounds 16, atom-an indivisible particle (with detailed note on atom) 17, skandha, integration of atoms 18, skandha produced by disintegration and redintegration of skandhas 19, snigdha and rūksa atoms 20, their conglomeration 21, time classified (with note on time) 22; time to be inferred from duration, change, action, priority and posteriority 23, dharma, adharma, ākāśa have no motion (note appended) 24, innumerable pradeśas in dharma, adharma, akáša and jīva and other material bodies 25-27, atom and time have no pradeśa 28-29, deśa-a fragment of an entity 30, pradeśa-the indivisible unit of a substance 31, dharma and adharma pervade entire cosmic space (note appended) 32, spatial extension of pudgulas and jīvas 33-34, time exists only in region of time (with note on samayakşetra) 35, guna defined 36, guna-generic and specific (with a note on agurulaghu) 3739, mode defined 40, twofold modes-explicit and implicit 4145, six distinguishing characteristics of modes 46.
LUSTRE II
ASCERTAINMENT OF THE NATURE OF SOUL
26-46
Nine tattvas (with note on categories) 1, consciousness-the

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CONTENTS
**characteristic of the soul (with note on upayoga) 2-3, determipate and indeterminate consciousness 4, knowledge is determinate 5, intuition is indeterminate 6, five kinds of knowledge 7, mati defined (with note on smsti samjñā, cintă and abhinibodha) 8, two kinds of mati 9, classification of śrutanisritā mati 10, avagraha defined 11, vyañjanāvagraha and arthāvagraha (with detailed note) 12, ihā 13, avāya 14, dhāraņā (with note on the four varieties of perceptual cognition) 15, perceptual cog.. nition not depending on verbal symbol falls under four cate gories 16, autpattiki 17, vainayiki 18, karmiki 19, pāriņāmiki 20, jātismsti also a kind of perceptual cognition 21, citta is definite knowledge 22, śrutajñāna defined 23, fourteen varieties of śrutajñāna 24, clairvoyance 25, congenital in the case of denizens of heaven and hell (note appended) 26, clairvoyance due to destruction-cum-suppression of obscuring-karmans in the case of men and lower animals 27, sixfold clairvoyance 28, mind-reading is revealer of modes of mental substances 29, twofold mind-reading --plan and expansive 30, contrast between mind-reading and clairvoyance 31, omniscience defined 32, mati, śruta and vibhanga as nesciences on account of perverse faith}(with note on the three varieties of cognition) 33, intuition defined 34, indriya defined 35, instruments of touch, taste, smell, sight and hearing 36, physical and psychical senseorgans 37-38, two kinds of sense-organ quả psychical (with note on labdhi) 39, objects of sense-organs 40, mind is the organ of apprehension of all objects (with note on mind as quasi-sense) 41, bhäva defined 42, 43, nature of the soul 44, 45, upaśama 46, total cessation of all the karmans 47, destructioncum-subsidence of karman 48, udaya 49, pariņāma 50, two kinds of aupaśamika state 51, varieties of kşāyika state 52, varieties of kşayopaśamika state 53, varieties of audayika state
54.
LUSTRE III
ASCERTAINMENT OF THE CLASSIFICATION OF SOUL AND NON-SOUL
45-57
Two kinds of soul - saṁsāri and siddha 1-2, saṁsāri are of two kinds-trasa, sthāvara (with note on saṁsāri) 3, one-sensed beings 4, being with one or more sense-organs (with note on the attitute of locomotion) S, souls-endowed with mind and not endowed with mind 6-8, developed and underdeveloped souls 9, paryāpti defined 10, sixfold paryāpti 11, prāna defined, (with detailed note on prāņa and paryāpti) 12, tenfold prānas 13, three kinds of birth (with detailed note on sammürcchima in Jaina, Bauddha and Brāhmaṇa traditions) 14, threefold vertebrate (garbhaja) 15, spontaneous and accomplished (upapataja) 16, invertebrate (sammārcchima), (with note) 17, seven kinds of birthplaces (with note on sacitta, acitta, śīta, uşņa, saṁvrta and vivrta) 18, defining characteristic of non-soul is

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absence of consciousness 19, varieties of non-soul-dharma, adharma, akāśa, kāla and pudgala 20.
LUSTRE IV
ASCERTAINMENT OF THE NATURE OF BONDAGE, MERIT, DEMERIT AND INFLUX
58-83
Karman defined (with detaited note on karman and karmavargana) 1, karman as cause of covering, distortion, destruction and good and bad states 2, eight types of karman 3, ghāti, aghati karmans (with note) 4, various states-bondage, augmentation, attenuation, existence, realization, premature realization, transference, subsidence, nidhatti and nikācană (with quotations from Studies in Jaina Philosophy) 5, bondage (with note) 6, four viewpoints for bondage-type, duration, intensity and mass 7, eight fundamental types and ninety-seven sub-types of bondage as enumerated in Pannavaņā and Tattvārthadhigama. sútra 8, duration 9, intensity 10, accumulation of aggregates (pradešas) (note appended) Il, merit-auspicious karman 12, punyabandha concomitant with dharma (note appended) 13, demerit-inauspicious karman 14, merit and demerit distinguished from bondage quâ substance and quâ function 15, influxintrinsic mutation of the soul (note appended) 16, five causes of influx-perversity, non-abstinence, remissness, passion and activity 17, perversity defined 18, twofold perversity-deliberate and non-deliberate 19, non-abstinence means non-renunciation 20, remissness means absence of vigour (detailed exposition of pramada) 21, passion defined 22, varieties of passion-anger, pride, deceit and greed 23, four sub-varieties of each of the above (with detailed note on the four kaşāyas) 24, activityof body, speech and mind 25, auspicious and inauspicious activity 26, nirjară of karmic matter in auspicious activity 27, leśyā means transformation of the soul due to association with material aggregates of body, speech and mind (note appended) 28, leśyā classified-black, blue, pigeon-coloured, luminous, filament-coloured, and white (with note on dravya-leśyā and bhāva-leśyā) 29
LUSTRE V
DETERMINATION OF THE NATURE OF INHIBITION, FALLING OFF AND EMANCIPATION
84-102 Inhibition is the arrest of influx 1, fivefold inhibition-right faith, abstinence, absence of remissness, absence of passion and absence of activity 2, right faith means firm conviction in truthfulness of truth (note appended) 3, five kinds of right faith-due to subsidence, due to destruction, due to subsidencecum-destruction, due to residual tasting of right faith and due to enjoyment of relevant kar nan (detailed n e on siny aktva) 4.

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viii
CONTENTS
right faith can be spontaneous as well as conditioned by other ways and means 5, karana (operation of spiritual energy) necessary for both the above 6, karana is particular transformation of the soul). threefold karaṇa-automatic, unprecedented and unamenable to lapse 8, right faith consists of tranquillity, desire for salvation, detachment, compassion and spiritual belief (with note on samvega) 9, infringements of right faith-scepsis, perverse proclivity, doubt, admiration for heretics and cultivation of familiarity with them 10, means of right faithabsence of scepsis, absence of perverse proclivity, absence of doubt, unblurred vision, strengthening, stabilization, regard and exaltation 11, abstinence-renunciation of sinful propensities (note appended) 12, absence of remissness means selfabsorption 13, absence of passions (with note on vītarāgata) 14, absence of activity 15, nirjarā defined 16, penance also is a sort of nirjarā 17, voluntary and involuntary nirjară (with a detailed note on nirjarā) 18, emancipation defined 19, liberated soul is disembodied soul, with uncovered knowledge and intuition and with no delusion 20, synonyms-iiberated, enlightened, emancipated, Great Soul, Great Lord and Lord 21, emancipated souls are infinite in number and neverreturners 22: fifteenfold emancipated souls 23, emancipated souls instantly move up to the top of cosmic universe 24, their dwelling place is slightly concave 25, soul and non-soul have nine categories 26, souls are devoid of touch, taste etc 27; among non-souls some are material too 28
LUSTRE VI
ASCERTAINMENT OF THE PATH OF EMANCIPATION 103-132
Path to emancipation-right faith, right knowledge, right conduct and right penance I, right faith means true view 2, right knowledge is true cognition (with detailed note on darśana, jñana, cāritra and tapas) 3, right conduct means practice of great vows 4, five types of conduct-preliminary initiation, confirmation by ordination, purificatory conduct, conduct attended with subtle passions, and perfect conduct (with detailed note on role of knowledge) 5, mahāvratas-noninjury, truthfulness, non-stealing, celibacy and non-possession 6, non-injury explained 7, truthful revelation of truth 8, nonstealing-non-acceptance of what is not given 9, celibacy--- restraint of senses and mind 10, non-possession--relinquishment of 'having mode' 11, samiti defined (with a detailed note on comportment) 12, īryā-careful movement in walking (note appended) 13, bhāṣā—sinless utterance (with note) 14, eșanābegging alms free from blemishes (detailed note on eşaņā)fifteen udgamadosas, sixteen utpādanadoşas, ten grahaņaişaņā and five paribhogaişaņā) 15, ādāna-niksepa-careful using and laying articles for regular and occasional use 16, utsarga-careful disposal of excreta 17, gupti-inhibition of mind, speech and body (with note on gupti and samiti) 18, amiprekşā—self

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CONTENTS
contemplation, or meditation (note appended) 19-20, objects of contemplation enumerated (detailed note on twelve bhāvanās) 21, partial abstinence 22, aņuvratas-abstinence from gross violence, falsehood, stealing, incontinence and possessiveness (note appended) 23, seven śikṣāvratas-four practical vows and three qualifying vows (detailed note appended) 24, pratimās-intensive courses (detailed note appended on eleven pratimās) 25, saṁlekhanā - scraping penance unto death (note appended) 26, conditions of great falling off of karman (mahānirjara) 27, right penance 28, six external penances enumerated 29, anaśana-avoidance of aliments 30, ünodarikā-reduction 31, vrtti-samkṣepaconditional acceptance of alms 32, rasa-parityāga-abstinence from delicacies -33, kāyakleśa-austerity 34, pratisaṁlinatā -seclusion 35, six internal penances enumerated 36, prāyaŚcitta-ten kinds of atonements 37, vinaya-reverence 38, vaiyāvsttya -tenfold service 39, svādhyāya-scriptural study (of five types) 40, dhyāna-fixing of thought 41, dharmya and śukla-dhyānas 42, four kinds of dharmya dhyānas (detailed note on dhyānas 43, śukla-dhyānas-pure concentration of four varieties (note) 44, concentration due to anger and anguish is not penance 45, arta dhyāna defined 46-47, raudra dhyāna—thought for violence, falsehood, stealing and worldly things 48, vyutsarga-abandonment, material as well as spiritual 49
LUSTRE VII
NATURE OF SPIRITUAL DEVELOPMENT
133—154 Fourteen states of soul (notes appended) 1-2, mithyādışțiperverse notion about truth (note appended) 3, sāsvādana samyagdsşti-lingering taste of right belief (note appended) 4, right-cum-wrong belief (with note) 5, aviratasamyagdsstiright belief attended with non-abstinence 6, deśaviratapartially abstinent (detailed note on the fifth state of spiritual development) 7, pramatta-samyata-self-restrained but unexempt from remissness 8, apramatta-samyata-self-restrained and also exempt from remissness (detailed note on the scheme of guṇasthānas) 9, nivsttibādara-soul possessed of dissimilar coarse passions 10, anivsttibādara-soul with similar coarse possions (detailed note on 8th and 9th states of spiritual development) 11, two ladders of ascent to higher states 12, súkşmasamparāya--soul having subtle passions (detailed note on this guṇasthāna) 13, souls with repressed or extirpated delusion 14, sayogikevalī-omniscient with activities 15, ayogikevalī---omniscient with total cessation of all activities 16, duration of the gunasthānas (detailed note appended) 17, eight states of nirjarā (note appended) 18, transmigrative bondage of karmans 19, karmic bondage in the case of vītarāga 20, omniscient with total cessation of activities (note on the 14th stage appended) 21, non-omniscient envelopedin

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X
CONTENTS
ignorance 22, embodied souls have all the fourteen states 23, body experiences pleasure and pain 24, five kinds of bodies enumerated 25, audārika, vaikriya and äharaka bodiesprogressively subtler 26, taijasa and kārman bodies have progressively infinite material atoms, and continue to another birth 27-28, samudghata-projection in diverse directions (note on samudghata appended) 29, seven kinds of samudghata enumerated 30, bodies not subject to abrupt end of life-span 31, beings subject to abrupt end 32, causes of abrupt end of life-span-emotional impulses, weapons, food, distress, accident, contact and suffocation 33
LUSTRE VIII
ASCERTAINMENT OF THE NATURE OF DEITY, PRECEPTOR AND RIGHTEOUSNESS
Arhan the deity 1, guru-one free from fetters 2, dharmameans to soul's purification 3, many types of dharma 4, ahimṣā 5, śrutacaritra 6, samvara-nirjara 7, three types of dharma-well-learnt, well-concentrated and well-practised 8, four types of dharma-knowledge, faith, conduct and penance 9, five types of dharma-non-injury, truthfulness, non-stealing, celibacy and non-possession 10, dharma by yet another ten modes (note appended) 11, righteousness proper distinguished: from righteousness popular 12-13, detailed exposition of righteousness popular (note appended) 14-15
155-161
LUSTRE IX
ASCERTAINMENT OF THE NATURE OF COMPASSION, CHARITY, BENEFICENCE ETC.
Daya-protection of soul from sinful activity 1-3, instruments for the cultivation of compassion-right persuation, deliberation on karmic fruition of violent indulgence and vow of astinence from injury 2, compassion popular intermixed with delusion (stories from Jñatṛdharmakatha and Uttaradhyayanasutra appended) 4, compassion may nourish non-restraint also and may involve coercion 5, protection of life may be incidental as well (examples from Bhikṣusvamin appended) 6, states of soul's delusion 7, delusion not restricted to one's own relatives or to others, but depends on conditions conducive to it 8-9, delusion may be for one or many 10, raga-desire for happiness informed with non-restraint 11, dveṣa-desire for inflicting suffering 12, mādhyasthya-absence of attachment and hatred 13, asamyama-non-abstinence from acts of injury 14, samyama-abstinence from acts of injury 15, dana-offering food, drink etc 16, nirvadyadāna promotes self-restraint 17, upakāra-offering cooperation 18, mundane and supramundane beneficence 19, lokottara upakāra uplifts the soul 20,

162-176

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CONTENTS
laukika upakara fond not getting the una sent of the soul is
laukika upakāra not for self-restraint 21, sukha-delight for getting the desired and not getting the undesired 22, duḥkhaopposite to sukha 23, what arrests the upliftment of the soul is to be discarded 24.
LUSTURE X
ASCERTAINMENT OF THE NATURE OF VALID COGNITION, WAYS OF APPROACH AND TRANSFERRED EPITHET
177—198
from\alpere appendent repudia
Tattvas to be understood through pramana, naya, niksepa 1, pramāna--what takes stock of reality 2, pratyakșa and parokşa valid cognition 3, pratyakşa is vivid cognition 4, two kinds of pratyakşa (immediate intuition) 5, pāramārthika (transcendental) means intuition of the omniscient 6, avadhi and manaḥparyāya are inferior varieties of the above (note appended) 7, såṁvyavahārika (empirical intuition) depends upon sense-organs and mind 8, parokşa (mediate) cognition lacks in vividness (note appended) 9, mati and śruta pramāņa are also parokşa 10, five varieties of paroksa enumerated 11, smsti-stimulation of memory trace "that thing" (note appended) 12, pratyabhijñā
-synthetic cognition "this is indeed that" (note appended) 13, tarka-knowledge of universal and necessary concomitance 14, anumāna—knowledge of the probandum from the probans (note appended) 15, agama-knowledge of the meaning gained from a person of unimpeachable authority 16, sevenfold predication (note appended) 17, naya-comprehending a particular aspect of reality without repudiating other aspects 18, sevenfold ways of approach and observation 19, naigama --cognizance of the intention of the speaker (detailed note appended) 20, sam. graha (synthetic approach)—unitive apprehension of the common character (detailed note appended) 21. vyavahāra (analytic approach)-systematic differentiation of the synthetic class-concepts 22, rjusūtra (straight approach)-cognizance of the actually present mode (note appended), 23, sabda naya (verbalistic approach)-cognizance of the entitative difference due to tense, gender, number etc. (note appended) 24, samabhirūdha (etymological) - cognizance of the difference of words 25, evambhūta (actualistic-cogpizance of a real as its true meaning (note appended) 26, two more varieties of naya-niscaya (scientific) and vyavahāra (popular) 27, a real is possible object of valid cognition (detailed note appended) 28, a cognizable object may be universal-cum-particular, existent-cum-nonexistent, eternal-cum-noneternal, expressible-cum-nonexpressible 29, samanya denotes similarity 30, viseșa denotes dissimilarity 31. sat has origin, cessation and continuity 32, asat is opposite of the real 33, nitya is want of lapse from existence 34, anitya means change 35, vācya is what comes within the province of speech 36,"avācya is beyond the province of speech 37, reconciliation of diversity of relations is sangati 38, result of pramanā cessation of ignorance or illumination of the cognizable
stic approaesent mode Straight appration of the
-cognizanete appended) ach)-cogni, yn

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object (detailed note appended) 39, other result-knowledge about avoidance or acceptance or unconcern 40, the self is the pramātā 41, niksepa defined 42, four kinds of niksepa enumerated 43, nāma (name la belled arbitrarily) 44, sthāpanā (Dame labelled on a representation), (note appended) 45, dravya (name labelled on a substance with potentiality) 46, bhāva (name: labelled on an actual fact) 47, entities subjected to nikșepa 48,
fourteen kinds of entities subjected to niksepa 49. EULOGISTIC VERSES
199—202 INDEX I : AUTHORS MENTIONED
203 INDEX II : WORKS AND PAPERS QUOTED
203—204 INDEX III: GENERAL SUBJECTS
204—205 INDEX IV : SANSKRIT AND PRAKRIT WORDS 205—2'12

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INTRODUCTION
The Jaina-siddhānta-dīpikā is a concise treatise composed in sutras with a brief auto-commentary It is a lucid exposition of some of the essential tenets of Jaina philosophy. It is suitable for a beginner as well as an advanced student of Jainism. The basic tenets of Jaina ontology, epistemology and ethics have been expounded comprehensively and critically, throwing light on the features that distinguish them from similar concepts in other branches of Indian philosophy. Very valuable notes have been added by Professor Mookerjee at a number of places, which put the Jaina concepts in a comparative perspective.
While editing the book, I had occasions to discuss some fundamental problems of Jaina philosophy with Acaryaśrī and Yuvacāryaśrī and as a result, I selected some issues for further discussion in the Introduction. A brief survey of these issues is attempted below.
1. THE SEVEN TATTVARTHAS
The Jaina doctrine of seven tattvärthas or tattvas (categories of truth) has a prototype in the four arthapadas, namely, heya (the avoidable), heya-nirvartaka (the basic cause of the avoidable), hāna (avoidance), and hānopāya (the way of avoidance), a right knowledge of which was considered as leading to emancipation.1 Even as the medical science has four limbs, namely, roga (disease), roga-hetu (cause of disease), ārogya (cure), and bhaișajya (remedy), the spiritual science too has four parts, namely, saṁsāra (transmigration in the world), samsara-hetu (cause of transmigration), mokṣa (emancipation), and mokṣopāya (the path leading to emancipation). The four arthapadas, asserts Uddyotakara, are expounded by all the ācāryas in all their treatises concerned with the science of spiritualism.3 The famous four noble truths of Buddhism, namely, suffering, cause of suffering, emancipation, and the path leading to emancipation also confirm the universal rule enunciated by Uddyota
1 ND, p. 33.
2 YBh, II. 15.
3 ND, pp. 34-5: etāni catvāry arthapadani sarväsv adhyatmavidyāsu sarvācāryair varṇyanta iti. Also see ND, p. 11,

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INTRODUCTION
kara. In the Ratnagotravibhāga, it is said “Even as the disease is to be known, the cause of disease is to be avoided, health is to be attained, and medicine is to be tried, exactly so the suffering is to be known, the cause of suffering is to be removed, emancipation is to be realized, and the path of emancipation is to be practised."
The seven tattvas of Jainism can similarly be divided into four groups, namely, jīva-ajīva, ásrava-bandha, samvara-nirjarā, and mokşa. Here the first group stands for the saṁsāra consisting of the interaction between jīva (sentient principle) and ajīva (non-sentient principle), the second represents the basic cause of samsára, the third explains the way of disentanglement from transmigration in saṁsāra, and the fourth stands for emancipation from suffering.
The above-mentioned fourfold division of the spiritual science in the different schools of Indian philosophy clearly demonstrates that there was a common undercurrent of metaphysical thinking in Indian thought.
Of the seven tattvas, the asrava (influx) stands for the innate predispositions, instincts, habits, tendencies, and passions that determine the personality of the soul and are responsible for its good and bad behaviour. It is an inheritance of the past life, and also the creator of a new life in the future. The resultant of asrava is 'bandha (bondage). The asravas find expression in our thought, word, and deed that lead to bandha. The antidotes to āstava and bandha are sarvara and nirjarā. Samvara is inhibition of instincts and impulses. The nirjarā is total uprooting of the instincts and impulses. The result of saṁvara and nirjarā is mokşa (emancipation).
Almost all Indian philosophers are mostly agreed about the first two tattvas, namely, saṁsāra and samsāra-hetu There are, however, different opinions regarding the nature of mokşa (emancipation) and the moksopāya (the path leading to mokşa). These topics have been discussed by eminent scholars in their accounts of Indian philosophy, and therefore we do not feel any need to discuss them here.
пее.
1 IV. 52:
vyādhir jñeyo vyādhihetuḥ praheyaḥ svästhyam prāpyan bheşajam sevyam evam/ duhk ham hetus tannirodho'tha margo jñeyam heyah sparsitavyo nişevyah 11

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INTRODUCTION II. SUBSTANCF, QUALITIES, MODES
-DRAVYA, GUŅA, PARYĀYA A substance has been defined as the substratum of qualities and modes. The qualities and modes cannot be imagined as attributes without any support. Such support is the substance. The qualities are the attributes that are the permanent features of a substance, whereas the modes are the passing features of it. The relation between a substance and its qualities has been thoroughly discussed in all the branches of Indian philosophy. .
The problem of the relation between a substance and its attributes received the serious attention of all western philosophers too since the time of Aristotle. Various criteria of substance are found in Aristotle's works. These criteria are embodied in the notions of substance as (i) the concrete individual, (ii) a core of essential properties, (iii) what is capable of independent existence, (iv) a centre of change, (v) a substratum, and (vi) a logical subject. The crucial issue however is whether there is an independent entity underlying the sensible attributes. We perceive qualities and modes but do we perceive the substratum underlying those qualities?
Kaņāda defines substance as that which possesses qualities and actions, and is an inherent cause. . The most important part of this definition is the concept of substance as the inherent or material cause (samavāyi-kārana). An effect must have a substratum and this substratum is necessarily a substance. Umāsvāti defines dravya (substance) as that which is possessed of guņas (qualities) and paryāyas (modes). And subsequently he defines a guna as that which has substance as its substratum and is not itself the substratum of any other quality. Here substance and quality are defined as relative to each other so that the explanation is circular and tautologous : qualities are what qualify substances and substances are what have qualities. But at another place Umăsvāti gives a definition of substance which avoids this fallacy of circularity. Here substance is defined as what is existent (sat, real) and the existent is defined as what is subject to origination, cessation and continuity. A substance, according to this definition, is a real that endures through its different transformations and transmutations. In other words, that aspect of a real is substance which never ceases to 1 TSū, V. 37. 2 Ibid., V. 40. 3 Sarvārthasiddhi, V. 29-30 : sad dravyalakşaņam; utpāda-vyaya-dhrauvya-yuktam
sat.

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exist while passing through phases that appear and disappear. A real, however, is an entitative whole that changes as well as endures. The differentiation between dravya and paryaya is ultimately an intellectual device for the enlightenment of a beginner. It is not true, according to the Jaina logician, that the modes alone are subject to change, while the substance is static and unchanging. The truth is that the substance also is liable to change, though not to absolute cessation and disappearance like the modes. This is confirmed by Siddhasenagaṇī in the following
verse:
xvi
abhinnāṁśaṁ matam vastu tathobhayamayatmakam / pratipatter upayena nayabhedena kathyate //1
That is, an entity is a single whole and it has the dual aspect of change and permanence. The division of it as substance (dravya).and mode (paryāya) is only a device for the enlightenment of the tyro.
The Yoga-Bhasya also agrees with this analysis of the nature of substance when it asserts: parmarthatas tv eka eva pariņāmaḥ. dharmisvarūpamātro hi dharmaḥ, dharmivikriyaivaiṣā dharmadvārā prapañcyata iti.2 That is, the change is virtually of only one kind; the attribute (dharma) is identical in nature with the substance (dharmin). It is change of the substance itself that is explained as the change of attributes.
III. THE FIVE ASTIKAYAS AND KĀLA
The Jaina philosopher postulates six dravyas (substances) of which the five, namely, jiva, dharma, adharma, ākāśa and pudgala are astikāyas, and the sixth, namely, kāla is not an astikāya. Astikāya means a substance that has an extended body. Kala has no extension in space, because it is atomic in magnitude. Siddha senagaṇī has given a novel interpretation of the term astikāya. The particle asti indicates the persistent nature of a substance, whereas the expression kaya stands for the aspects of utpāda (origination) and vyaya (cessation).3
The purpose of the expression kaya in astikāya, according to Umāsvāti, however, is to indicate the plurality of pradeśas (points) in the substances, namely, jiva, dharma, adharma and ākāśa and the plurality of avayavas (parts) in the material bodies, another purpose being the
1 TSũ, Vol I, p. 394.
2 YBh, III. 13.
3 TSū, Vol I, pp. 317-8: kāyaśabdenāpattir abhidhitsita'stiśabdena dhrauvyam iti. (apatti āvirbhāvatirobhāvau, vastuna utpada-vināśāv iti yavat)......asti casau kāyaś cety astikāyaḥ, dhruvaś cāsāv utpadavināśavāmś cety arthaḥ.

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exclusion of kāla from the category of astikāya because it has neither pradeśas nor parts. A material atom (paramānu) is also conceived as possessed of parts, inasmuch as it has taste, smell, colour, and touch which are conceived as its parts in the scriptural tradition; a material atom has indeed no physical parts (dravyāvayava), but it has indeed logically intelligible parts (bhāvāvayava).
In this connection it is necessary to explain the nature of a pradeśa with reference to the substances. The jiva, dharma, adharma and lokākāśa (cosmic space) have each an equal number of pradeśas which are numerically innumerable. Now the problem is-how can a jīva which has different magnitudes co-extensive with the body that it might happen to occupy have the same number of pradeśas as that in the dharmästi. kāya or adharmästikāya that spread over the whole of the cosmic space? The Jaina conception of pradeśa explains the problem. A pradeśa has dimensions, and a standard pradeśa is the pradeśa of dharmästikāya, adharmāstikāya or ākāśāstikāya. Thus the cosmic ākāśa is conceived as having an innumerable number of pradeśas. In other words, the dimension of a standard pradeśa is the volume of the cosmic ākāśa divided by an innumerable number. This is about the standard pradeśa. The pradeśa of the soul (which, according to Jainism, has demensions) is, however subject to contraction and expansion. The soul is neither atomic nor ubiquitous in size according to Jainism. A pradeśa of a soul in its maximum expansion is coextensive with the standard pradeśa of dharmāstikāya, adharmāstikāya and ākāśa. The dimensions of the soul, however, vary in accordance with the dimensions of the body it might happen to occupy, but the number of its pradeśas remains fixed, being innumerable in number, there being only contraction and expansion of the pradeśas according to necessity.
The upshot is that a pradeśa of Jaina philosophers is not like the Euclidean point that has no dimension. It is perhaps comparable to the
1 Ibid., p. 316: kāyagrahaņam pradeśāvayava-bahutvärtham addhāsamayaprati
şedhārtham ca. 2 Ibid., pp. 318-9 : nanu caiko'pi parmānuh pudgaladra vyam eva. sa katham
bahvavayavo bhavet? kimatra pratipādyam ? nanu prasiddham evedam eka-rasagandha-varno dvisparsas cīņūr bhavati, bhāvāvayavaih sävayavo dravyāvaya: vair niravayava iti. agamaś ca : "kaivihe nam bhamte bhāvaparamāņū pannatte ? Goyamā cauvvibe bhāvaparamāņā paņpatte...tam jahä-vannamamte, rasamaste,
gamdhamamte phāsamamte iti”. 3 TSū, V. 16: pradeśa-samhära-visargābhyām pradipavat,

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INTRODUCTION
point in the Gaussian system of Geometry used by Einstein.
The Jaina concepts of ákāśa, dharma and adharma are very peculiar. The akaśa is infinite. It is divided into cosmic akaśa and acosmic åkāśa. The cosmic äkāśa is finite. It is that portion of the infinite ākāśa, which is occupied by dharma, adharma, jiva and pudgala
The basic property of ākāśa is to provide place for the other substances, Akāśa, as penetrated by dharma and adharma (which are the mediums of motion and rest respectively), accommodates the jīvas and pudgala whether they are in motion or in rest ?
As regards pudgala, namely, material bodies and atoms, they have the qualities of colour, taste, odour and touch The Jaina philosopher does not believe in class distinctions of atoms like earth, air, fire, and water as the Vaišeșika philosopher does: The atoms give rise to different species of matter. It should be noted in this connection that a material atom has no physical parts (pradeśa), whereas a material body necessarily has. Another peculiar feature of the Jaina atomic theory is that an infinite number of atoms can find room in the same space-point that is occupied by a single atom.
Now we come to the substance called kāla. The Jaina philosophers are not agreed about the substantial nature of kala. Some say that it is a quality; some again are of the view that it is a mode. But there is also a scriptural tradition that kala is a substance. According to the Digambara tradition there are as many time atoms as there are pradeśas in the cosmic space, a single pradeśa being occupied by one time-atom.
1 cf. Basham : "Jainism and Buddhism" in William Theodore de Bary, ed, Sources
in Indian Tradition, Vol. I, Page 77, n. 3. 2 TSü, Vol I, p. 332: avagāhinām anupraveśavatäm avagāhaḥ praveśah pratiştha
pudgalādīnām dharmadharma-dravya-dvayāvagādhe vyomni bhavati. 3 lbid., p. 328 : sarveşām pradeśāḥ santi, anyatra paramāņoh. avayavās tu skan
dhānām eva: 4 Ibid., p. 333 : paramāņor ekasminn eva pradeśe, dyaņukasyaikasmin dvayoś ca,
tryaņukasyaikasmin dvayos trişu ca, evam caturaṇukādinām samkhyeyāsamkhye
ya-pradeśasyaikādisu samkhyeyeşu asamkhyeyesu ca, anantapradeśasya ca. 5 Ibid., pp. 429-433. 6 Sarvārthasiddhi, 602 : lokākāśasya yāvantaḥ pradeśās tåvantaḥ kālāņavo niskriyā ekaikākāśa-pradeśe ekaikavšityā lokam vyāpya vyavasthitaḥ. uktam ca
logāgāsapadese ekkekke je třhiyā hu ekkekkā / rayaņānam rāsī viva te kālāņū muñeyavvā //

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In the light of the above-mentioned concepts of ākāśāstikaya, dharmastikāya, adharmāstikāya and kala, a complete description of any thing or event, in motion or in rest, would depend on a proper reference to the specific space-point and time-point related to the thing or event. The oft-mentioned Jaina formula that the determination of any thing should be made with reference to the dravya, kṣetra (place), kāla and bhāva (attribute) of that thing is to be understood in the light of this mutual relationship between space and time, as well as a substance and its attributes.
A short account of the concepts of space and time in western and modern thought will help the reader in appreciating the Jaina concepts.1 Space is popularly thought of as an all-pervading ether or as some sort of container allowing a thing to move from one place to another. The concept of empty space was not generally entertained, though Democritus and the atomists clearly distinguished between the atoms and the void which separated them. Lucretius wrote of space as though it were a container. Plato thought of space as a receptacle, the fostermother of all becoming. Aristotle tried to define place by reference to the cosmos as a whole. He thought of the cosmos as a system of concentric spheres, and the outermost sphere of the cosmos would, in his view, define all other places in relation to itself. Descartes held that the essence of matter is extension, and so, there can be no such thing as a vacuum Leibniz held a relational theory of space. Space is merely a system of relations in which indivisible substances, or "monads", stand to one another. Kant argued against both a naive absolute theory of space and a relational view. He held that space is something merely subjective. Newton held absolute theories of space and time. What is important in Newtonian dynamics is not the notion of absolute space but that of an inertial system. Psychologically, it was convenient for Newton to think of inertial axes as though they were embedded in some sort of ethereal jelly-absolute space. Newton could equally have taken up the position, later adopted by Mach, that inertial systems are determined not by absolute space but by the large-scale distribution of matter in the universe.
The theory of relativity certainly forces us to reject an absolute theory of space, if by this is meant one in which space is taken as quite
1 What follows is based on the articles on "Space" and "Time" in the Encyclopedia of Philosophy (Macmillan Publishing Co., New York, 1972).

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separate from time. Observers in relative motion to one another will take their space and time axes at different angles to one another; they will, so to speak, slice space-time at different angles. The special theory of relativity, at least, is quite consistent with either an absolute or a relational philosophical account of space-time, for the fact that spacetime can be sliced at different angles does not imply that it is not something on its own account.
Some philosophers felt that time was incapable of rational discursive treatment and that it was able to be grasped only by intuition.
Augustine was puzzled by how we could measure time. He seems to. have been impressed by the lack of analogy between spatial and temporal measurement.
We commonly think of time as a stream that flows as a sea over which we advance. The two metaphors come to much the same thing, forming part of a whole way of thinking about time which D.C. Williams has called "the myth of passage." If time flies past us or if we advance through time, this would be a motion with respect to a hypertime. The idea of time as passing is connected with the idea of events changing from future to past. We think of events as coming from the future and caught in the spotlight of the present and then receding into the past.
The philosophical notion of duration seems to be heavily infected with the myth of passage. Thus, Locke says that "duration is fleeting extension.” More recently, Bergson has made the notion of duration (durée) central in his philosophy. According to him, physical time is something spatialized and intellectualized, whereas the real thing, with which we are acquainted in intuition (inner experience), is duration. Unlike physical time, which is always measured by comparing discrete spatial positions, for example, of clock hands-duration is the experienced change itself, the directly intuited nonspatial stream of consciousness in which past, present and future flow into one another. Bergson's meaning is unclear, partly because he thinks that duration is something to be intuitively, not intellectually, grasped. It is closely connected in his thought with memory, for in memory, he says, the past survives in the present. Here he would seem to be open to the objection, u against him by Bertrand Russell in his History of Western Philosophy, that he confuses the memory of the past event with the past event itself or the thought with that which is thought about.
The theory of relativity illustrates the advantage of replacing the

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INTRODUCTION
separate notions of space and time by a unified notion of space-time. In particular, Minkowski showed that the Lorentz transformations of special relativity correspond to a rotation of axes in space-time. He showed how natural the kinematics of special relativity can seem, as opposed to Newtonian kinematics, in which, in effect, we should rotate the time axis without correspondingly rotating the space axes. Since the theory of relativity it has become a commonplace to regard the world as a four dimensional space-time manifold. Nevertheless, even in the days of Newtonian dynamics, there was nothing to prevent taking this view of the world, even though it would not have been as neat as it is in relativity theory. If we pass to the four-dimensional way of looking at things, it is important not to be confused about certain conceptual matters. Confusion will arise if we mix the tenseless way of talking appropriate to the four-dimensional picture with our ordinary way of talking of things as enduring substances, “the permanent in change."
Isaac Newton held to an absolute theory of space and time, whereas his comtemporary Leibniz argued that space and time are merely sets of relations between things which are in space and time. Newton misleadingly and unnecessarily expressed his absolute theory of time in terms of the myth of passage, as when he confusingly said, "Absolute, true and mathematical time, of itself and from its own nature, flows equably without relation to anything external.” The special theory of relativity has made it impossible to consider time as something absolute; rather, it stands neutrally between absolute and relational theories of space time. The question as between absolute and relational theories of space-time becomes especially interesting when we pass to the general theory of relativity: According to this theory, the structure of spacetime is dependent on the distribution of the matter in the universe. In most forms of the theory there is nevertheless a residual space-time structure which cannot be thus accounted for. A curvature is usually attributed to space-time even in the complete absence of matter, and the inertia of a body, according to this theory, depends in part on this cosmological contribution to the local metrical field and hence not solely on the total mass of the universe, as a purely relational theory would require. Research on this question is still going on, and until it has been decided, Mach's principle (as Einstein called it), according to which the spatio-temporal structure of the universe depends entirely on the distribution of its matter, will remain controversial. But even if Mach's principle were upheld, it might still be possible to interpret matter, in a

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INTRODUCTION
metaphysical way, as regions of special curvature of space-time.
It is sometimes thought that the picture of the world as a spacetime manifold is incompatible with free will. It is thought that if one of my future actions exists (tenselessly) in the space-time manifold, then it is fated that I will do this action, and I cannot be free not to do it. To evade this conclusion, philosophers have sometimes been inclined to reject the theory of the manifold and also to deny that propositions about the future have to be either true or false. This view can be contested at several levels. First, the fact that one of my future actions exists in the space-time manifold does not mean that I am fated to do it, in the sense that I come to do it independently of what I do in the mean time. It will still be my choice. Second, the doctrine of the spacetime manifold does not even imply the weaker doctrine of determinism. Determinism asserts that the laws of nature connect earlier and later spatial cross sections of the manifold in a determinate way, whereas indeterminism denies this. Thus, according to determinism, a complete knowledge of one spatial cross section of the universe would enable a superhuman calculator (who knew enough law of nature) to deduce what other spatial cross sections would be like. Indeterminism, being only a denial of a certain sort of connectedness between elements of the manifold, is quite compatible with the theory of the manifold as such. Third, it could be argued that free will is perfectly compatible with determinism anyway. On three counts, therefore, we may assert that the theory of space-time has, in fact, nothing at all to do with the question of free will.
IV. THE JAINA DOCTIRNE OF PARIŅĀMA
Pariņāma or change is a fundamental philosophical problem that has received the keen attention of all thinkers. There are two fundamentally opposed views of reality, namely the view that (i) only what is eternal and unchanging is the real, and that (ii) only what is incessantly changing is the real. The former is called “the Philosophy of Being” and the latter "the Philosophy of Becoming". In the former, change is con
sidered as absolutely unreal, while in the latter change is the essence of · things; according to the former, it is only the dravya or substance that is
real, in the latter it is only the paryāyas or modes that are real.
The upholders of the Philosophy of Being explain change as only an illusion created by our ignorance or nescience. On the other hand, the supporters of the Philosophy of Becoming regard an eternal sub

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stance as only a figment of our imagination due to attachment to the self and worldly possessions.1
In Indian thought the Philosophy of Being is called atmavāda (the doctrine of an abiding entity) and the Philosophy of Becoming anātmavāda (the doctrine of the denial of an abiding entity).
The principal supporter of the Philosophy of Being is the Vedantic monist who considers the Brahman as eternal, immutable and one, and considers plurality as unreal. The puruşa of Saṁkhya-Yoga philosophy is also eternal and unchanging. The principle opposed to Brahman in Vedanta is māyā or illusion, whereas the principle distinguished from the puruşa in Samkhya-Yoga is the prakṛti or primordial matter that undergoes change in the interest of the puruşa. The change of prakrti is reversible inasmuch as the evolutes can return to the state of prakṛti. Buddhism believes in change which is irreversible because what is past is past for ever. The prakrti of the Samkhya-Yoga philosophy is a compromise between the immutable Brahman of the Vedantin and the ever-changing aggregates of the Buddhist fluxist. In technical terms, the change of the Vedantin is called vivarta (apparent orgination), that of the Buddhist pratītyasamutpāda (dependent origination), and that of the Samkhya-Yoga pariņāma (transformation). There is another theory of change, called ärambhavāda (doctrine of novel origination of effect) which is propounded by the Nyaya-Vaiśeşika school. Apart from the ārambhavada (asat-karyavāda, the doctrine of the pre-nonexistence of effect in the cause) and parināmavāda (sat-karyavāda, the doctrine of pre-existence of the effect in the cause), there is another theory of change called sadasat-karyavāda (the doctrine of the existence-cumnonexistence of the effect in the cause) propounded by the Jaina philosophers. According to the Jaina theory, the change is irreversible, as the mode that has passed away does never return. The substance that underlies the modes is however eternal in the sense that it never loses its essence.2 Both the substance and the modes are real. The substance also, like the modes or attributes, is undergoing change incessantly.3 There is a constant renewal of the substance. An unchanging substance
1 Pramāṇavārtika, I. 202:
sukhi bhaveyam duḥkhī vā mā bhūvam iti tṛṣyataḥ / yaivaham iti dhiḥ saiva sahajam sattvadarśanam //
2 TSū, V. 30: tadbhāvāvyayam nityam. See also the Bhāṣya and Ţikā. Cf. Patanjali's Vyakaraṇa-Mahābhāṣya (Paspaśā): tad api nityam yasmims tattvam na vihanyate, 3 Vide supra, p. xvi.

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is an illusion according to Jainism This theory should be distinguished from the theory of the Buddhist fluxist who does not believe in a substance, changing or unchanging Phenomena, according to the Buddhist, float without any support, there being no independent and self-existent reality underlying them. There is also a fundamental difference between the Jaina doctrine of pariņāma and the Samkhya-Yoga one. In the Samkhya-Yoga doctrine the substance is absolutely constant while the attributes change.1 In the Jaina doctrine, the substance too is renewed like the attribute as we have already explained."
Now let us see how the problem of change is dealt with in western and modern thought.3
Parmenides of Elea denied both change and diversity in the name of the unity and immutability of the First Principle. This principle, according to him, is Being. Nonbeing, or the void, does not exist. Change is impossible because it would require conversion of Being into Nonbeing; nor can the absolute continuity of Being be broken into "many" by the nonexisting void.
But it was impossible completely to deny change as long as one continued to speak of changing appearances. Thus, neither change nor diversity could be completely eliminated, though they both remain logically underivable from the First Principle.
Empedocles and Anaxagoras made a concession and considered the elements qualitatively diverse, though persistent immutably through their various combinations. In other words, diversity was
1 YBh, III. 13: avasthitasya dravyasya pūrva-dharma-nivṛttau dharmantarotpattiḥ pariņāmaḥ. Also cf. Yuktidipikä on Sāmkhyakārikā, 9:
jahad dharmantaram pūrvam upadatte yadā param / tattväd apracyuto dharmi pariņāmaḥ sa ucyate //
2 Also cf. TSū, V. 41 : tadbhāvaḥ pariņāmah. Also cf. its Tīkā (p. 438): athava kaiścit pariņāma-lakṣaṇam uktam- "avasthitasya dravyasya dharmantaranivṛttir dharmantara-prādurbhāvaś ca pariņāma" iti. tadapākaraṇāyāvāci-tadbhāvaḥ pariņāmaḥ. tatrāvasthitam yadi kūṭastham vivakṣitam, tatas tasya ye dharma utpada-vināśa-lakṣaṇās tadākāreņa tan notpadyate sthitatvad eva. tādṛg apy astīti śraddhayā pratipattavyam dharma evotpadyante vinaśyanti vā vyatirekiṇaḥ. atha'nanye dravyād dharmās tato dharmotpäde dharma-vinase ca'nanyatvād eva dravyeṇāpi tathaiva bhavitavyam iti nasty avasthitatvam. atas tadbhavalakṣaṇa eva pariņāmo'bhyupeyah. tad eva dravyam tatha bhavati, guno vā. svabhāvaḥ svatattvam pariņāmaḥ pariņāmino dravyasyeti niravadyam pariņāmalakṣaṇam iti. 3 What follows is based on the article on "Change" in The Encyclopedia of Philosophy.

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INTRODUCTION upheld, but qualitative change was denied or rather reduced to change of place.
Unlike Parmenides, the atomists accepted the reality of the void in order to explain motion Atomism was a synthesis of Eleatic monism and Pythagorean pluralism. Change was admitted by the atomists only as a change of position. By this view of change, as well as by their anticipation of the law of constancy of matter, the atomists greatly strengthened substantialist modes of thought.
The antisubstantialist trend in Greek philosophy was represented by Heraclitus of Ephesus. Heraclitus argued "All change is contradictory; therefore contradiction (the unity of opposites) is the very essence of reality.” The world of Heraclitus was the dynamic unity of process, in which each momentary phase was continuously transformed into its "opposite", that is, into a subsequent qualitatively different phase. 1 Heraclitus, in insisting on the fluidity of everything, virtually rejected the existence of any unchanging substrate or vehicle of motion. He also held that becoming is irreversible : "You cannot step twice into the same river."
The subsequent development of Greek, medieval, and, to a considerable extent, modern philosophy was dominated by the antinomy of Being and Becoming. In most philosophical systems Being was given prominence while Becoming was placed in an inferior and subordinate role.
In modern philosophy, the Greek and medieval pattern of two realms, eternal and temporal, was retained in various systems of pantheistic monism. The transcendent eternity of the medieval God was repla- ced by an impersonal immanent order of nature that was devoid of change as the Parmenidean Being, Aristotle's God, Plato's Ideas, and Plotinus' One From Giordano Bruno to F.H. Bradley this basic pattern remained the same.
Denial of change is not always coupled with denial of diversity as various instances of static pluralism show.
I
Other thinkers, more interested in concrete empirical features of change than in its ultimate ontological status, began to explore psychologically the perception of change, which could not be separated from 1 Compare the Yogácāra philosopher Sthiramati's definition of pariņāma : kāraņakỹana-nirodha-samakalah karana-ksana-vilaksanah kāryasyātmalabhah parilãmah -Bhāfya on Trimsikā, 1.

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INTRODUCTION
the problem of temporal awareness in general.
The absolute theory of time, represented by Isaac Newton, claimed that time is independent of change; even empty time would flow, and did flow before the creation of the world. Berkeley and Leibniz adhered to Aristotle's view that time is inseparable from its concrete changing content and that to speak of empty time as "flowing" is meaningless. But while Berkeley claimed that the infinite divisibility of change and time (both being inseparable) is a mere fiction because mathematical instants are never perceived and consequently are unreal, Leibniz, influenced by his own discovery of the infinitesimal calculus, applied the concept of infinite divisibility to change and time.
By 1900, after the spectacular triumphs of the corpuscular-kinetic models in physics, the final victory of Democritus over Aristotle and Heraclitus seemed assured. At the same time the law of conservation of matter and energy was hailed by Spencer and others as an empirical confirmation of the traditional idea of permanence of substance; the equality of cause, and effect was seen as a mere consequence of the equivalence of successive forms of energy, whose permanence in successive transformations provided the causal link for which Hume had looked in vain. This tendency to reduce the successive causal relation to the identity of a single basic stuff revealed the affinity between modern classical science and the static monism of traditional metaphysics. Change exists only on the surface and does not affect the immutability and unity of the underlying substrate.
After 1900, physics seemed to point in the very opposite direction. Although the existence of elementary particles was verified beyond doubt, it was also shown that their properties are altogether different from those of the classical Lucretian atom. They were deprived of all the intuitive features with which they had been endowed from the time of Democritus to that of Lorentz-even constancy of their mass, their precise locations, and their permanence (identity through time). The very distinction between "full" and "empty' on which the classical concept of corpuscle was based was challenged by the general theory of relativity, while the close association of mass and energy prevents us from regarding the mass total of an aggregate as a mere sum of its constituent parts. Moreover, the elements of matter combine in a paradoxical way the properties of particles and waves so that they are neither particles nor waves in the traditional sense, and the word "events", which is free of the substantial connotations of

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"elements”, is much more appropriate to them. Not only was mass fused with energy but space was merged with time into space-time. The latter fusion means, contrary to popular misunderstanding, a dynamization of space rather than a spatialization of time. Space and time cease to be immutable containers of motion, and matter ceases to be its substantial vehicle; thus the whole classical concept of motion as a displacement of a substantial entity in static space yields to a more comprehensive and less intuitive notion of change that has some affinities with the Heraclitean concept of irreversible change without vehicle and without container.
The reaffirmation of change and the exploration of its structure is a salient feature of contemporary thought. The continuity of the concretely experienced "stream of thought" was stressed against the discontinuity resulting from its artificial conceptualization. Bergson applied the results of his introspective analysis of psychological duration to duration in general. Whitehead's metaphysics of events, with its empbasis on “the creative advance, of nature" and on "the immortality of the past" (from which the irreversibility of becoming follows), as well as its denial of durationless instants was very close to Bergson's views.
It is true that it is very difficult to synthesize conceptually the continuity of becoming and the individuality of events. This antinomy is probably a new form of the Heraclitean "unity of opposites” and may be related to the present "wave-corpuscle” antinomy. In most instances resistance to a genuine acceptance of change and novelty stems from the failure to overcome the deeply ingrained habits of spatialization and from the often unconscious commitment to traditional patterns of thought, especially to the metaphysics of Being. Although the dialogue between Parmenides and Heraclitus is still going on, the former is now much less favoured than the latter. However, a systematic exploration of the various aspects of the problem of change has only begun. V. THE JAINA DOCTRINE OF KARMAN AND THE SCIENCE
OF GENETICS The Jaina doctrine of karman is of uncommon interest as it postulates a concrete, realistic, physical nature of karman. Nowhere in any other philosophy has the physical nature of karman been asserted with such stress as in Jainism. A moral act, good or bad, produces a psycho

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INTRODUCTION
physical state that is a real, not merely symbolical, mark, a characteristic in the most literal sense, affecting the soul in its physical nature. As regards the age of this doctrine, R. Zimmermann observes : "Though the doctrine has been developed with a minuteness in detail, a care in classification, a definiteness in statement, which would do credit to the most methodical modern system, yet here again the question about its age remains, for the time being, an open one. At least one thousand years before the Christian era, the karman tenet is said to have been in vogue. This is of course supposed to be the lower limit, the higher one possibly lying much further back in antiquity. But the fact is significant that it cannot be shown where precisely and when a doctrine of such central position as that of the karman originated. That the fundamental idea of karman is part and parcel of the Jaina canon may be as readily accepted as the assumption that later writers have developed the theory in detail and expressed in technical terms what the elders implicitly had taught and believed. But if neither Jainism, nor Buddhism, nor Hinduism has got to show a definite date of origin for a doctrine that with all of them is a pivot of their beliefs, might it not be assumed that this doctrine of the karman in its various shades is an inheritance of old, a technical expression of the universally acknowledged law of moral retribution ?"?1
The soul is an ever-changing real by its own nature and, in the state of worldly existence, this change is determined by the nature of the karmic matter (karma-pudgala) that is associated with it. The nature of the associated karmic matter is determined by the nature of the passions (kaşāyas) of the soul and the nature of the passions is determined by the nature of the karmic matter. This mutual determination has no beginning in time. The beginninglessness is a perennial problem of philosophy that has baffled human reason. Matter influences soul and the soul influences matter. The Jaina philosopher accepts this process without any further thought about it. There is an intimate relationship between the sentient soul and the insentient matter, both of which are concrete reals. The concrete and material karman is responsible for the multifold predispositions and tendencies (physical and mental), the aggressive and sexual urges, and the possessive and other instincts that constitute the personality of the soul. It is not possible to know the exact nature and function of the material karman as to how it builds up
1 From the Foreward to The Doctrine of Karman in Jaina Philosophy by Helmuth
Von Glasenapp, Bombay, 1942.

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the body and directs the various functions of the physical organs including the brain and the nervous system. The Jainas have a vast literature on the doctrine of karman, and it may be possible to discover important data in them that will throw light on the problem What is most striking is the fact that the Jaina philosophers tried to understand the psychosomatic personality through the functioning of the material karman. Their doctrine of karman may be considered as anticipating, though in a very primitive way, the findings of the modern science of genetics sans its Darwinian background We give below a brief description of the nature of genes that determine the life cycle and inheritance of all living beings.
Today we know that every living thing consists of cells. Some organisms have just one cell. But most are made up of millions upon millions of cells. Every typical cell has a nucleus. Within this round nucleus lie a number of rod or sausage-shaped objects called chromosomes. The chromosomes, important though they are, are not the basic units of inheritance. They act merely as a fleet of carriers for the fundamental hereditary particles, which are called genes. A chromosome carries a "crew" of genes, which lie along the length of chromosomes in single file-rather as though the crew were on inspection.
Each gene or group of genes carries within its chemistry the potential to recreate a trait which was present in a parent. All the genes together on all the chromosomes carry the potential to recreate an entire individual. The chemistry of the gene is the key to inheritance. A gene consists of a compound called deoxyribonuclic acid (DNA) which possesses the astonishing ability to copy itself. But that is not all : DNA contains a number of compounds called bases, arranged at regular intervals along the coiled chain-like length of the molecule. These bases determine gene action.
The totally different forms and functions that animals like insects adopt at different phases of their life-cycle constitute a special form of the phenomenon known as polymorphism.
Thus each animal's life-cycle, which makes it uniquely different from other animals, is the result of different permutations of its genes being switched on and switched off throughout its life..
The information that nitrogen-containing molecules are exuded by potential prey animals is encoded in the hydra's genes; it stretches towards such molecules because it has inherited the behavioural mech

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INTRODUCTION
anism that makes it do so. Its knowledge and activity are purely instinctive. But the mouse cannot be born with knowledge of the exact position of its burrow and the objects around it. It acquires this knowledge through the agency of its senses, particularly its eyes and nose, and stores it in its brain. The process of acquiring knowledge in this way, through the agency of the nervous system, is known as learning.
The Dutch biologist Hugo de Vries (1848-1935) showed that chance occurrences (induced by rediation or other means) can produce marked changes in the genetic make up of an individual.
Darwin's theory of natural selection (survival of the fittest) could account for small changes within species, but mutations were needed to explain how the large changes leading to the establishment of new groups of animals could occur So in the 1930's, the modern theory of evolution (often called the Synthetic Theory) was proposed. This theory is based upon the theory of natural selection, but includes the concepts of mutation and genetic inheritance.
It is interesting to note in this connection that an evil act committed in this life by a person, according to Manu, produces its result either in this very life or in the life of the progeny, namely, the sons and the grandsons; but it is never unproductive.1 This observation of Manu is in essential agreement with the doctrine of genes, which asserts that progeny inherits the behavioural pattern of the parents.
Each person's life-cycle is determined, according to the majority of Indian thinkers, by the cumulative potencies of karman performed in the previous birth. The instinctive behaviour of the living being also owes its origin to the past life. It is believed that the whole behavioural mechanism is in accordance with the species in which a soul takes birth Suppose a soul is born as a cat. In this case the predispositions and instincts stored in the past by that soul in its previous life of a cat come up and start functioning and the process continues till the end of that life. The intervening temporal or spatial gap between the past life and the present one is no obstacle, because the past experiences remain 1 Manusmrti, IV. 173:
yadi nätmani putreşu na cet putreşu naptṛşu / na tv eva tu kṛto'dharmaḥ kartur bhavati nişphalaḥ //
2 Cf. YBh, IV. 8: yajjātīyasya karmano yo vipākas tasyānuguņā yā vāsanāḥ karmavipakam anuserate tāsām evābhivyaktiḥ. na hi daivam karma vipacyamānam näraka-tiryam-manuṣya-vāsanābhivyakti-nimittam sambhavati, kintu daivānuguņā eväsya vāsana vyajyante.

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stored up in the mind and become effective at the proper moment, even as the past impressions can give rise to the memory of a past event in the present.
It should be noted here that the Indian thinkers generally did not believe in the Darwinian theory of evolution. But it was accepted by them all that the instincts of fear, anger, greed, food, sex, etc., constituted the inheritance derived from past life. Another important aspect, namely, the possibility of improvement on the inherited behaviour also received the attention of Indian thinkers. Sometimes such improvement was effected by circumstances attending one's birth, but it could also be achieved by means of medicine, mantra, penances and meditation.
In the modern science of genetics, the question of improving mankind has received careful consideration We quote below, from the article on "Heredity" in the Encyclopaedia Britannica, an extract dealing with the problem..
“Man is the only organism on earth who is aware that he is a product, and even the crowning achievement so far, of the evolutionary process. The past evolution was a product of natural selection, a certain pattern of blind forces of nature Can man gather enough knowledge and enough wisdom to substitute for these blind forces a conscious control of the ongoing evolution of mankind ? The central idea of eugenics is that such a control is feasible Negative eugenics is primarily directed toward elimination of hereditary defects and diseases, in other words, toward control of the genetic load of mankind. Positive eugenics favours increasing the frequencies of superior hereditary endowments. Mankind, like any other biological species, has carried a genetic load since the dawn of time. It is claimed, however, that civilized living, technology, medicine, maintenance of the genetically handicapped, etc, increase man's genetic load.
"A variety of proposals have been advanced to decrease the genetic load, or at any rate to check its increase. It is evident that one way to decrease the frequency of mutation is by avoiding all unnecessary exposure to high-energy radiations and other mutagens. Genetic
1 Cf. YD, IV. 9 : jāti-deśa-kāla-vyavahitānām apyānantaryam smstisamskārayor
ekarūpatvāt. See also the Bhāşya. 2 YD. IV. 1. There are manifold processess of the spiritual energy that can transform
the effects of the past karman, vide Studies in Jaina Philosophy, pp. 254 ff.

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INTRODUCTION
counselling could be quite important if it were to become widespread or universal.
xxxii
"Eugenical measures leading to genetic improvements must be accompanied by improvement of the environment in both physical and cultural aspects (euthenics), and by management of the developmental patterns of individual humans (euphenics). No genetic endowment can produce optimal results regardless of the environments in which its carriers are placed. The spectacular advances of the biological sciences have produced optimistic expectations of even more splendid advances to come. Several possibilities can be mentioned, although it is impossible to predict when, if at all, they will be realized. One has been labelled algeny, or "genetic surgery", i.e., deliberate modification of specific genes, or implantation of desired new genes into chromosomes. Transformation and transduction have, indeed, been realized in some microorganisms, and it is possible, at least in principle, that this kind of directed genetic change may someday be practicable in higher organisms, including man. The potency of genetic surgery for genetic improvement of mankind may, indeed, permit achievements far beyond the reach of the genetic techniques presently available. A variety of instruments for euphenic betterment (developmental engineering) may conceivably become available in the near future. Suppression of the action of undesirable genes and stimulation of that of desirable genes may be a most powerful means for controlling phenotypes that develop from genetically defective genotypes, or for stimulating genotypes whose potentialities are hidden. Transplantation of organs to replace those injured by accidents or worn out is another possibility. Such organs may be taken either from people who die accidentally or because of faults in other organs, or conceivably from animals bred especially for that purpose. Mechanical aids or prostheses (substitutes) for human organs or limbs may be improved. All this may increase human longevity and decrease the deterioration now unavoidable with aging. Last but not least, and probably the most urgent, is management and regulation of population growth by reliable, as well as emotionally and aesthetically acceptable, family planning techniques. It is arguable that the avoidance of a disastrous "population explosion" is the prime necessity to make any genetic improvement of mankind really beneficial."
In Jaina terminology, samvara can function as negative eugenics and spiritual penances as positive eugenics. The ethical code of the Jainas gives a proper place to euthenics and euphenics. Algeny or genetic

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surgery was not known to the ancients. But meditation very well served the purpose of it. Suppression of the action of undesirable genes was achieved by means of samvara and the stimulation of the action of desirable genes was done by means of the cultivation of the cardinal virtues like maitri (fellow-feeling or friendliness), karuna (compassion), mudită (sympathetic joy or freedom from envy), and upekṣā (equanimity or freedom from anger). The possibility of inprovement of the behavioural pattern was considered feasible by the Jaina thinkers through the processes of the spiritual energy that could effect colossal change in the fruition of the past karman.
VI. THE TWO DEADLY SINS : ĀRAMBHA AND PARIGRAHA.
The aggressive and possessive urges have no doubt a survival value at the animal level but they lose their justification in human behaviour. For the human species they are unpardonable sins and are sure means to its annihilation. The Sanskrit equivalents of aggression and possessiveness are ärambha and parigraha. We quote below a passage from the Thanam where arambha and parigraha are denounced as the archenemy of the civilized man in his scientific and spiritual pursuits. The passage is reproduced below in English version (abridged).
"In the absense of the wise control over and abstinence from the two deadly sins of violence (ärambha) and possessiveness (parigraha), one cannot even have (i) the willingness to hear the discipline propounded by the omniscient, much less (ii) the attainment of right knowledge. In the presence of the two deadly sins one cannot (iii) practise renunciation, nor can one (iv) live a pure life of celibacy. In the presence of the two deadly sins one cannot (v) cultivate restraint (samyama) and (vi) inhibition (saṁvara). In the presence of the two deadly sins one cannot acquire (vii) pure empirical knowledge, or (viii) pure scriptural knowledge, or (ix) pure clairvoyance, or (x) pure power of thought-reading, or (xi) omniscience.
"In the absence of the two deadly sins one can achieve all the eleven excellences listed above."
It is evident from the above-quoted passage that the urge for aggression and the urge for possessiveness are the two deadly enemies that are detrimental to the improvement of the behaviour of mankind and attainment of cultural and spiritual freedom
1 Thāṇam, 11. 41-62

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INTRODUCTION
A crucial issue that arises here is whether it is possible to eradicate the "aggressive urge” that has been bred into human beings over tens of thousands of years. The instinct theorists argue that the inherited dispositions are in our makeup and impossible of elimination. Some argue that human beings instinctively band together in groups to fight outsiders. They see in wars the fusion of the aggressive (ārambha) and the territorial urges (parigraha) describing them in what they call a "biological perspective."
The Indian thinkers, however, unanimously hold that the absolute elimination of the passions of attachment and hatred, greed and anger, is not impossible. In fact, the spiritual disciplines propounded in Hinduism, Buddhism, and Jainism -- the three principal religions of India-are in perfect agreement on this issue. And meditation, in some form or other, is considered by them as the only way to such elimination.
NATHMAL TATIA MUNI MAHENDRA KUMAR

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ABBREVIATIONS
Āya Ayāro (Jain Vishva Bharati edition). AK Abhidharmakośa, Bauddha Bharati Series, Varanasi. BhĀ Bhagavati-Arādhana JC Jhiņi Carcă (Jain Vishva Bharati edition). Jaina Philosophy of Non-absolutism by Prof Satkari Mookerjee, M.A.,
Ph. D. JK Jñātrdharmakathā, (Anga Suttāņi, Vol. III, JVB edition). Karmapraksti by. Sivašarman (Malayagiri's annotation). Mind Alive, The Marshal Cavendish Encyclopaedia, Hamlyn Publishing
Group Ltd, 1970, Feltham, Middlesex England. MuUp Mundaka Upanişad Mül Mülācāra's commentary by Vasunandi. Nyāyadarśana- Edited by Taranath Nyāyatarkatirtha, The Calcutta
Sanskrit Series, No. XVIII, Metropolitan Printing and Publishing
House, Ltd., Calcutta, 1936. Nayas-Ways of Approach and Observation, Dr. N. M. Tatia. Navapadārtha Caupai by Acārya Bhikṣu. NBT Nyāyabinduțīkā. OVS Ovaväiyasutta (Suttāgame edition). (The) Positive Sciences of the Ancient Hindus by Dr. Brajendra Nath
Seal. PS Pancasamgraha, Vol I, Mehsana, 1971. PMi Pramāna-mīmāṁsā of Ācārya Hemacandra (Singhi Jain Series). (The) Principal Upanişads by Dr. S. Radhakrishnan. (The) Problem of Epitemology by James Willard Oliver. Šāntiparva of Mahābhārata, Poona, 1932. Studies in Jaina Philosophy by Dr. N.M. Tatia, Jain Cultural Research
Society, Varanasi, 1951. Şaskhandāgama with Dhavală commentary, Amraoti, 1939. SST Sarvarthasiddhi of Pujyapāda Devanandi, a commentary on TSū, Suśruta-saṁhita, Vol. I, Choukhambha edition. Srāvaka-Prajñapti, tikā by Haribhadra. Thānas.-JVB Publication. TSu Tattvārthādhigamasutra with Bhāşya and Siddhasenagaņiś Tīkā,
Seth Devchand Lalbhai Jain P. Fund Series. No. 57 and 76, Vol.
I & II. UtSú Uttarādhyayana-sūtra. VIBH Višeşcīvašyaka-bhāșya (with Sișyahitā commentary), Yasovijaya
Jain Granthamālā, No. 35). YD Yagadarśana of Patañjali, with Vyāsa-Bhāşya and Tattvavaiśāradi,
Bhartiya Vidya Prakashan, Varanasi. YBh Vide YD. Yuktidīpikā A commentary on the Sāṁkhyakārika (Calcutta, 1938).

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प्रथमः प्रकाशः LUSTRE ONE
१. धर्माधर्माकाशपुद्गलजीवास्तिकाया द्रव्याणि ।
अस्तिकायः प्रदेशप्रचयः । धर्मादयः पञ्चास्तिकायाः सन्ति । 1. dharmādharmākāśa pudgala-jīvāstikájā dravyāņi. astikāyaḥ pradeśapracayaḥ. dharmādayaḥ pañcāstikāyāḥ santi.
(Aph.) The astikāyas (homogeneous continuums), viz. dharma (medium of motion), adharma (medium of rest), ākāśa (space), pudgala (matter) and jiva (sentient beings) are the substances. (I)
(Gloss) An astikāya is a homogeneous continuum of indivisible space-points (pradeśas). There are five astikāyas, viz. dharma etc.
P. 153
- जीवाजीवपर्यायत्वादौपचारिक द्रव्यमसावित्यस्य पृथग्ग्रहणम् । क्षण
वर्तित्वान्न चास्तिकायः । 2. kālaś ca.
jivājīva paryāyatvād aupacārikam dravyam asāv ity asya prthag grahaņam. kṣaṇavartitvān na cāstikāyaḥ.
(Aph.) Kāla (time) also. (II)
(Gloss) The kāla (time) is a substance only metaphorically, being a mode of the (substances falling under the categries of) soul and non-soul, and as such it has been counted separately. Being only momentary in nature, it is not an astikāya, that is, a conglomeration of parts.
(Note) The expression astikāya is significant. The five dravyas, viz. dharma etc. are eternal entities, and this aspect of their unlapsing existence is indicated by the particle asti. All existents are possessed of three characteristics viz. ut pada (origination), vyaya (extinction) and dhrauvya (persistence). Kāya means an aggregate. As has been ingeniously suggested by Siddhasenaganin, the commentator on Umāsvāti's Bhāşya (V. 1), kāya typifies the first two characteristics. It thus transpires that though these substances are eternally existent, they are subject to change, and are not absolutely static entites like the ātman of the Samkhya and Brahman of the Vedānta, nor are they momentary events as the Buddhist fluxist maintains. Because they are susceptible of change, that is origination and extinction, they can exercise

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-[ Lustrel
causal efficiency. Thus dharma becomes conducive to the movement of a particular individual or object when the latter is apt to move, and ceases to exercise this function when these objects come to a stop. The adjective astikaya thus comes to mean not only an entity possessed of an aggregate of parts or space-points as an inalienable characteristic, but also an entity susceptible of change and adaptation involved in it. ३. गुणपर्यायाश्रयो द्रव्यम् ।
गुणानां पर्यायाणां चाश्रय आधारो द्रव्यम् । 3. guņaparyāyāśrayo dravyam.
guņānām paryāyāņām cāśraya ādhāro dravyam.
(Aph.) What is the substratum of attributes (guna) and modes (paryāya) is substance. (III)
(Gloss) The substratum, i.e., the receptacle of attributes and modes is the substance. ४. गतिसहायो धर्मः।
गमनप्रवृत्तानां जीवपुद्गलानां गतावुदासीनभावेनाऽनन्यसहायकं द्रव्यं धर्मास्तिकायः। यथा मत्स्यानां जलम् । gatisahāyo dharmaḥ. gamanapravșttānām jivapudgalānām gatāv udāsīnabhävenānanyasahāyakam dravyam dharmāstikāyaḥ. Jathā matsyānām jalam. (Aph.) Dharma is the auxiliary cause of motion. (IV)
(Gloss) The aggregate called dharma is the substance which renders direct assistance, without however exercising any activity, 10 movement of sentient beings and of matter when they have developed the tendency to move, as water is in regard to the movement of fish. ५. स्थितिसहायोऽधर्मः।
स्थानगतानां जीवपुद्गलानां स्थितावुदासीनभावेनाऽनन्यसहायकं द्रव्यमधर्मास्तिकायः। यथा पथिकानां छाया। .
जीवपुद्गलानां गतिस्थित्यन्यथानुपपत्तेः, वायवादीनां सहायकत्वेऽनवस्थादिदोषप्रसंगाच्च धर्माधर्मयोः सत्त्वं प्रतिपत्तव्यम् । एतयोरभावादेवा
लोके जीवपुद्गलादीनामभावः । 5. sthitisahāyo'dharmah.
sthānagatānām jīvapudgalānām sthitāv udāsīnabhāvepānanyasahāyakam dravyam adharmāstikāyaḥ, yathā - pathikānām chāyā. jīvapudgalānām gatisthityanyathānupapatteh, vāyvādīnām sahāyakatve'navasthādidosaprasangācca. dharmādharmayoḥ sativam pratipattavyam. etayor abhāvād evāloke jivapudgalādinām abhāvah.

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Substance, Quality, Modes
(Aph.) Adharma is the auxi.iary cause of rest. (V)
(Gloss) An aggregate called adharma is the substance which relic'ers direct assistance, without however exercising any activity, to the repose of the sentient beings and matter, when they have developed the tendency to come to a halt, as the shadow (of a tree) is in regard to the halt of a traveller. The existence of dharma and adharma has to be admitted inasmuch as the movement and repose of both sentient beings and matter would otherwise become impossible of explanation; and also because the postulation of air and the like as the helping condition (of movement and rest) would make regressus ad infinitum inevitable. And it is because of the absence of these two substances in the supra-cosmic space that the existence of sentient beings and of matter is not possible there.
(Note) Dharma is the ultimate principle which makes movement possible though by itself it is unmoved. In other words it is the unmoved mover' o things. Adharma also is equally an unmoved entity.
६. अवगाहलक्षण प्राकाशः।
अवगाहः- अवकाशः, पाश्रयः । स एव लक्षणं यस्य स आकाशास्तिकायः । दिगप्याकाशविशेषो न तु द्रव्यान्तरम् । 6. avagāhalakşaņa ākāśaḥ.
avagāhaḥ-avakāśaḥ āśrayaḥsa eva laksaņam yasya sa ākāśāstikāyaḥ. dig apy ākāśaviśeso na tu dravyāntaram.
(Aph.) Ākāśa (space) is a substance, the distinguishing characteristic of which is the act of accommodation. (VI)
(Gloss) Accommodation is the act of affording) location or receptacle, and it is this alone which is the distinguishing characteristic of the aggregate called' ākāśa Directions (points of compass) are but specific determinations of space and do not constitute a different substance. . .
(Note) All the five substances, dharma etc., exist and have accommodation in cosmic space. Space (äkāśa) however is not contained in anything, but is selfsubsistent. It has been conceived as containing six substances because it is the locus of all the five substances and also of itself. Space is locus of itself from the conceptual standpoint but of others in the literal sense of the term. Dharma and adharma, although they exist in the entire extent of cosmic space, are not independent of their locus. It is space which is the ultimate locus of everyihing.
19. #istingai 7. loko'lokaś ca
(A ph.) It is again (of two kinds viz.) - loka (cosmic) and aloka (supra-cosmic). (VII)

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Illuminator of Jaina Tenets
८. षद्रव्यात्मको लोकः ।
अपरिमितस्याकाशस्य षड्द्रव्यात्मको भागो लोक इत्यभिधीयते । सः च चतुर्दशरज्जुपरिमाण: 1 सुप्रतिष्ठकसंस्थानः तिर्यग् - ऊर्ध्वोऽधश्च । तत्र अष्टादशशतयोजनोच्छ्रितोऽसंख्यद्वीपसमुद्रायामस्तिर्यक् । किञ्चिन्न्यूनसप्तरज्जुप्रमाण ऊर्ध्वः । किञ्चिदधिकसप्तरज्जुप्रमितोऽधः ।
8. saddravyātmako lokah.
aparimitasyākāśasya ṣaḍdravyātmako bhago loka ity abhidhīyate. sa ca caturdaśarajjuparimāṇaḥ,1 supratiṣṭhakasamsthānaḥ,2 tiryag ūrdhvo❜dhaś ca. tatra astādaśaśatayojanocchrito'samkhyadvipasamudrāyāmas tiryak. kiñcinnyūnasaptarajjupra māņa ūrdhvaḥ. kiñcidadhikasaptarajjupramito'dhaḥ.
(Aph.) That (space) which comprises ( and accommodates) the six substances is called loka (cosmic). (VIII).
[ Lustre I
(Gloss) Space is infinite and immeasurable in itself. That part of it which consists of (the aforementioned) six substances is called cosmic space. In height it is of fourteen rajjus.3 In shape it resembles a supratisthaka. 4 It again consists of three parts - ( 1 ) horizontal (mid-region), (2) upper vertical and (3) lower vertical. Of them, the mid-region is, in elevation, eighteen hundred yojanas and in extension, equivalent to the dimension of innumerable continents and oceans. The upper vertical is a little less than seven rajjus in dimension (height) and the lower vertical is a little more than seven rajjus in dimension (depth).
६. जीवपुद्गलयोर्विविधसंयोगः स विविधरूपः ।
इयं विविधरूपता एव सृष्टिरिति कथ्यते ।

१ असंख्ययोजनप्रमिता रज्जुः
1 asamkhyayojanapramita rajjuh.
२ त्रिशरावसम्पुटाकारो यथा एकः शरावोऽधोमुखस्तदुपरि द्वितीय ऊर्ध्वमुखस्तदुपरि पुनश्चैकोऽधोमुखः ।
2 triśarāvasampuṭākāro yathā ekaḥ śaravo'dhomukhas tadupari dvitīya ūrdhvamukhas tadupari punaś caikodho'mukhaḥ.
3 A rajju is a conceptual measure consisting of innumerable pramāna yojanas, each pramāna yojana being almost equivalent to eight thousand miles.
4 A supratisthaka is a configuration obtained by conjunction of three conical bowls with the shape of chopped off pyramids in the following manner-one bowl placed convexwise (that is, upside down) at the bottom, the second bowl placed concavewise (that is, with the face upward) above it, and the third one placed convexwise (like the bowl at the bottom) upon the second. The resultant configuration arising from the abovesaid adjustment is styled supratisthaka.

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Sutras 9-131
Substance, Quality, Modes
5
9. jīvapudgalayor vividh asamyogaiḥ sa vividharūpah.
iyam vividharūpataiva sșșțir iti kathyate.
(Apb.) Loka is multiform on account of the multiformity of the relationship between the sentient beings and matter. (IX)
(Gloss) This multifoldness itself is called creation.
(Note) Here the word "creation" is used without its implication of "creation".
po. HTT192910ga: 1 10. samyogaś capaścānupūrvikaḥ.
(Aph.) This multiformity is devoid of priority and posteriority.
(X)
88. 8-3771TITUE-Edo falaet: 1
390€:-FETT-975: -47-3regalafT:Barat: 1 11. karma-śarīropagraha:rüp, na trividhaḥ.
upagrahaḥ-āhāra-vāñ-mana-ucchvāsaniḥśvāsāḥ.
(Aph.) The relationship is three-fold, viz. (1) karma, action, (2) body, (3) the auxiliary powers. (XI)
(Gloss) Upagraha means auxiliary powers, viz. aliment, speech, mind and respiratory system.
१२. चतुर्धा तत्स्थितिः।
___ यथा अाकाशप्रतिष्ठितो वायुः, वायुप्रतिष्ठित उदधिः, उदधिप्रतिष्ठिता
पृथिवी, पृथिवी प्रतिष्ठितास्त्रसस्थावरा जीवाः। 12. caturdhā tatsthirih.
yathā ākāśapratișțhito vāyuḥ, vāyupratișthita udadhiḥ, udadhipratișthitā prthivi, prthivipratisthitās trasasthāvarā jīvāḥ.
(Aph.) In respect of structure, it (loka) consists of fourfold layers. (XII).
(Gloss) Thus space sustains gas, gas sustains water, water sustains earth, and earth sustains sentient beings, mobile and immobile.
१३. शेषद्रव्यशून्यमाकाशमलोकः । 13. seșadravyaśünyam ākāśam alokaḥ.
(Aph ) Owing to the absence of the dharmāstikāya and the rest, the pure empty space is called aloka (supra-cosmos), (XIII)

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Illuminator of Jaina Tenets
(Note) Space is infinite because we cannot conceive of any limit beyond which space does not exist. But it is divided in Jaina cosmology into two partscosmic and supra-cosmic. The cosmic space is one in which the sentient and the insentient can find accommodation. There can be no movement without dharma and no rest without adharma. That part of spice in which dharma and adharma are spread out is called cosmic space. The remaining space is simply empty. It cannot be questioned why dharma and adharma should not occur in supra-cosmic space. It is an ultimate fact which is to be a cepted on the authority of scriptures. which are again confirmed and attested by the experience of the omniscient saints.
6
१४. स्पर्शरसगन्धवर्णवान् पुद्गलः । पूरणगलनधर्मत्वात् पुद्गल इति ।
14. sparsa-rasa-gandha-varṇavān pudgalaḥ.
pūraṇagalanadharmatvāt pudgala iti.
(Aph.) Pudgala (matter) is what is possessed of touch (sparsa), taste (rasa), odour (gandha) and colour (varna). (XIV)
[Lustre I
(Gloss) Pudgala is so called because it has a property of synthetic composition and analytic decomposition. (This is the etymological meaning of the term).
(Note) Composition and decomposition are predicable only of matter. They cannot be affirmed of the other dravyas (substances).
All matter down to atoms is characterized by these fourfold qualities viz. touch, taste, odour and colour. Here lies the difference of the Jaina metaphysics from that of the Vaiseṣika. The former does not believe in class distinctions of atoms like earth, air, fire and water. The atoms are homogeneous and give rise to different species of matter like earth, air, etc. on account of the manifestation and cessation of qualities. In this connection varna (colour) requires an elucidation. In the Tattvärthasutra (V. 4), the pudgalas (material bodies down to atcms) are said to be possessed of rūpa and here rupa means colour (varna) as well as form (samsthāna). (See Bhasya and commentary). Even if the structural formation be regarded as distinct from colour, they go together as a matter of necessity. The Buddhist also does not believe in the possibility of geometrical form independently of colour and vice versa (na varnavyatirekena samsthānam upapadyateTattvasamgraha). Thus the distinction of primary and secondary qualities, as has been done by Locke, is not endorsed as a tenable hypothesis by the Jaina metaphysician.
१५. शब्द-बन्ध-सौक्ष्म्य- स्थौल्य संस्थान - मेद - तमश्छायातपोद्घातप्रभावांश्च । dzzy91a1ai fazy91a1ai a gçuqiai safaeq; qfz914:

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Sutra 15 ]
Substance, Quality, Modes शब्दः। प्रायोगिको वैनसिकश्च । प्रयत्नजन्यः प्रायोगिकः, भाषात्मकोऽभाषात्मको वा। स्वभावजन्यो वैस्रसिक:- मेघादिप्रभवः। अथवा जीवाजीवमिश्रभेदादयं त्रैधा। मूर्तोऽयं नहि अमूर्तस्याकाशस्य गुणो भवति, श्रोत्रेन्द्रियग्राह्यत्वात्, न च श्रोत्रेन्द्रियपमूर्त गृह्णातीति।।
संश्लेषः बन्धः । अयमपि प्रायोगिकः सादिः, वैस्र सिकस्तु सादिरनादिश्च । ___सौक्ष्म्यं द्विविधम्-अन्त्यमापेक्षिकञ्च । अन्त्यं परमाणोः, आपेक्षिकं यथा-नालिकेरापेक्षया आम्रस्य ।
स्थौल्यमपि द्विविधम्-अन्त्यमशेषलोकव्यापिमहास्कन्धस्य, आपेक्षिकं यथा- अाम्रापेक्षया नालिकेरस्य । ___प्राकृतिः - संस्थानम् । तच्च चतुरस्रादिक मित्थंस्थम्, अनियताकारमनित्थंस्थम् ।
विश्लेषः--भेदः । स च पंचधा -(१) उत्करः - मुद्गशमीभेदवत् । (२) चूर्ण-गोधूमचूर्णवत् । (३) खण्ड:- लोहखण्डवत् । (४) प्रतरः--- अभ्रपटलभेदवत् । (५) अनुतटिकः-तटाकरेखावत् । कृष्णवर्णवहुल: पुद्गलपरिणाम विशेषस्तमः । प्रतिबिम्वरूपः पुद्गलपरिणामश्छाया। सूर्यादीनामुष्णः प्रकाश प्रातपः । चन्द्रादीनामनुष्णः प्रकाश उद्द्योतः । मण्यादीनां रश्मिः प्रभा। सर्व एव एते पुद्गलधर्माः । अत एतद्वानपि पुद्गलः ।
15. sabda-bandha-sauksmya-sthaulya-samstlāna-bheda-tamaśchāyātapod
dyotaprabhārāmś ca.
samhanya mänänām bhidyamānānām ca pudgalānām dhvanirūpaḥ parinämah sabdaḥ, prāyogiko vaisrasikaś ca. prayatnajanyaḥ prāyogikah bhāṣātmako'bhāṣātmako vā. 'svabhāvajanyo vaisrasikahmeghādiprabhavaḥ. athavä jivājīvamiśrabhedad ayam traidhā. mūrto'yam na hy amūrtasyākāśasya guņo bhavati, śrotrendriyagrāhyatvāt, na ca śrotrendriyam amūrtam grhņālīti. samslesah-bandhah. ayam api prayogikah sadih, vaisrasikas tu sādir anādiś ca.
sauksmyam dvividham-antyam āpekşikañca. antyam paramāņoh, āpeksikam yathā-nālikerāpekṣayā āmrasya,

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Illuminator of Jaina Tenets
[ Lustre 1
sthaulyam api dvividham-antyam aśeşalokavyāpimahāskandhasya, āpeksikam yathā-ārrāpekṣayā nālikerasya.
äksiih-samsthānam tacca caturasrādikam itthamstham, aniyatākāram anitthamstham.
viśleșah-bhedaḥ. sa ca pañcadhā -
1. utkarah-mudgaśamībhedavat. 2. cūrṇaḥ-godhūmacūrņavat. 3. khandah.-lohakhandavat. 4. prataraḥ-abhra patalabhedavat. 5. anutaţikā - taţākarekhāvat.
krsnavarnabahulah pudgalapariņāmavišeşaḥ tamal pratibimbarūpah pudgala pariņāmaś chāyā. sūryādīnām uşnaḥ prakāśa ātapaḥ. candrādinām anuşnaḥ prakāśa uddyotaḥ.. manyādinām raśmiḥ prabhā. sarva eva ete pudgaladharmāḥ. ata etadvān api pudgalaḥ.
(Aph.) It (pudgalāstikāya) is also possessed of the following attributes : sound, integration, subtlety, extensity, configuration, disintegration, darkness, reflection, hot effulgence, cold effulgence and lustre. (XV)
(Gloss) Integration or disintegration of material bodies occasions an evolute called sound which is again of two kinds (in respect of
enesis): (1) produced by conscious exertion and (2) natural and spontaneous. Of these, the first is produced by effort, and is again of two kinds, viz , linguistic and extra-linguistic. The natural and spontaneous (vaisrasika) sound is produced by (unconscious) natural conditions such as the sound produced by clouds and the like. On a different basis of classification, it may again be considered as of three kinds, viz., (1) produced by a sentient being, (2) produced by an insentient object and (3) produced jointly by the two. Being possessed of a finite dimension, it cannot be a quality of ākāśa (space) which is devoid of dimension. It also follows from the consideration that it is cognizable by means of the auditory organ. Assuredly the auditory organ is incapable of apprehending anything which is devoid of dimension.
Bandha (integration) is combination. This also is of two kinds : (1) produced by conscious exertion, which has a definite beginning in time, and (2) natural, which may have a beginning or also be devoid of beginning.

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Sūtras 16-17]
Substance, Quality, Modes
Subtlety is of two kinds : (1) ultimate and (2) relative. Of these (1) the ultimate (subtlety) belongs to the atom, while (2) the relative (subtlety) is exemplified by the magnitude of a mango with respect to that of a coconut.
Extensity also is of two kinds. Of these, the ultimate (extensity) belongs to the great aggregate (mahāskandha) which pervades the whole cosmic space from end to end. The relative (extensity) is illustrated in the magnitude of a coconut with respect to that of a mango.
Configuration is shape and may be (1) definite, as illustrated in a foursided geometrical figure and the like, and (2) indefinite, that is, possessed of an irregular shape.
Disintegration means disjunction. It is of five kinds (according as it is produced by): (1) splitting as a pod of beans, 2) pounding as flour, (3) breaking into picces as an iron-piece, (4) separation into layers as piercing through mica layers and (5) cleft as on the muddy bottom of a pond.
Darkness is a kind of transformation of material bodies, with the preponderance of black colour.
Reflection is a kind of transformation of material bodies, which is of the nature of an image of an object (e.g. in mirror).
Hot effulgence (ätapa) is the hot illumination of the sun and the like:
Cold effulgence (uddyota) is the cold illumination of the moon and the like. Lustre is the ray emitted by gems and the like."
ese are the attributes of matter, and conversely matter is one that is possessed of these attributes.
8€. Patu: Freza 16. parmāņuḥ skandhaś ca.
(Aph.) ( pudgala has two forms) : atom and aggregated compounds (bodies). (XVI) १७.. अविभाज्यः परमाणुः । उक्तञ्च - कारणमेव तदन्त्यं, सूक्ष्मो नित्यश्च भवति परमाणुः ।
एकरसगन्धवर्णो, द्विवस्पर्शः कार्यलिंगश्च ॥
१ तेषां पौद्गलिकवस्तूनामन्त्यं कारणमेव । २ कार्यमेव लिंगं यस्य स कार्यलिंगः ।

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10
Illuminator of Jaina Tenets
17. avibhājyaḥ paramānuḥ
uktañ ca
kāraṇam eva1 tad antyam sukṣmo nityaś ca bhavati paramāņuḥ. ekarasa-gandha-varno, dvisparśaḥ kāryalingas ca.2
[ Lustre I
(Aph.) An atom is (an) indivisible particle (of matter) (XVII)
(Gloss) It is said "The atom is the only ultimate cause of them (viz. material bodies) and is subtle and eternal. It has one kind of taste, one kind of smell, and one kind of colour, and two kinds of touch (tactile properties), inferred from its products (viz. the material bodies).4
(Note) The concept of the indivisibility of an atom is entirely in agreement. with that of the Vaiseṣika school. It is to be posited owing to the impossibility of matter being infinitely divisible. Division of matter ultimately stops at this limit. Were matter infinitely divisible, the number of units would be the same in all, bodies small and great. And hence the relative magnitude would not be susceptible of a rational explanation. According to this atomic theory, the difference in the number of atoms as constituent elements would make the difference in magnitude. possible of an explanation. It is by its very nature not amenable to perception and so it is said that it is inferred from its products.
Taste has five varieties, viz., (1) bitter (tikta), (2) acrid (kațu), (3) astringent (kaşaya), (4) sour (amla) and (5) sweet (madhura). Saltish taste recognized by the Vaiśeşika as a separate type is included under sweet (madhura) or regarded as a synthetic product (samsargaja).
Smell has two varieties, viz., (1) agreeable, (2) disagreeable.
Colour is of five kinds, viz., (1) black (kṛṣṇa), (2) blue (nila), (3) red (lohita), (4) yellow (pita) and (5) white (sukla).
There are eight types of touch, viz., (1) hard (kathina), (2) soft (mrdu), (3) heavy (guru), (4) light (laghu), (5) cool (śita), (6) warm (uşṇa), (7) viscous (snigdha) and (8) dry (rükşa). Among these, only four, viz., viscous, dry, cool and hot touches are possible in the atom. Of these four, again, only two, matually compatible, unfold themselves at a time (vide Siddhasenaganin's commentary on TS, V. 25).
१८. तदेकीभावः स्कन्धः ।
तेषां द्वयाद्यनन्तपरिमितानां परमाणूनामेकत्वेनावस्थानं स्कन्धः । यथा - द्वौ परमाणू मिलितौ द्विप्रदेशी स्कन्धः, एवं त्रिप्रदेशी, दशप्रदेशी, संख्येय-प्रदेशी, असंख्येयप्रदेशी, अनन्तप्रदेशी च ।
18. tadekibhavaḥ skandhaḥ.
teṣām dvyādyanantaparimitānām paramāṇūnām ekat venävasthanam skandhaḥ. yatha - dvau paramāņu militau dvipradeśī skandhaḥ,
1 teṣām paudgalikavastūnām antyam kāraṇam eva.
2 karyam eva lingam yasya sa kāryalingaḥ.
3 Atoms are necessarily the ultimate constitutive cause of compounded material bodies.

4 A material body is the product of atoms and hence serves as the logical ground of the inference of atoms. It is a case of the inference of the cause from the effect.

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Sutras 19-20]
Substance, Quality, Modes
evam tripradesi, dasapradesi, samkhyeyapradesi, asamkhyeyapradesi, anantapradesi ca.
(Aph.) A skandha or an aggregated compound consists in the integration of these (viz. atoms). (XVIII)
(Gloss) An aggregated compound is the integrated conglomeration of these atoms of any number beginning from two upto infinity. For instance, the conglomeration of two atoms gives rise to a compound of two pradesas (atomic points). In the same way, we can get the compounds of three or ten or countable or uncountable or infinite number of atoms. १६. तद्भेदसंघाताभ्यामपि ।
__ स्कन्धस्य भेदतः संघाततोऽपि स्कन्धो भवति, यथा-भिद्यमाना शिला, संहन्यमानास्तन्तवश्च । .
अविभागिन्यस्तिकायेऽपि स्कन्धशब्दो व्यवह्रियते, यथा-धर्माधर्माकाशजीवास्तिकायाः स्कन्धाः । 19. tadbhedasamghātābhyām api
skandhasya bhedataḥ samghātato'pi skandho bhavati, yathā - bhidyamānā silā, samhanyamānās tantavaś ca. avibhaginy astikaye'pi skandhasabdo vyavahriyate, yathā-dharmādharmākāśajivāstikāyāḥ skandhāḥ.
(Aph.) An aggregate can be produced) also by the disintegration and redintegration of it (viz. another aggregate). (XIX)
(Gloss) A skandha (aggregate) can also be produced by the disintegration and the redintegration of another compound, for instance, à slab of stone broken (into pieces) and the yarns redintegrated (into a textile). The term skandha (aggregate) is applicable also to the indivisible astikāyas (homogeneous continuums). For instance, the astikājas, iiz. dharma, adharma, ākāśa and jīva are called skandhas (of course metaphorically).
A lesser compound can be created by the disintegration of a bigger compound, and conversely a bigger compound may be made by the coalescence and redintegration of smaller compounds.
२०. स्निग्धरूक्षत्वादजघन्यगुणानाम् 1 ।
अजघन्यगुणानाम् - द्विगुणादिस्निग्धरूक्षाणां परमाणूनां तद्विषमैः समैर्वा द्विगुणादिस्निग्धरूक्षैः परमाणुभिःसमं स्निग्धरूक्षत्वाद्ध तोरेकीभावो १ अविभागी प्रतिच्छेदः, अविभाज्योंऽशः गुणः ।

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Illuminator of Jaina Tenets
[ Lustre I भवति न त्वेकगुणानामेकगुणैरेकाधिकगुणैर्वा सममित्यर्थः ।
· Tu fe fangetrū2727 CoñHra: 1 20. snigdharūkşatvād ajaghanyaguņānām.1
ajaghanyaguņānām - dviguņādisnigdharūksāņām paramāņūnām tadvişamaiḥ samair vā dviguņādisnigdharūkşaiḥ paramāņubhiḥ samam snigdharūkşatvāddhetor ekībhāvo bhavati na tu ekaguņānām ekaguņair ekādhikaguņair yā samam ity arthaḥ. ayam hi visadşśāpekṣayā ekibhāvaḥ. .
(Aph.) (Only those atoms which are) possessed of more units of viscidity (snigdha) or dryness (rūkşa) than the minimum (can combine. • into aggregates) because of their viscidity and/or dryness. (XX)
(Gloss) Atoms 'possessed of more units than the minimum', that is, atoms possessed of the two or more units of viscidity and/or dryness can combine or conglomerate with the atoms possessed of the same number or different number of units of viscidity and/or dryness on account of their viscidity and dryness; but atoms of minimum (i.e. single unit of) intensity can never combine with any other atom irrespective of the fact whether the latter are of minimum or more than minimum intensity. This rule applies to the combination of dissimilar atoms (that is, combination of viscous and dry atoms).
(Note) Only such atoms which possess more units of viscidity or dryness than the minimum, i.e., such atoms whose viscidity or dryness is greater than one unit can unite and combine (to form aggregates), while those with one unit of viscidity or dryness can never do so.
This aphorism as well as the next one specify the conditions which prevent the union of atoms into aggregates. First, this aphorism lays down that the union will never take place, if the participating atoms are possessed of a single unit of viscidity or dryness. This is universal condition of non-union irrespective of the fact whether the participating atoms are of dissimilar quality (i.e., dry with viscid) or of the same kind. Then, the next aphorism lays down an additional condition concerning the union of atoms of the same kind (dry with dry, viscid with viscid). २१. द्वयधिकादिगुणत्वे सदृशानाम् ।
अजघन्यगुणानां सदृशानां स्निग्धैः सह स्निग्धानां रूक्षैः सह रूक्षाणां च परमाणूनामेकत्र द्विगुणस्निग्धत्वम्, अन्यत्र चतुर्गुण स्निग्धत्वमितिरूपे व्यधिकादिगुणत्वे सति एकीभावो भवति, न तु समानगुणानामेकाधिकगुणा717 34757--
निद्धस्स निद्ध ण दुअाहियेण, लुक्खस्स लुक्खेण दुअाहियेण। निद्धस्स लुक्खेण उवेइ बंधो, जहन्नवज्जो विसमो समो वा ।।
[groaut, 96 83] 1 avibhāgi praticchedah, avibhājyo' mso guṇaḥ.
The unit (jaghanya guna) of any quality such as viscidity or dryness is the measure of its intensity which is further indivisible,

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Sutra 21 ]
Substances, Quality, Modes
13
21. dvyadhikādigunatve sadęśānām.
ajaghanyaguņānām sadrsānām - snigdhaiḥ saha snigdhānām rūkşaiḥ saha rūkşānām ca paramāņūnām ekatra dviguņaspigdhatvam, anyatra caturguņasnigdhatvam itirūpe dvyadhikādigunatve sati ekibhāvo bhavati, na tu samānaguņānām ekādhikaguņānāñ ca. uktañ ca
niddhassa niddhena duāhiyena, lukkhassa lukkhena duāhiyena niddhassa lukkhena uvei bandho, jahannavajjo visamo samo vā//
(Pannavaņā, pada 13) (Aph.) Conglomeration (between atoms) of the same kind is possible only if the difference in their intensities is two or more units. (XXI)
(Gloss) (This aphorism deals exclusively with the union of atoms of the same kind and specifies an additional condition of their union).
Atoms of the same kind possessed of more units (of viscidity or dryness) than the minimum can unite together to form aggregates provided the difference between the intensities (dryness or viscidity) of participating atoms is two or more than two units. In other words, if there are atoms whose intensity is two units (of dryness or viscidity) on one side and those with four (or more) on the other side, the union may take place, but if the atoms on both the sides have the same intensity or the difference is only one unit, then the union is not possible.
It has been said
"A viscid atom can conglomerate with another viscid atom, if they differ in intensity by (at least) two units (of viscidity). (Similarly) a dry atom can conglomerate with another dry atom, if they differ in intensity by (at least two units (of dryness). There can however be no integration, both in the case of atoms of the same kind or of the opposing kind, if the participating atoms are possessed of the minimum unit of intensity."- Pannavanā, XIII. i
The following chart makes clear the union or non-union of atoms : Units of intensity Same kind
Opposing kind 1. 1+1 2. 1+2
No 3. 1 +3 No
No 4.. 1+n
No 5. 2+2
Yes
Yes 7. 2+4 Yes
Yes 8. 2+m Yes
Yes Notation : n>3, m>4
No
No
No
No
No
.
6,
2+3
No

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२२. कालः समयादिः ।
. निमेषस्यासंख्येयतमो भागः समयः, कमलपत्रभेदाधुदाहरणलक्ष्यः । प्रादिशब्दात् प्रावलिकादयश्च । 345-7---
समयावलियमुहुत्ता, दिवसमहोरत्तपक्खमासा य । संवच्छरजुगपलिया, सागर प्रोसप्पि परियट्टा ॥
(aquer, 365, gāthā 103]. 22. kālaḥ samayādiḥ
nimeşayāsamkhyeyatamo bhāgaḥ samayah, kamalapatrabhedā-. dyudāharaṇalaksyaḥ. ādiśabdād āvalikādayaś ca." uktañ ca
samayāvaliyamuhuttā, divasamahorattapakkhamāsā ya/ samvaccharajugapaliyā, sāgara osappi pariyațţā//
(Anuyogadvāra, 365, verse 103) (Aph.) An instant and the like are called time. (XXII)
(Gloss) an instant is the innumerablth fraction of a twinkling (nimeşa) of the eye. It (in its minuteness) is to be inferred from such instances as the perforation of the petals of a lotus. It has been said:
A samaya (instant), avalikā, muhurta, divasa (day), ahorātra (day and night), pakșa (a fortnight), māsa (a month), samvatsara (a year), yuga (a cycle of twelve years), palya, sāgara, avasarpini, and pudgala-parāvartana are the traditional divisions of time. (Anuyogadvāra, 365, verse 103).
(Note) The real time-unit is different from the specious time-unit. It is, therefore, a matter of inference, though a span of time is perceptible.
Time is infinite by itself and consists of innumerable parts which are indivisible instants (samaya). Just as an extended body admits of division and the minimal part which repels division is called an atom, so also the atomic indivisible part of time is to be admitted for parity of reasoning.
Time as a philosophical concept and an ontological reality has been a centre of interminable controversy. This is one and at the same time many, and the combination of unity and plurality has been a puzzle to many a philosopher. Now time is a substance according to Jaina ontology. It must, therefore, be amenable to
1 The term samaya is translated here as instant. Samaya, being the smallest
indivisible quantum of time, can perhaps be appropriately called time-point.
Although immeasurably small and numerically inexpressible, it is a finite unit. 2 The minimum unit of time called samaya (instant) is inferable from the perfora
tion of a large number of petals of lotus placed one above another in a single stock by one stroke of a needle. It appears that all the petals are perforated at one time, but this is by its nature impossible. The successive perforation of the plurality of petals implies successive instants.

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Sūtras 23-24 ]
Substance, Quality, Modes
15
the criterion of reality, viz. origination (ut pāda), cessation (vyaya) and persistence (dhrauvya). Regarded as a continuum (santati), it admits of parts, but is not regarded as an astikāya because of the impossibility of coexistence of these parts. Now the minutest part of time as the mathematical instant exists as the present. The past and future are conceptual aggregates of an infinite number of instants intercepted by the present instant. Time viewed as one instant is numerically different from the other instants. But viewed as a continuum, it is one consisting of an infinite number of discrete instants. As each instant is called time, the totality of instants may be viewed as one entity.
२३. वर्तना-परिणाम-क्रिया-परत्वापरत्वादिभिर्लक्ष्यः।
वर्तमानत्वम्-वर्तना। पदार्थानां नानापर्यायेषु परिणतिः–परिणामः । क्रिया चंक्रमणादिः। प्राग्भावित्वम्-परत्वम्। पश्चाद्भावित्वम् -
अपरत्वम् । 23. vartana-pariņāma-kriyā-paratvāparatrādibhir lakşyah.
vartamānatvam-vartanā. padārthānām nānāparyāyeşu pariņatiḥpariņāmaḥ. kriyā--camkramaņādiḥ. prāgbhavitām--paraivam. paścādbhāvitvam_aparatvam.
(Aph.) It (viz. time) is to be inferred from duration, change, action, priority and posteriority. (XXIII)
(Gloss) Duration means existence. Change means transformation of things into various modes. Action means movement, and the like. Priority means antecedence. Posteriority means succession. २४. प्राद्यत्रीणि एकद्रव्याणि अगतिकानि ।
___ अाकाशपर्यन्तानि त्रीणि एकद्रव्याणि-एकव्यक्तिकानि, अगतिकानि
गतिक्रियाशून्यानि। 24. ādyatrīņi ekadravyāņi agatikāni.
ākāśa paryantāni triņi ekadravyāņi-ekavyaktikāni, agatikānigatikriyāsūnyani.
(Apb.) Each of the first three substances is a single entity and devoid of motion. (XXIV) .. (Gloss) The three, i.e., upto ākāśa are (each) single entity, forming a homogeneous continuum, that is, each is a numerical identity. “Devoid of motion" means "devoid of the act of movement."
(Note) The entire space continuum is a single entity. It means that the connotation of it does not subsist in any other individual numerically different from it. So with regard to the rest, viz. dharma and adharma. Dharma is one substance because there is no other substance which possesses the attribute connoted by the former, and similarly the adharma.

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[ Lustre 1 २५. असंख्येयाः प्रदेशा धर्माधर्मलोकाकाशकजीवानाम् । 25. asamkhye yāḥ pradeśā dharmādharmalokākāśaīkajīvānām.
(Aph.) There are innumerable pradesas (indivisible points) in dharma, adharma, cosmic ākāśa, and each jīva (soul). (XXV) २६. अलोकस्यानन्ताः। 26. alokasyānantāḥ
(Aph.) The supra-cosmic space has infinite pradeśas. (XXVI)
.
२७. संख्येयाऽसंख्येयाश्च पुद्गलानाम् ।
चकारादनन्ता अपि । 27. samkhye yā'samkhyejāś ca pudgalānām.
cakārād anantā api.
(Aph.) Material bodies have also countable (numerically expressible) and innumerab'e (number of) indivisible pradesas. (XXVII)
(Gloss) The term 'also' (in the aphorism) implies (that) the material bodies can have infinite number (of indivisible points) as well.
२८. न परमाणोः।
परमाणोरेकत्वेन निरंशत्वेन च न प्रदेशः । 28. na paramānoh.
paramāņor ekatvena niramśatvena ca na pradeśaḥ. (Aph.) An atom has no pradesa (XXVIII)
(Gloss) An atom has no indivisible point, because it is itself unitary and indivisible. २६. कालोऽप्रदेशी। 29. kālo'pradesi
(Aph.) Kāla (time) has no pradeśa. (XXIX) ३०. बुद्धिकल्पितो वस्त्वंशो देशः।
वस्तुनोऽपृथग्भूतो बुद्धिकल्पितोंऽशो देश उच्यते। 30. buddhikalpito vastvamso desah.
vastuno'prthagbhuto buddhikalpitom'so desa ucyate.
(Aph.) A fragment of an entity, constructed by the imagination, is called desa (fraction). (XXX)
(Gloss) The fragment of an entity which is incapable of being actually sundered (and hence an inalienable element of it) is only an intellectual construction. This is called fraction (desa).

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Sūtras 31-32 ]
Substance, Quality, Modes 78. faciat: gaa: 1
निरंशो देशः प्रदेशः कथ्यते । सोऽपि बुद्धिकल्पित एव । परमाणुपरिमितो वस्तुभाग इत्यर्थः। अविभागी परिच्छेदोऽप्यस्य पर्यायः ।
पृथग्वस्तुत्वेन परमाणुस्ततो भिन्नः। 31. niraṁśaḥ pradeśaḥ.
niraṁso deśaḥ pradeśaḥ kathyate. so'pi buddhikalpita eva. paramāņu-parimito vastubhāga ityarthaḥ. avibhāgi paricchedo’pyasya paryāyaḥ. pşthag vastutvena paramāņus tato bhinnah.
(Aph.) A pradeša is the indivisible unit (of a substance). (XXXI)
(Gloss) The smallest deśa (fragment) which is further indivisible is called pradeśa (point). Like deśa, pradeśa is also an intelligent imagination. In other words, it is) an undetached part of a thing whose dimension is identical to that of an atom. The term avibhāgi pariccheda (indivisible fragment) is a synonym of it. An atom, however, being a separate entity, is different from it (viz. pradeśa). . (Note) An atom (paramāņu) and a point (pradeśa) should not be confounded. The former is an objective entity, whereas the latter is only an ideal construct. ३२. कृत्स्नलोकेऽवगाहो धर्माधर्मयोः ।
धर्माधर्मास्तिकायौ सम्पूर्ण लोकं व्याप्य तिष्ठतः । 32. krtsnaloke'vagāho dharmādharmayoḥ. dharmādharmāstikāyau sampūrņam lokaṁ vyāpya tișthataḥ.
(Aph.) The dharma and adharma pervade the entire cosmic space. (XXXII).
(Gloss) The continuum called dharma and adharma each exists all over the cosmic space.
(Note) As has been said before, dharma is a minimum necessary condition of motion and adharma of rest. Both motion and rest are interrelated. Had everything been in perpetual motion, the postulation of adharma would have been superfluous. So also in regard to rest As things are seen to move and also cease to move, both these substances are necessarily postulated in order to account for alternate motion and rest. As there is no point of cosmic space which is free from movement or rest of bodies, both the substances are coextensive with cosmic space. As for extra-cosmic space, it is a pure vacuum where nothing exists and so nothing moves and ceases to move therein. Dharma and adharma, in Jaina ontology, are untranslatable terms. To some extent dharma is comparable to Newtonian concept of ether.

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. Lustre 1 ३३. एकप्रदेशाविषु विकल्प्यः पुद्गलानाम् ।
लोकस्यैकप्रदेशादिषु पुद्गलानामवगाहो विकल्पनीयः । 33. ekapradeśādișu vikalpyaḥ pudgalānām. lokasyaikapradeśādișu pudgalānām avagāho vikalpanīyaḥ.
(Aph.) The spatial extension of pudgalas varies from a single to innumerable space-points. (XXXIII)
(Gloss) The accommodation of material bodies is possible in any number of space-points of the cosmic space, the minimum extent being one space-point. ३४.. असंख्येयभागादिषु जीवानाम् ।
__जीवः खलु स्वभावात् लोकस्य अल्पादल्पं असंख्येयप्रदेशात्मकमसंख्येयतमं भागमवरुध्य तिष्ठति, न पुद्गलवत् एकप्रदेशादिकम्, इति असंख्येयभागादिषु जीवानामवगाहः ।
असंख्येयप्रदेशात्मके च लोके परिणतिवैचित्र्यात् प्रदीपप्रभापटलवदनन्तानामपि जीवपुद्गलानां समावेशो न दुर्घटः । 34. asamkhyeyabhāgādișu jīvānām.
jīvaḥ khalu svabhāvāt lokasya alpīd alpam asamkhyeyapradeśātmakam asamkhyeyatamaṁ bhāgam avarudhya tişthati, na pudgalavad ekapradeśādikam, iti asamkhyeyabhāgādişu jīyānām avagāhaḥ. asamkhyeyapradeśātmake ca loke pariņativaicitryāt pradīpaprabhāpațalavad anantānām api jīvapudgalānāṁ samāveso na durghatah.
(Aph.) The spatial extension of the jīvas varies from minimum to the entire cosmic space. The minimum extension would consist of innumerable space-points, although it is an asaṁkhyeyath fraction of the cosmic space. (XXXIV)
(Gloss) The jīva indeed, by nature, exists by occupying, at the minimum, an immeasurably small portion of the cosmic space, consisting of an innumerable number of space-points corresponding to innumerable pradeśas constituting it. It cannot, like a material body, exist in one space-point and the like. The extension of the jīvas thus is possible in any portion of space, the minimum measure of which covers a number of innumerable points (of the cosmic space). It is on account of the peculiar nature of transformation of jīva and pudgala that the accommodation of even an infinite number of souls and pudgalas, like the multitude of lamp-lights, is not impossible in the cosmic space which has only an innumerable number of space-points.

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Sutra 351 Substance, Quality, Modes
19 ३५. कालः समयक्षेत्रवर्ती। १ व्यावहारिककालो हि सूर्याचन्द्रमसोगंतिसम्बन्धी । सूर्यचन्द्राश्च मेरुं प्रदक्षिणीकृत्य समयक्षेत्रमेवं नित्यं प्रमन्ति । ततोऽग्रे च सन्तोऽपि अवस्थिता, तस्मात् समयक्षेत्रवर्ती कालः।
जम्बूद्वीपे द्वो दो सूर्याचन्द्रमसो । लवणसमुद्रे चत्वारः। धातकीखण्डे द्वादश । कालोदधौ वाचत्वारिंशत् । मधंपुष्करद्वीपे द्विसप्ततिः । सर्वे मिलिता द्वात्रिंशदुत्तरशतं सूर्याश्चन्द्राश्च । धातकीखण्डात् सूर्याश्चन्द्राश्च त्रिगुणिता: पूर्ववर्तिभिश्च योजिता मग्रिमस्य संख्यां सूचयन्ति । एषा पद्धतिः स्वयंभूरमणान्तं प्रयोज्या।
जम्बूधातकीखण्डार्धपुष्कराः समयक्षेत्रमसंख्यद्वीपसमुद्रेषु । सर्वाभ्यन्तरो मेरुनाभिर्वृत्तो योजनलक्षविष्कम्भो जम्बूद्वीप: । तत्र भरतहमवतहरिविदेहरम्यकहरण्यवत रावतवर्षाः सप्तक्षेत्राणि । तद्विभाजिनश्च पूर्वापरायता हिमवन्महाहिमवनिषधनीलरुक्मिशिखरिण: षड्वर्षधरपर्वताः । बातकीखण्डे वर्षादयो द्विगुणाः । तावन्त: पुष्करार्धे ।
भरतरावतविदेहाः कर्मभूमय: । - शेषा देवोत्तरकुरवश्चाकर्मभूमयः ।
The relative time relates to the motion of the sun and the mnon. The suns and the moons always revolve round the Mt. Meru in the samayaksetra. Beyond that, though existent, they are stationary. And, therefore, time exists only in the samayaksetra. .
There are two suns and two moons in the Jambūdvīpa. There are four suns (and four moons) in the Lavanasamudra. In the Dhātakīkhanda there are twelve suns (and twelve moons). In the Kalodadhi, the number of the suns is fortytwo (and that of the moons is also fortytwo). In the Ardha-puşkara island there are seventytwo suns (and seventytwo moons). In all, there are thus one hundred thirtytwo suns and the same number of moons. In the region that lies beyond the Dhātakīkhanda, the number (of suns and moons) is equal to three times the suns and the moons of the Dhātakīkhanda plus their number in the preceding regions. This process is to be followed upto the region called Svayambhūramaņa.
Among the innumerable continents and oceans, Jambū, Dhātakikhanda and the half of the Puskara constitute the samayaksetra (time-region).
Jambūdvipa is the innermost (of the continents) and has the Meru at its centre. It is circular in shape and has a diameter of one lac yojanas.
Therein exist the seven regions, viz. Bharata, Haimavata, Hari, Videha, Ramyaka, Hairanyavata and Airāvata. .
There are six varsadharas (upholding the varsas or the seven regions)-mountains running lengthwise from east to west and demarcating them (viz., the seven regions). They are styled Himavat, Mahahimavat, Nisadha, Nila, Rukmi and Sikharin.
___In (the second continent, viz.) Dhātakikhanda, the varsas etc. are twice (than those of Jambūdvīpa).
In Puşkarārdha (half Puşkara) there is the same number (of regions and mountains as in the Dhātakīkhanda).
Bharata, Airāvata and Videha are the karmabhūmis, (that is, the regions where life is sustained by agriculture, trade and socio-economic security organization).
The rest including Devakuru and Uttarakuru are akarmabhūmis,

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समयक्षेत्रं - मनुष्यलोकः । तत्रैव सूर्यचन्द्र प्रवर्तितो व्यावहारिकः atat faad | Ågafumeg afasoi aðà, àn asu adsurfqeqų i
35. kālaḥ samayakṣetravarti.
samayakṣetram-manuṣyalokaḥ. tatraiva suryacandrapravartito vyāvahārikaḥ kālo vidyate, naiścayikas tu pratidravyam vartate, tena tasya sarvavyāpitvam.
(Aph.) Time exists (only) in the samaya-kṣetra (region of time). (XXXV)
(Gloss) The region of time stands for the world inhabited by human beings. It is only there that the relative time caused by (the movement of) the sun and the moon exists. The absolute time, however, exists in each and every substance, and as such it is all-pervading. ३६. सहभावी घर्मो गुणः ।
"एगदव्वस्सिना गुणा" इत्यागमवचनाद् गुणो गुणिनमाश्रित्यैव अवतिष्ठते, इति स द्रव्यसहभाव्येव ।
36. sahabhāvī dharmo guṇaḥ.
"egadavvassia guņā" ityāgamavacanãd guņo guņinam āśrityaiva avatiṣṭhate, iti sa dravyasahabhāvy eva.
(Aph) The concomitant characteristic is called guna (quality). (XXXVI)
(Gloss) From the statement in the scriptures 'Qualities rest on the substance', it follows that a quality can subsist only by depending upon its locus (gunin) and, therefore, it is concomitant with the substance.
३७. सामान्यो विशेषश्च ।
द्रव्येषु समानतया परिणतः सामान्यः । व्यक्तिभेदेन परिणतो विशेषः ।
37. sāmānyo višeṣaś ca.
dravyeṣu samanataya pariṇataḥ sāmānyaḥ, vyaktibhedena pariņato višeṣaḥ.
(Aph.) It (viz. quality) is (of two kinds viz.) generic and specific. (XXXVII)
(Gloss) That which evolves itself as a singular characteristic in a number of substances is (a) generic (quality). What is evolved as a different attribute in each different individual is called (b) specific (quality).

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Sutras 38-391 Substance, Quality, Modes
21 ३८. अस्तित्व-वस्तुत्व-व्यत्व-प्रमेयत्व-प्रवेशवत्त्व-अगुरुलघुत्वादिः सामान्यः ।
विद्यमानता-अस्तित्वम् । अर्थक्रियाकारित्वम्-वस्तुत्वम् । गुणपर्यायाधारत्वम्-द्रव्यत्वम् । प्रमाणविषयता-प्रमेयत्वम् । अवयवपरिमाणता-प्रदेशवत्त्वम् । स्वस्वरूपाविचलनत्वम्-अगुरुलघुत्वम् । यतो द्रव्यस्य द्रव्यत्वं गुणस्य गुणत्वं न विचलति स न गुरुरूपो न
लघुरूपोऽगुरुलघुः। 38. astitva-vastutva-dravyatva-prameyatva-pradeśavatva-agurulaghut
vādiḥ samānyaḥ. vidyamānata-astitvam. arthakriyākāritvam-vastutvam. guņaparyāyādhāratvam-dravyatvam. pramānavisayata-prameyatvam. avayavaparimāņatā—pradeśavattvam. svasvarūpāvicalanatvam--agurulaghutvam. yato dravyasya dravyatvam guṇasya guņatvam na vicalati sa na gururūpo na laghurūpo'gurulaghuḥ.
(Aph.) Being, entityhood, substancehood, objectivity, possession of space-points, neither-heavy-nor-light (agurulaghutvam), and the like are (general qualities). (XXXVIII)
(Gloss) Of these, ‘being' means continuous duration (by reason of which an entity maintains its existence and never meets extinction). 'Entityhood' means causal efficiency. Substancehood' means the characteristic of being a substratum of qualities and modes. 'Objectivity' means the possibility of becoming an object of knowledge. 'Possession of space-points' means a quality which makes measure
ment of parts feasible. 'Neither-heavy-nor-light' means steadfastness in its.own nature.
(Note) Agurulaghutvam literally means 'being neither heavy nor light. It is precisely the quality which prevents a substance from surrendering its substancehood and a quality from abandoning its qualityhood. This quality is not capable of being characterized in terms of specific gravity. It ensures the uniformity and continuity of an entity in respect of its distinctive character as substance or quality. ३६. गतिस्थित्यवगाहवर्तनाहेतुत्व-स्पर्शरसगन्धवर्ण-ज्ञानदर्शनसुखवीर्य-चेतनत्वाऽचेतनत्व-मूतत्वाऽमूर्तत्वादिविशेषः ।
गत्यादिषु चतुर्पु हेतुत्वशब्दो योजनीयः । एतेषु च प्रत्येकं जीवपुद्गलयोः षड्गुणाः, अन्येषां च त्रयो गुणाः । स्पर्श:-कर्कश-मदु-गुरु-लघु-शीतो-ष्ण-स्निग्ध-रूक्ष-भेदादष्टधा ।

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22 Illuminator of Jaina Tenets
['Lustre i TA:-f4987-01-499791-F2-887-Hate qafas: 1 गन्धो द्विविधः-सुगन्धो दुर्गन्धश्च ।।
qui:-out-ofta-275-ta-y4a-Hara Gati 39. gatisthityavagāhavartanāhetutya-sparśarasagandhavarņa-jñanadàrśana
sukhavīrya-cetanatvā'cetanatva-murttatvā'mūrttatvādir visesah.
gatyādişu caturşu hetutvaśabdo yojanīyaḥ. cteșu ca pratyekam jīvapudgalayoḥ sadguṇāḥ, anyeşāṁ ca trayo guņāḥ. sparśaḥ-karkasa-mțdu-guru-laghu-śīto-şņa-snigdha-rūkşa-bhedād aştadhā. rasaḥtikta-kațu-kaṣāyā-mla-madhura-bhedāt påñcavidhaḥ. gandho dvividhaḥ-sugandho durgandhaś ca. varṇaḥ-kışņa-nila-rakta-pīta-sukla-bhedāt pañcadhā. :
(Aph.) The characteristic of being the cause of motion, rest, accommodation and duration, as also touch, taste, smell and colour, knowledge, intuition, joy and energy, consciousness, unconsciousness, corporeality and incorporeality, and the like belong to the category of) specific qualities. (XXXIX)
(Gloss) The expression the characteristic of being the cause of' should be construed with the four beginning with ‘motion'. Of these, six attributes belong to each of (the substances known as) soul and matter, and three attributes belong to the other (four substances). Among these, touch is eightfold viz. hard, soft, heavy, light, cold, hot, viscous and dry; taste is fivefold viz. pungent (for instance, dehydrated ginger), bitter (e.g. quinine), astringent, (e.g. myrobalan), acid (e.g. tamarind) and sweet (e.g. sugar); smell is twofold viz. good and bad; colour is fivefold viz. black, blue, red, yellow, and white. [Dharma is the condition of motion; adharma of rest; ākāśa (space) of accommodation; kāla of endurance; touch, taste, smell and colour of pudgala (matter); knowledge, intuition, joy, energy and consciousness of jīva; unconsciousness is the specific attribute of the five substances except soul, corporeality of matter, and incorporeality of the remaining substances). ४०. पूर्वोत्तराकारपरित्यागादानं पर्यायः।
"लक्खणं पज्जवाणं तु, उभयो अस्सिया भवे" इत्यागमवचनात् द्रव्यगुणयोर्यः पूर्वाकारस्य परित्यागः, अपराकारस्य च पादानं स पर्यायः ।
जीवस्य नरत्वामरत्वादिभिः पुद्गलस्य स्कन्धत्वादिभिः, धर्मास्तिकायादीनाञ्च संयोगविभागादिभिर्द्रव्यस्य पर्याया बोध्याः ।

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23
Sütras 40-42 ] Substance, Quality, Modes
ज्ञानदर्शनादीनां परिवर्तनादेवर्णादीनां च नवपुराणतादेर्गुणस्य पर्याया ज्ञेयाः।
पूर्वोत्तराकाराणामानन्त्यात् पर्याया अपि अनन्ता एव । 40. pūrvottarākāraparityāgādānaṁ paryāyaḥ.
‘lakkhaṇam pajjavāņam tu, ubhao assiyā bhave'ity āgamavacanād dravyaguņayor yaḥ pūrvākārasya parityāgah, aparākārasya ca ādānam sa paryāyaḥ. jīvasya naratvāmaratvādibhiḥ, pudgalasya skandhatvādibhiḥ, dharmāstikāyādīnāñ ca samyogavibhāgādibhir dravyasya paryāyāḥ bodhyāḥ. jñānadarśanādinām parivartanāder varņādīnāñ ca navapurāņatāder gunasya paryāyā jñeyāḥ. pūrvottarākārāņām ānantyāt paryāyā api anantā eva.
(Aph.) Mode means forfeiture of the precedent and appropriation of the succeeding state. (XL)
(Gloss) From the scriptural proposition 'the defining characteristic of modes is this that they subsist in both', it follows that the forfeiture of the precedent state and appropriation of the succeeding state by both substance and quality is mode. The transition of the soul from a human to a divine life and so on are the modes of the soul-substance); the changes of matter are into aggregates and the like; the changes entailed in the dharmāstikāya etc. by the conjunction and disjunction (with soul and matter) are illustrations of the transitional) modes of substances of dharma and adharma. The modes of qualities are illustrated by the modification and the like of consciousness and intuition as well as newness and oldness of colour and the like. The modes are infinite on account of the infiniteness of the preceding and the succeeding forms. ४१. व्यञ्जनार्थभेदेन स्वभाव-विभावभेदेन चास्य वैविध्यम् । 41. vyañjanārthabhedena svabhāva-vibhāvabhedena câsya dvaividhyam.
(Aph.) The modes again are twofold as explicit (vyañjana) and implicit (artha), or as intrinsic and extrinsic. (XLI)
४२. स्थूलः कालान्तरस्थायी शब्दानां संकेतविषयो व्यञ्जनपर्यायः । 42. sthūlaḥ kālāntarasthāyi śabdānāṁ saṁketavișayo vyañjanaparyāyaḥ.
(Aph.) The explicit mode is gross, lasting for some time and amenable to verbal expression. (XLII)

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Illuminator of Jaina Tenets -- [Lustre 1 ४३. सूक्ष्मो वर्तमानवर्त्यर्थपरिणामः अर्थपर्यायः । 43. sükşmo vartamānavarty arthapariņāmaḥ aithaparyāyaḥ.
(Aph.) The subtle and instantaneous modification of the object is the implicit (artha) mode. (XLIII) ४४. परनिमित्तानपेक्षः स्वभावपर्यायः। 44. paranimittānapekṣaḥ svabhāvaparyāyaḥ.
(Aph.) What occurs independently of anything else is called an intrinsic mode. (XLIV) ४५. परनिमित्तापेक्षा विभावपर्यायः। 45. paranimittāpekṣo vibhāvaparyāyaḥ.
(Aph.) What depends for its occurrence on conditions which are external is called an extrinsic mode. (XLV) ४६. एकत्व-पृथक्त्व-संख्या-संस्थान-संयोग-विभागास्तल्लक्षणम् ।
एतैः पर्याया लक्ष्यन्ते। एकत्वम्-भिन्नेष्वपि परमाण्वादिषु यदेकोऽयं घटादिरिति प्रतीतिः। पृथक्त्वं-संयुक्तेषु भेदज्ञानस्य कारणभूतं पृथक्त्वं यथा-अयमस्मात्
पृथक् । संख्या-द्वौ त्रय इत्यादिरूपा। संस्थानम्-यथा इदं परिमण्डलम् । संयोगः-अयमंगुल्योः संयोगः। विभागः-वियुक्तेषु भेदज्ञानस्य कारणभूतो विभागः, यथा
अयमितो विभक्तः । 46. ekatva-prthaktva-samkhyā-samsthāna-samyoga-vibhāgās tallaksa
nam. etaiḥ paryāyā lakṣyante. ekatvam—bhinneşv api paramāṇyādişu yad eko’yaṁ ghatādir iti
pratītiḥ. prthaktvam-samyukteņu bhedajñānasya kāraṇabhūtam prthaktvam
yatha-ayam asmāt prthak. saṁkhyā--dvau traya ityādirüpā. samsthānam-yatha idam parimandalam. ..samyogah-ayam aigulyoh samyogah. vibhāgah-viyukteşu bhedajñānasya kāraṇabhūto vibhāgah,
yatha-ayam ito vibhaktah.

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Sutra 46 ]
Substance, Quality, Modes
25
(Aph.) Unity, separateness, number, configuration, conjunction and disjunction are the distinguishing characteristics of modes. (XLVI)
(Gloss) The modes are characterized by these : unity is (the cause of) such cognition as 'this is a jar', even though the atoms of which the jar is made are discrete and separate. Separateness is the quality which occasions distinction in things joined together. It is the cause of such judgment as this is separate from that'. Number is the cause of such judgment as 'this is one', 'these are two', 'these are three', etc. Con. figuration is responsible for such judgment as 'this is round'. Conjunction is the cause of such judgment as 'this is the conjunction of two fingers'. Disjunction makes possible the knowledge of difference in things which are disjoined from one another. It is responsible for such judgment as 'this is disjoined from that, and the like.
इति द्रव्य-गुण-पर्याय-स्वरूपनिर्णयः iti dravya-guna-paryāya-svarūpanirņayaḥ.
This is the first lustre) called "the Determination of the Nature of Substance, Quality, and Modes".

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द्वितीयः प्रकाशः LUSTRE TWO
f. Fita-zonta-gon-979-37/ana-sia -fariTi-aper-HTETTEARTH I
तत्त्वं पारमार्थिकं वस्तु । 1. jīva-ajīva-punya-pāpa-āsrava-samvara-nirjarā-bandha-mokşās tattvam, tattvam pārmārthikaṁ vastu.
(Aph.) Soul, non-soul, merit, demerit, cause of influx (of karman), stoppage of cause of influx (of karman), dissociation (of karman), bondage (of karman) and emancipation are the tattvas. (1)
(Gloss) "Tattva' means a real entity.
(Note) Strictly speaking, jiva and ajīva (soul and non-soul, the sentient and the non-sentient) are the two ultimate principles. The rest are consequential events which occur on the cooperation of these two principles. Thus merit and demerit lead to the soul's loss of freedom. The fifth is a condition of the soul, brought about by the action and reaction of the soul and non-soul on each other. The sixth is a negative condition of the soul achieved by partial or total obstruction of the accession of alien karmic matter into the soul. The seventh is the purification of the soul on the expulsion of karmic matter from the soul and thus the soul is partially purged of the contamination induced by the accession of foreign matter. The eighth again is induced by the closest possible association of the soul and karmic matter. The ninth is the condition of absolute freedom achieved by the gain of intrinsic purity resulting from the expulsion of all karmic matter and its consequences. The third, fourth, fifth and eighth principles are the conditions of samsāra, the transmigration of the soul from the condition of one painful existence to another. The sixth and the seventh are the essential conditions of emancipation. The last is the most important of all, which is the ultimate goal. There is every justification, therefore, for the inclusion of all these principles of ultimate categories. The pursuit of philosophy cannot be a barren procedure. Its purpose is to know the truth because the knowledge of the ultimate truth is conducive to the achievement of perfection. This perfection is constituted by absolute freedom gained by the dissolution of all limitations and bonds which are the impositions of foreign matter.
Though sub specie aeternitatis, the categories other than the first two are not ultimate qua eternal, they are coeval with the duration of the world process and hence sub specie temporis they are of a status coordinate with the first two.
P. JAUHTETT ota: 1 -2. upayogalakṣaṇo jīvaḥ.
(Aph.) The defining characteristic of a soul is consciousness (cognitive activity). (II)

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Sütras 3-5 )
Soul
23
(Note) Upayoga is cogitation or rather cogitative activity. A jīva is never devoid of this activity. It is the inalienable characteristic of the jiva, however undeveloped it may be. Karmic matter veils the light of consciousness. This is called jñānāvaraṇīya karma. However much the karmic matter may obscure the consciousness of a soul, it cannot obliterate it altogether or make it absolutely inoperative. So this consciousness is found also in the nigoda state and through progressive development reaches its maximum in the omniscience of the perfect soul. 3. Warumm J9ATT: 1
चेतना ज्ञानदर्शनात्मिका। तस्या व्यापारः प्रवृत्तिरुपयोगः । 3. cetanävyāpāra upayogaḥ.
cetanā jñānadarśanātmikā, tasyā vyāpāraḥ pravșttir upayogah.
(Aph.) Consciousness (cognitive activity) is the activity of sentience. (III)
(Gloss) Sentience consists of knowledge and intuition. Consciousness is the activity, that is, the application of the same (viz. sentience). 8. ATATTIS 1951 4. sākāro'nākāraś ca.
(A ph.) It (viz. consciousness) is determinate as well as indeterminate. (IV) ५. पर्यायग्राहित्वाज ज्ञानं साकारः।
उत्पादव्ययध्रौव्यात्मकस्य द्रव्यस्य ध्रौव्यं गौणीकृत्य उत्पादव्यययोग्राहकं ज्ञानं साकार उपयोग इत्युच्यते । अयमाकारेण पर्यायेण सहितत्वात्
साकारः । सविकल्प उपयोग इत्यस्य पर्यायः । 5. paryāyagrāhitvāj jñānam sākāraḥ.
utpādavyayadhrauvyātmakasya dravyasya dhrauvyaṁ gauņīkstya utpādavyayayor grāhakam jñānam sākāra upayoga ity ucyate. ayam ākāreņa paryāyeņa sabitatvāt sākāraḥ. savikalpa upayoga ity asya paryāyaḥ. . (Aph.) Knowledge is determinate, because it cognizes the modes.
(Gloss) Knowledge is called determinate consciousness because of its being the cognizer of the origination and cessation by means of subordinating the permanence of the substance which embodies origination, cessation and permanence. The expression 'conceptual consciousness' is synonymous with it (viz. determinate consciousness).

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İlluminator of Jaina Tenets i Lustre IT €. stounicare astahater: 1
. उत्पादव्ययध्रौव्यात्मकस्य द्रव्यस्य उत्पादव्ययात्मकं पर्यायं गौणीकृत्य ध्रौव्यस्य ग्राहकं दर्शनमनाकार उपयोग इत्युच्यते। निर्विकल्प
उपयोग इत्यस्य पर्यायः ।। 6. dhrauvyagrāhitvād darśanam anākārah.
utpāda-vyaya-dhrauvyātmakasya dravyasya utpādavyayātmakam paryāyam gauņīkstya dhrauvyasya grāhakam darśanam anākāra upayoga ity ucyate. nirvikalpa upayoga ity asya paryāyaḥ. (Aph.) Intuition is indeterminate, because it cognizes the permanence.
(Gloss) Intuition is indeterminate consciousness, because of its being the cognizer of the permanence, subordinating the modes of origination and cessation of the substance which embodies origination, cessation and permanence. The expression 'non-conceptual consciousness' is synonymous with it (viz. indeterminate consciousness). 9. Afa-ya-stafet a:qufu-taalla pia 7. mati-śruta-avadhi-manahparyāya-kevalāni jñānam.
(Aph.) Knowledge is of five kinds, viz. perceptual cognition, verbal knowledge, clairvoyance, mind reading and pure and perfect knowledge. (VII) 5. strehalfaretai #fa: 1
अभिनिबोध इत्यस्य पर्यायः । 8. indriyamanonibandhanam mati”.
abhinibodha ity asya paryāyaḥ. (Aph.) Perceptual cognition is the knowledge due to a sense-organ and the mind. (VIII)
(Gloss) The expression 'objective cognition' is synonymous with it.
(Note) Perceptual cognition (mati) takes stock of a present objective datum; recollection (smrti) has reference to a datum perceived in the past ; recognition (samjña) is the cognition of the identity of a past object of perception with the present ; thought (cinta) is the cognition of a future event. All these different varieties of cognition are regarded as identical in spite of the difference of determinations, because the substantive object is the same. Abhinibodha is a cognition competent to take stock of an object with all its temporal determinations as past, present and future. The different varieties are only so many synonyms because they all agree in respect of the identical object. Matijñāna is a comprehensive class which includes a large variety. Thus, for example, there are purely sensuous cognitions, purely mental

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Sūtras 9-11)
Soul
29
cognitions and cognitions which are generated by both the senses and the mind. The sensuous cognition of animals, beginning with the one-sensed and ending with the five-sensed, but destitute of the mind, are purely sensuous. Recollection and instinctive intuition (ogha-jñāna) are purely mental. The normal cognitions of beings endowed with the mind are generated by the co-operation of the mind and the senses. E. Stafafstaat i
सा मतिद्विधा भवति-श्रुतनिश्रिता अश्रुतनिश्रिता च । 9. śrutanisritetare.
sā matir dvidhā bhavati—śrutaniśritā aśrutaniśritā ca. (Aph.) It is (of two kinds)-'depending on the verbal symbol and what is other than that. (IX)
(Gloss) The perceptual cognition is twofold, namely, depending on the verbal symbol' and 'what is other than that. १०. अवग्रह-ईहा-अवाय-धारणाभेदात् श्रुतनिश्रिता चतुर्धा । 10. avagraha-Thā-avāya-dhāraņābhedāt śrutanišritā caturdhā.
(Aph.) The (perceptual cognition) 'depending on verbal symbol' is of four kinds-sensation, speculation, judgment and retention. (X) ११. इन्द्रियार्थयोगे दर्शनानन्तरं सामान्य ग्रहणमवग्रहः। ।
इन्द्रियार्थयोरुचितदेशाद्यवस्थानरूपे योगे सति दर्शनम्-अनुल्लिखितविशेषस्य सन्मात्रस्य प्रतिपत्तिः । तदनन्तरम्- अनिर्देश्यसामान्यस्य
.(arga:) ETHIOE: 1 11. indriyārthayoge darśanānantaram sāmānyagrahaņam avagrahaḥ.
indriyārthayor ucitadeśādy avasthānarūpe yoge sati darśanamanullikhitavišeşasya sanmātrasya pratipattiḥ. tadanantaramanirdesyasāmānyasya (vastunaḥ) grahaņam avagrahaḥ.
(Aph.) Sensation means cognition of a generic character in the wake of the intuition of the contact between the sense and the object. (XI)
(Gloss) There occurs sensation, that is, cognition of the pure general character without the manifestation of any particular characteristic on the contact due to the situation of the sense-organ and the object at a proper place etc. In the wake of this there occurs the indeteminate cognition of the general character (of the) object. This is called 'avagraha' or sensation.

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30
Illuminator of Jaina Tenets
[ Lustre II 87. teftaret:
... व्यंजनेन-इन्द्रियार्थसम्बन्धरूपेण, व्यंजनस्य-शब्दादेरर्थस्य ग्रहणम्अव्यक्तः परिच्छेदो व्यंजनावग्रहः । ततो मनाग व्यक्तं जातिद्रव्यगुण
कल्पनारहितमर्थग्रहणम्-अर्थावग्रहः', यथा एतत् किंचिदस्ति।' 12. vyañjanārthayoḥ.
vyañjanena--indriyārthasambandharūpeṇa, vyañjanasya—śabdāder arthasya grahaņam-avyaktaḥ paricchedo vyañjanāvagrahah." tato manāg vyaktaṁ jāti-dravya-guna-kalpanārahitam arthagrahaņam-arthāvagrahaḥ, yathā etat kiñcid asti.3
(Aph.) (The sensation is) in respect of the vyañjana and the artha. (XII):
(Gloss) The vyañjana-avagraha“ means the indeterminate cognition of the objects such as sound and the like through vyañjana which is of the nature of the contact between the object and the sense-organ. There occurs in the trail of this sensation another sensation called artha-avagraha, which cognizes the object a little more distinctly, though devoid of the concepts of class, substance and attributes. This is a judgement like 'there exists something'.
(Note) The term vyañjana bears two senses. The first is 'contact of the object with the external sense'. This has been stated in the gloss. On account of this contact with the object qua touch, smell, colour etc., fit to be perceived, there takes place an indeterminate cognition. This contact is also a sort of indistinct sensation and as such must be cognizant of an object. The object is also called vyañjana. So, the expression vyanjanāvagraha is to be expounded as the cognition of a vyañjana, that is, a perceptible object, such as sound, colour, etc. through vyañjana, that is, the
१ व्यंजनेन व्यंजनस्य प्रवग्रह:- व्यंजनावग्रहः । अत्र मध्यमपदलोपी समासः । अयमाम्तमा हर्तिकः। २ एकसामयिकः। अनध्यवसायो न निर्णयोन्मुख इति न प्रमाणम्। प्रवग्रहस्तु निर्णयोन्मुख इति प्रामाण्यमस्य। 1 vyañjanena vyañjanasya avagrahaḥ-vyañjanāvagrahah. atra madhyamapadalopi
samāsah. ayam āntarmauhūrtikah. 2 ekasāmayikaḥ. 3 anadhyavasāyo na nirņayonmukha iti na pramāņam. avagrahas tu nirnayon
mukha iti prāmāṇyam asya. 4 Vyañjana-avagraha means avagraha of vyañjana through vyañjana. It is an exam
ple of a grammatical compound where the expression (viz. vyañjana) which occurs in the middle of the expounding sentence is omitted. The duration of the vyañjana-avagraha is less than a muhürta (forty-eight minutes). 5 The artha-avagraha is instantaneous. 6 This judgement is not pure absence of determination (anadhyavasāya) which,
not being decisive, is not a case of valid cognition. The avagraha, however, is definitely set about the determination of the object and, as such, is a category of valid cognitions,

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Sūtras 13-14 :)
Soul
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contact of the sense with the object. The expression vyañjanāvagraha thus means the cognition of vyañjana through vyañjana.
The idea is that a material object first comes into contact with the sense-organ and this evokes corresponding consciousness. This is called contact. It is the condition of the object-perception whieh, though slightly more developed than the former, is indistinct and indeterminate as it does not take note of the specific characteristic of the object. This specific perception is perceptual judgment, say of eye. To sum up, first, there is sense-object contact which is also a kind of cognition. The second stage is the perceptual intuition of the object in its generic character. The cognition is of the form-"It is something". The third stage is speculation. The fourth is perceptual judgment, that is, cognition of the object with its specific character. This is called the determinate cognition by the Naiyāyika and the Buddhist. It is further to be noted that vyañjana qua sense-object contact is regarded as the condition of cognition and not a sort of cognition in the Nyāya school. In Jaina epistemology, this contact is also regarded as cognitive. This is the peculiar theory of Jaina epistemology. १३. अमुकेन भाव्यमिति प्रत्यय ईहा।
अमुकस्तदितरो वेति संशयादूर्ध्वमन्वयव्यतिरेकपूर्वकम् "अमुकेन भाव्यमिति" प्रत्यय ईहा, यथा-शब्देन भाव्यम् । 13. amukena bhāvyam Iti pratyaya ihā.
amukas taditaro veti samśayād ürdhvam anvayavyatirekapūrvakam "amukena bhāvyam iti" pratyaya ihā, yathā-sabdena bhāvyam.
(Aph.) Speculation consists in the experience “This must be that." (XIII)
(Gloss) Speculation is an experience which brings up the rear of doubt "this is that or anything else”, through agreement and difference in respect of a characteristic feature, for example, "it must be a sound."
(Note) This speculation constitutes the intermediate stage between indeterminate perception and determinate perceptual judgment. On the intuition of the generic character of the object, there arises an enquiry about the specific nature of the same. It occurs in the shape of a problem, e.g. "Is it the touch of a snake or of a lotus-stalk?" But it ought not to be regarded as a case of doubt. Doubt is indecisive in its result. But speculation is an attitude of the mind which leads to the determination of the specific character of the object by laying emphasis upon the real characteristics that are perceived and the elimination of the unreal attributes that are not cognized. १४. अमुक एवेत्यवायः।
i Tor-3701 T Tai 14. amuka eva ity avāyaḥ.
yathā---ayam sabda eva. . (Aph.) Perceptual judgment is the specific determination (of the object), viz. 'this is that'. (XIV)
(Gloss) For instance, 'it is a sound indeed'.

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Illuminator of Jaina Tenets ..[ Lustre II १५. तस्यावस्थितिर्धारणा।
. वासना, संस्कार इत्यस्याः पर्यायः। प्रत्येकमिन्द्रियमनसावग्रहादीनां संयोगात्, नयनमनसोव्यंजनावग्रहाभावाच्च मतिज्ञानमष्टाविंशति
Safari 15. tasyāvasthitir dhāraņā.
vāsanā, saṁskāra ity asyāḥ paryāyaḥ, pratyekam indriyamanasāvagrahādīnām samyogāt, nayanamanasor vyañjanāvagrahābhāvāc ca matijñānam aştāvimśatibhedaṁ bhavati.
(Aph.) The persistence of the same (viz. perceptual judgment) is called retention. (XV)
(Gloss) The synonyms of dhāraņā are predisposition, trace, etc. As sensation and the like (which are four in number) are related to each of the (five) senses and the (sixth) mind, and as there is no contact-perception in the case of the eye and the mind, there can be twenty-eight (5 x 6 -2=28) types of perceptual cognition.
(Note) There are four varieties of perceptual cognition viz, avagraha, iha, avāya, and dhāraṇā. Each of them is occasioned by each of the five organs and the mind. This gives us twenty-four kinds. Contact-sensation is possible only of the four senses excepting the visual organ and the mind. This gives four kinds which added to the first twenty-four give the total as twenty-eight varieties. १६. प्रौत्पत्तिकी-वैनयिकी-कार्मिको-पारिणामिको इति चतस्रो बुद्धय अश्रुत
faferat: 1 16. autpattiki-vainayiki-kārmiki-pāriņāmiki iti catasro buddhaya
aśrutaniśritāḥ. (Aph.) The perceptual cognition not depending on verbal symbol falls under four categories-intellect of instantaneous comprehension, intellect born of faithful service, intellect developed by practical experience and intellect of mature experience. (XVI) १७. अदृष्टाश्रुतार्थग्राहिणी प्रौत्पत्तिको।
प्रतिभाप्रातिभमित्यस्याः पर्यायाः । 17. adrstāśrutarthagrāhiņi autpattiki.
pratibhā prātibham ityasyā paryāyaḥ. (Aph.) The instantaneous comprehension apprehends the unseen and the unheard of objects. (XVII)
(Gloss) The terms pratibhā and prätibha are its synonyms,

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Sutras 18-21 ]
१८. विनयसमुत्था वैनयिकी । विनयः शिक्षा, तज्जनिता बुद्धिर्वैनयिकी ।
18. vinayasamutthā vainayiki.
vinayaḥ śikṣā, tajjanita buddhir vainayiki.
(Aph.) The vainayiki is so called because it is (an intellect) born of training (in modesty, humility and loyalty to the teacher ). ( XVIII)
Sout
(Gloss) Vinaya means training (in modesty etc.) and the vainayiki intellect is born of it (namely, training).
१६. कर्मसमुत्था कार्मिकी ।
कर्मणाऽभ्यासेन जनिता बुद्धि: कार्मिकी कर्मजा वा ।
19. karmasamutthā kārmiki.
33
karmaṇā'bhyasena janita buddhiḥ kārmikī karmajā vā.
(Aph.) The kārmikī is so called because it is (an intellect) developed by practical experience. (XIX)
20. parināmajanitā pārināmiki.
vayah-parinatih parināmah.
(Gloss) Practical experience means repeated practice, and the intellect born of such practice is called kārmiki.
२०. परिणामजनिता पारिणामिकी |
वयः - परिणतिः परिणामः ।
(Aph.) The pāriņāmikī is so called because it is (the intellect) born of maturity. (XX)
(Gloss) Maturity means maturity in respect of age.
२१. जातिस्मृतिरपि मतेर्भेदः ।
संजीवस्य तथाविधशुभपरिणामेन लेश्यायां विशुध्यमानायां किञ्चिन् निमित्तमासाद्येहापोह - मार्गणा - गवेषणां कुर्वतः पूर्वजन्मनः स्मृतिरुत्पद्यते स्मृति: ।
21. jātismrtir api mater bhedah.
samjñijīvasya tathavidhaśubhapariņāmena leśyāyāṁ viśudhyamānāyāṁ kiñcin nimittam āsādyehapoha-margaṇā-gaveṣaṇāṁ kurvataḥ pūrvajanmanaḥ smṛtir utpadyate să jātismṛtiḥ.

(Aph.) The memory of past lives is also a kind of perceptual cognition. (XXI)

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Illuminator of Jaina Tenets
[Lustre įj
(Gloss) The memory of past lives arises in a rational being, engaged in speculation, discrimination, investigation and research, in spired by a particular occasion, on the purification of his leśyā (aural colouration) on account of the requisite auspicious transformation. २२. मनोवाक्कायप्रवर्तकं निश्चयात्मकं ज्ञानं चित्तम् । 22. manovākkāyapravartakaṁ niścayātmakaṁ jñānaṁ cittas.
(Aph.) The citta is definite knowledge that activates the mind, speech and the body. (XXII) २३. द्रव्यश्रतानुसारि परप्रत्यायनक्षमं श्रुतम् ।
द्रव्यश्रुतं शब्दसंकेतादिरूपम्, तदनुसारेण परप्रत्यायनक्षम ज्ञानं
श्रुतमभिधीयते। 23. dravyasrutānusări parapratyāyanaksamaṁ śrutam.
dravyasrutam sabdasamketädirūpam, tadanusāreņa parapratyāyanakşamam jñānam śrutam abhidhīyate.
(Aph.) The cognition capable of communicating itself) to others (in the way of instruction) by means of material symbols is called verbal knowledge (śrutajñāna). (XXIII)
(Gloss) 'Material symbols' mean word, gesture and the like. The cognition capable of communicating itself to others by means of these (symbols) is called verbal knowledge. २४. अक्षर-संज्ञि-सम्यक्-सादि-सपर्यवसित-गमिकांगप्रविष्टानि सप्रतिपक्षाणि । 24. akşara-saṁjñi-samyak-sādi-saparyavasita-gamikāngapraviştāni
sapratipakşāņi.
(Aph.) (There are fourteen varieties of śrutajñāna which are concerned with) linguistic symbols, rational beings, authentic knowledge, what has a beginning, what has an end, gamika, what is included in the angas, and the opposites (of all these seven). (XXIV)
(Note) There are fourteen kinds of śruta, viz. 1. Linguistic symbols (akşara) by means of which knowledge is communicated, such
as words, and the like. 2. Non-linguistic (anakşara), i.e., knowledge communicated by gestures and other
symbolic expressions. 3. Relating to rational beings (samjfin). 4. Relating to irrational beings (asam jfin). 5. Authentic (samyak) knowledge leading to emancipation. 6. Spurious (asamyak) knowledge which consists of faulty doctrines and views
detrimental to emancipation. 7. That which has a beginning (sādi).

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Satras 25-27 1
Soul
8. That which is without a beginning (anādi). 9. That which is with an end (saparyavasita). 10. That which is without an end (aparyayasita).
These last four divisions of scripture are relative to the actual treatises which have been necessarily written by some persons, and as such have a definite beginning in time. But the knowledge recorded therein is without a definite beginning and is also without any definite end as the world process is eternal at both extremes. 11. Gamika śruta stands for the twelfth anga called Drstivāda in which the texts are
interwoven and some portions are repeated mutatis mutandis in accordance with
the context. 12. Agamika fruta stands for the scripture that does not repeat analogical passages. 13. Scriptures which are included in the angas composed by the ganadharas, the
direct disciples of Mahāvīra, argapravista. 14. The opposite of No. 13 which have been composed by authors other than the
ganadharas, argabāhya. २५. आत्ममात्रापेक्षं रूपिद्रव्यगोचरमवधिः।
3TTET Tafe: 1 25. ātmamātrāpekşam rūpidravyagocaram avadhiḥ.
avadhānam avadhiḥ.
(Aph.) Clairvoyance is (the knowledge) dependent on the self alone and takes stock of material substances as its objects. (XXV)
(Gloss) Avadhi stands for avadhāna (limited cognition). २६. भवप्रत्ययो देवनारकाणाम् । 26. bhavapratyayo devanārakāņām.
(Aph.) It is congenital (immediately caused by genesis) in the case of the denizens of heaven and hell. (XXVI)
(Note) Divine beings and also beings born in hell are born along with this clairvoyance. It does not require the good offices of the visual organ but emerges in the soul directly and immediately. As a matter of fact knowledge can emerge only if the veil which prevented its emergence is removed and the other obscuring karmans are held in check and so the genesis of this type of supersensuous cognition also takes place by this process. It is, however, affiliated to birth as its condition in the case of the denizens of heaven and hell. Their very birth brings about the relevant destruction-cum-suppression which is thus regarded as the direct cause of the knowledge in question. २७. क्षयोपशमनिमित्तश्च शेषाणाम् । 27. kşayopasamanimittaś ca seșāņām.
(Aph.) In the case of others (beings other than denizens of heaven and hell i.e., men and lower animals), it is due to the occasional) destruction-cum-suppression of the relevant (obscuring) karmans. (XXVII)

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Illuminator of Jaina Tenets
25. agunfa-sagunfa-asinıa-giun1a-nfaqıfa-unfaqfañaıtai
षोढा ।
28. anugāmi-ananugāmi-vardhamāna-hīyamāna-pratipäty-apratipätibhedad asau şoḍhā.
(Aph.) It (clairvoyance) is sixfold, viz.
1. What follows the clairvoyant,
2. What doesn't follow the clairvoyant,
3. Expanding (clairvoyance),
4. Contracting (clairvoyance),
5. Vulnerable (to loss),
6. Invulnerable. (XXVIII)
[Lustre II
२६. मनोद्रव्यपर्यायप्रकाशि मनःपर्यायः ।
29. manodravyaparyāyaprakāśi manaḥparyāyaḥ.
(Aph.) Mind-reading (cognition of mental modes) is the revealer of the modes of the mental substance. (XXIX)
३०. ऋजु - विपुलमती ।
साधारणमनोद्रव्यग्राहिणी मतिः ऋजुमतिः । तद्विशेषग्राहिणी मतिfayaufa: I'
30. rju-vipulamati.
sādhāraṇamano dravyagrāhiṇī matir ṛjumatiḥ.1 tadviseṣagrāhiṇī matir vipulamatiḥ.2
(Aph.) (The mind-reading is twofold, viz.) straight or plain, and expansive. (XXX)
(Gloss) (1) Straight and plain3, that which cognizes the general feature of the mental substance and (2) expansive1 that which cognizes (also) the particular characteristics of it.
१ घटोऽनेन चिन्तित इत्यध्यवसायनिबन्धनं मनोद्रव्यपरिच्छित्तिरित्यर्थः ।
1 ghato'nena cintita ity adhyavasayanibandhanam manodravyaparicchittirityarthaḥ.
२ घटोऽनेन चिन्तितः स च सौवर्णः पाटलिपुत्रकोऽद्यतनो महान् इत्यध्यवसायहेतुभूता मनोद्रव्यविज्ञप्तिरिति ।
2 ghato'nena cintitaḥ sa ca sauvarṇaḥ pataliputrako'dyatano mahan ityadhyavasayahetubhūtā manodravyavijñaptir iti.

3 The plain cognition takes stock only of the generic character of the mental substance; for instance, when one cognizes the mental condition of another in such general terms as 'he knows a jar'.
4 It knows the details of the contents, such as 'the jar known is made of gold, made at Pataliputra, made today and has a big size'.

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32
Sutras 31-331
Soul ३१. विशुद्धि-क्षेत्र-स्वामि-विषयमेदादवभिन्नः । 31. visuddhi-ksetra-svāmi-visayabhedad avadher bhinmah.
(Aph.) It (viz. mind-reading) is different from the clairvoyance on a ccount of its difference in respect of purity, scope, knowing subject and content. (XXXI)
(Note) Visuddhi (purity) is that quality of the soul which makes possible the knowledge of a multitude of specific characters. The mind-reading takes cognizance of a large number of details than the clairvoyance (avadhi). The clairvoyance raised to prefection embraces the whole world whereas the mind-reading is limited to the abode of human beings. The clairvoyance is possible in all the four states of existence, that is to say, all the four kinds of beings-men, gods, animals and the denizens in hells. The mind-reading, on the other hand, is possible only for selfrestrained persons. Vişaya (the object) of clairvoyance consists of all the material objects possessed of colour and shape, whereas that of mind-reading is limited to an infinitesimal part of the substances known by the former. ३२. निखिलद्रव्यपर्यायसाक्षात्कारि केवलम् । 32. nikhiladravyaparyāyasākşātkāri kevalam.
(Aph ) That which directly cognizes all the substances with all their modes is omniscience (pure and perfect knowledge). (XXXII) ३३. मति-श्रुत-विभंगा मिथ्यात्वसाहचर्यादज्ञानम् ।
विभंगों'ऽवधिस्थानीयः। मिथ्यात्विनां ज्ञानावरणक्षयोपशमजन्योऽपि. बोधो मिथ्यात्वसहचारित्वादज्ञानमुच्यते' । तथा चागमः'
"अविसेसिया मई-मइनाणं च मइअन्नाणं च ।
विसेसिया सम्मद्दिट्ठिस्स मई मइनाणं । • मिच्छादिट्ठिस्स मई मइअन्नाणं ।”
यत्पूनर्ज्ञानाभावरूपं औदयिकमज्ञानं तस्य नात्रोल्लेखः । मनःपर्याय
केवलयोऽस्तु सम्यग्दृष्टिष्वेव भावाद्, अज्ञानानि त्रीणि एव । 33. mati-śruta-vibhangā mithyārvasāhacaryād ajñānam.
vibhangol'vadhisthānīyaḥ. mithyātvināṁ jñānāvaraṇakşayopaś. majanyo'pi bodho mithyātvasahacāritvād ajñānam ucyate”. tathā
cāgamaḥ १ विविधा भंगाः सन्ति यस्मिन् इति विभंगः । 1 vividha bhaigah santi yasmin iti vibhaigah. २ कुत्सार्थे नञ् समासः । कुत्सितत्वं चात्र मिथ्यादृष्टेः संसर्गात् । 2 kutsārthe nai samāsah. kutsitatvam cātra mithyadrsteh samsargat. ३ नन्दिसुत्तं, ३६ । 3 Nandisuttam, 36. (Jaina Vishva Bharati edition),

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Illuminator of Jaina Tenets
[ Lustre II
avisesiyā mai-mainānam ca maiannāņaṁ ca.
visesiyā sammadiţthissa mai maināņam. • micchādiţthissa mai maiannāņam. yatpunar jñānābhāvarūpam audayikam ajñānam tasya nātrollekhaḥ. manahparyāyakevalayos tu samyagdrstişv eva bhāvād ajñānāni trīṇy eva.
(Aph.) Perceptual cognition (mati), verbal knowledge (śruta) and para-clairvoyance (vibhanga) are nescience on account of their association with perverse faith. (XXXIII)
(Gloss) Vibhangal refers to the category of avadhi or supersensuous cognition of matter.
The experience, even consequent upon the destruction-cumsubsidence of the knowledge-covering karman, of a person possessed of perverted faith (mithyātva) is called nescience (ajñāna)a on account of its association with the perversion. There is the following scriptural text in support of our contention :
* The generic mati is (twofold) : mati-knowledge and mati-nescience.
* The specific mati of the person of right faith is mati-knowledge. * The mati of the person of perverted faith is mati-nescience.
The ignorance and complete absence of knowledge consequent upon the rise of the relevant karman is, however, not referred to here. The types of nescience are only three in number inasmuch as the remaining two varieties of knowledge, viz. the mind-reading and pure and perfect) knowledge can be possessed only by a person of right faith and as such are necessarily varieties of knowledge and not nescience.
(Note) The three varieties of cognition may be authentic as well as unauthentic. On account of the emergence of a wrong belief and perverted faith, these cognitions are vitiated. The aberration of avadhi is called vibhanga (the prefix vi has the value of viparita, contrary). We have coined the word para-clairvoyance for the Sanskrit expression vibhanga, using para in the sense of perverse. It is called so because the variety of avadhi which goes wrong under the influence of perverted faith gives only a wrong view that is opposed to the reality as it is in itself. The prefix vi in vibhanga may also be interpreted in the sense of variety. Thus vibhanga is the kind of varieties of bhanga, implying indecision and doubt. 1 Vibhanga means 'what is possessed of different aspects'. 2 The term ajñāna is a negative compound, the negative particle nañ is substituted by
a in the compound, standing for the sense of demeritorious'. The knowledge here is
demeritorious because of its association with a perverted faith, 3 Nandisuttam, 36, (Jaina Vishva Bharati edition),

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Sutras 34-36]
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39 ३४. चक्षुरचक्षुरवधिकेवलानि वर्शनम् ।
चक्षुषः सामान्यावबोधश्चक्षुर्दर्शनम् । शेषेन्द्रियमनसोरचक्षुर्दर्शनम् । अवधिकेवलयोश्च अवधिकेवलदर्शने ।
मनःपर्यायस्य मनसः पर्यायविषयत्वेन सामान्यबोधाभावान्न दर्शनम् । 34. caksuracaksuravadhikevalāni darsanam.
cakṣuṇaḥ sāmānyāvabodhaś cakşurdarśanam. śeșendriyamanasor acakṣurdarśanam. avadhikevalayoś ca avadhikevaladarśane. manaḥparyāyasya manasaḥ paryāyavişayatvena sāmānyabodhābhā
vān na darśanam. (Aph.) Intuition is (possible in the case of) ocular and non-ocular cognitions as well as clairvoyance and omniscience (pure and perfect knowledge). (XXXIV)
(Gloss) Of these, the indeterminate cognition by the eye is ocular intuition. Such cognition by the other sense-organs as well as the mind is non-ocular intuition. Such cognitions in the case of clairvoyance and omniscience (perfect knowledge) are respectively known as avadhidarśana and kevaladarśana. The cognition of mental modes has no darśana because it never cognizes the general feature inasmuch as it has the mental modes (which are particular) as its object. ३५. प्रतिनियतविषयग्राहि इन्द्रियम् ।
प्रतिनियतान् शब्दादिविषयान् गृह्णातीत्येवंशीलं प्रतिनियतार्थग्राहि इन्द्रियं
भवति। 35. pratiniyatavisayagrāhi indriyam.
pratiniyatān sabdādivişayān gļhạātītyevamśīlam pratiniyatārthagrāhi indriyam bhavati.
(Aph.) The indriya (sense-organ) means an organ that comprehends a specific object. (XXXV)
(Gloss) The indriya is so called because it is possessed of the nature of comprehending specific objects, such as the sound and the like.. ३६. स्पर्शन-रसन-घ्राण-चक्षुः-श्रोत्राणि । 36. sparsana-rasana-ghrāna-caksuh-srotrānt,

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(Aph.) The instruments of touch, taste, smell, sight and hearing (are the sense-organs). (XXXVI)
३७. द्रव्यभावमेवानि ।
37. dravyabhāvabhedāni.
(Aph.) They are different quâ physical and quâ psychical. (XXXVII) ३८. निर्व त्युपकरणे द्रव्येन्द्रियम् ।
कर्णशष्कुल्यादिरूपा बाह्या, कदम्बकुसुमादिरूपा चाभ्यन्तरीया पौद्गलिकआकाररचना - निर्वृत्तिः ।
तत्र श्रावणाद्युपकारिणी शक्तिरुपकरणम् ।
40
38. nirvṛttyupakarane dravyendriyam.
karṇaśaşkulyadirūpā bāhyā, kadambakusumādirūpă cābhyantarīya paudgalika-ākāraracanā─nirvṛttiḥ.
tatra śrāvaṇādyupakāriņī saktir upakaranam.
(Aph.) The organic structure and its efficiency constitute the senseorgan quâ physical. (XXXVIII)
(Gloss) The material structure of the external organ in the form of orifice of the ear and the like, and the internal organ in the shape of globular kadamba-flower and the like are typical of the sense-organ quâ organic structure or nirvṛtti, and the capacity which makes it responsive to auditory perception and the like is the sense-organ quâ efficiency (upakaraṇa).
३६. लब्ध्युपयोगौ भावेन्द्रियम् ।
ज्ञानावरणादिकर्मक्षयोपशमजन्यः सामर्थ्य विशेषो - लब्धिः । अर्थग्रहणरूप आत्मव्यापार–उपयोगः । सत्यां लब्धौ निर्वृत्त्युपकरणोपयोगाः । सत्यां च निवृत्तौ उपकरणोपयोगौ । सत्युपकरण उपयोगः ।
39. labdhyupayogau bhāvendriyam.
jñānāvaraṇādikarmakṣayopasamajanyaḥ samarthyaviseṣo-labdhiḥ. arthagrahaṇarūpa ātmavyāpāra-upayogaḥ. satyāṁ labdhau nirvṛttyupakaraṇopayogāḥ, satyam ca nirvṛttau upakaraṇopayogau. satyupakarana upayogaḥ.
(Aph.) The sense-organ quâ psychical is (of two kinds, viz.) attainment and conscious activity. (XXXIX)
(Gloss) The sense-organ quâ attainment is a particular kind of capacity due to the destruction-cum-subsidence of the knowledge-cove

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Sutra 40-41 ]
Soul
ring and the other relevant karmans. The activity of the soul, which is of the nature of the cognition of an object, is the sense-organ quả conscious activity. There can be organic structure, efficiency and conscious activity only if there is attainment. There can be efficiency and conscious activity only if there is organic structure, and there can be conscious activity only if there is efficiency.
(Note) Labdhi is a peculiar term and concept. It is a capacity of the soul which emerges when the obstructive karmic veils are in the state of destruction-cumsubsidence. This is regarded as an organ par excellence, because the cognition of objects takes place only if it is in operation. The soul becomes invested with the capacity for knowing an object on account of the karmic veils being put out of commission. It may be translated literally as attainment of the capacity arising from the inoperative condition of the obscuring karmans.
80. FYRİ-TA-TTFET-E94-2002 Tracfaat: 1 40. sparsa-rasa-gandha-rūpa-sabdās tadvişayāḥ.
(Aph.) Touch, taste, odour, sight and sound are (respectively) the objects of them (viz. 'the sense-organs). (XL) ४१. सर्वार्थग्राहि त्रैकालिकं मनः।
सर्वे न तू इन्द्रियवत प्रतिनियता अर्था गृह्यन्ते येन तत् सर्वार्थग्राहि त्रिकालविषयत्वात् त्रैकालिकं मनः । तदनिन्द्रियम्-नोइन्द्रियमपि goudi मनस्त्वेन परिणतानि पुद्गलद्रव्याणि द्रव्यमनः, लब्ध्युपयोगरूपं
TCHGT: 1 41. sarvārthagrāhi traikālikam manaḥ.
sarve na tu indriyavat pratiniyatā arthā gļhyante yena tat sarvārthagrāhi trikālavişayatvāt traikālikam manah. tad anindriyam noindriyam api ucyate. manastvena pariņatāniipudgaladravyāņi dravyamanaḥ, labdhyupayogarūpam bhāvamanah.
(Aph.) The mind is the organ of apprehension of all objects (of all the sense-organs) of the three periods of time. (XLI)
(Gloss) That which apprehends all the objects and not specifically determined objects as is done by a sense-organ-is the mind. As it can comprehend the objects belonging to the three periods of time, it is called traikālika. It is also called 'anindriya' and also ‘no-indriya' or 'quasi-sense'. Moreover, the matter transformed into mind is mind

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qua physical, while the attainment (of efficiency) and conscious activity, constitute the mind quâ psychical.
42
(Note) The mind is called quasi-sense because it is not restricted, like the senseorgans, to specific objects. Another explanation of this nomenclature may be that it is not a sense-organ because it has no independent jurisdiction over the external perceivable objects, and this lack of independent capacity disqualifies it from attaining the status which the sense-organ has.
४२. कर्मण उदयविलयजनितः चेतनापरिणामो भावः ।
कर्मणः क्षयोपशम-उपशम-क्षय अवस्था विलय इत्यभिधीयते । 42. karmana udayavilayajanitah cetanāparināmo bhāvah.
karmanah kşayopaśama-upaśama-ksaya- avasthā vilaya ity abhidhiyate.
(Aph.) The bhāva is a transformation of sentience on account of the rise and cessation ( vilaya) of karman. (XLII)
(Gloss) Such states of the karman as destruction-cum-subsidence, subsidence and destruction are called vilaya.
४३. परिणमनं वा ।
43. parinamanam vā.
(Aph.) Also change ( is called bhāva ) . (XLIII )
(Note) Change also is a transformation of the soul, which occurs even in the disembodied state called siddhatya,
४४. औपशमिक क्षायिक क्षायोपशमिका भावाः स्वरूपं जीवस्य ।
44. aupaśamika-ksāyika-ksāyopasamikā bhāvāh svarūpam jīvasya.
(Aph.) The states produced on account of the subsidence, destru ction, and destruction-cum-subsidence (of the karmans) constitute the nature of the soul. (XLIV)
४५. औदयिकपारिणामिकावपि ।
उदीरणाकरणेन स्वभावरूपेण वाऽष्टानामपि कर्मणामनुभवावस्था उदयः । तेन निर्वृत्तो भाव औदयिकः ।
स्वस्वभावे परिणमनं परिणामः । तेन निर्वृत्तः स एव वा भावः पारिणामिकः ।

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Sūtras 45-47 |
Soul 45. audayikapāriņāmikäv api.
udīraņākarañena svabhāvarūpeņa vā'șțānām api karmaņām anubhavāvasthā udayaḥ. tena nirvṛtto bhāva audayikaḥ. svasvabhāve pariņamanaṁ pariņāmaḥ. tena nirvșttaḥ sa eva vā bhāvaḥ pāriņāmikaḥ.
(Aph.) Also those produced on account of fruition (of karmans) and the intrinsic change (constitute the nature of the soul). (XLV)
(Gloss) Udaya (that is rising) means the state of rising and being experienced of all the eight karmans through special effort (udiraņā) or normally in their proper time. The state of karman which is produced in this way is called audayika. Parināma means transformation in its own nature. The consequential state of soul or the transformation itself is pāriņāmika-bhāva. ४६. मोहकर्मणो वेद्याभाव उपशमः।
उदयप्राप्तस्य मोहकर्मणः क्षयः शेषस्य च सर्वथा अनुदय उपशमः । स
चान्तर्मुहुर्तावधिकः । तेन निष्पन्नो भाव औपशमिकः । 46. mohakarmano vedyābhāva upašamaḥ.
udayaprāptasya mohakarmaṇaḥ kṣayaḥ śeşasya ca sarvathā anudaya upasamaḥ, sa cāntarmuhūrtāvadhikah. tena nişpanno bhāva aupaśamikah.
(Aph.) Upašama (subsidence) means the absence of realization of the deluding karman. (XLVI)
(Gloss) Subsidence means the cessation of the deluding karman that was due to arise and is the total non-rising of others. : The duration of this (subsidence) is less than a muhūrta (48 minutes).
* The state consequent upon this is called aupaśamika (related to subsidence). YU. FARHAATET: 877: 1 ... ज्ञानावरणाद्यष्टानामपि कर्मणां सर्वथा प्रणाश:-क्षयः । तेन नित्तो
#19: f17:1 47. nirmūlanāśaḥ kṣayah.
jñānāvaraņādyaşțānām api karmaṇām sarvathā praņāśaḥ, kşayaḥ. tena nirvștto bhāvab-kşāyikah.

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[ Lustre II (Aph.) The 'destruction' means total cessation. (XLVII) · (Gloss) The destruction means total cessation of all the karmans namely knowledge-covering, and the like.
The state of the soul) consequent upon such cessation is called kşāyika (resulting from cessation). ४८. घातिकर्मणो विपाकवेद्याभावः क्षयोपशमः।
उदयप्राप्तस्य घातिकर्मणः क्षयः, अनुदीर्णस्य च उपशमः, विपाकतः उदयाभाव इति क्षयोपलक्षित उपशमः क्षयोपशमः । तज्जन्यो भाव:-- क्षायोपशमिकः । उदयप्राप्तक्षयस्योभयत्र समानत्वेऽप्युपशमे प्रदेशतोऽपि मास्त्युदय इत्यनयोर्भदः। ghātikarmaṇo vipākavedyābhāvaḥ kṣayopasamaḥ udayaprāptasya ghātikarmaṇaḥ kṣayah, anudīrṇasya ca upaśamaḥ, vipākataḥ udayābhāva iti kşayopalakṣita upaśamaḥ kşayopasamah. tajjanyo bhāvah-ksāyopasamikah. udayaprāptakşayasyobhayatra samānatve'py upašame pradeśato’pi nästy udaya ity anayor bhedaḥ.
(Aph.) The destruction-cum-subsidence consists in the absence of realization of the fruit of the destroying-karman. (XLVIII)
(Gloss) The destruction-cum-subsidence means the subsidence marked by destruction. This can be analysed as the destruction of the destroying karman that was due to arise and subsidence of the karman that has not arisen, that is, absence of rising quâ realization of the fruit. The state of the soul resulting from this is called kṣāyopaśamika (concerned with destruction-cum-subsidence).
The difference between kşayopaśama and upaśama is that there is absolutely no rise of karman even virtually (pradeśato'pi) in the latter although the destruction of the karmans that have arisen is a common feature of both. ४६. वेद्यावस्था उदयः।
उदीरणाकरणेन स्वभावरूपेण वाष्टानामपि कर्मणामनुभवावस्था
उदयः। तज्जन्यो भावः औदयिकः। 1 See note on IV. 5.

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Šútras 50-52 )
Soul
49.
vedyāvasthă udayah.
udīraņākəranena svabhāvarūpepa vāştānām api karmaņām anubhavāvasthā udayaḥ. tajjanyo bhāvaḥ audayikah.
(Aph.) Rising means the state of realization. (XLIX)
(Gloss) Rising is the state of the experience of all the eight karmans spontaneously or by means of premature fruition. The state consequent upon such rising is called audayika (occurrence on account of rising).
५०. स्वस्वभावे परिणमनं परिणामः।
परिणामाज्जन्यः स एव वा भावः पारिणामिकः, सादिरनादिश्च ।
गतिबन्धसंस्थानादयः सादिः, जीवत्वभव्यत्वाभव्यत्वादिरूपः अनादिः । 50. svasvabhāve parinamanaṁ pariņāmaḥ.
parināmāj janyaḥ sa eva vā bhāvaḥ pāriņāmikah, sādir anādiś ca. gatibandhasamsthānādayaḥ sādiḥ, jīvatva-bhavyatvābhavyatvādirūpaḥ anādiḥ. (Aph.) Transformation means change in its own nature. (L)
(Gloss) That which is produced on account of transformation or the state quâ itself is called pāriņāmika. Such transformation is with beginning or without beginning. Movement, bondage, configuration etc. are with beginning whereas soulhood, fitness for emancipation (bhavyatva), unfitness for emancipation (abhavyatva), etc. are without beginning. ५१. औपशमिकस्य सम्यक्त्वचारित्रे । 51. aupaśamikasya samyaktvacäritre.
(Aph) The subsidential (aupaśamika) state is of two kinds, (subsidential) right attitude and right conduct. (LI)
५२. क्षायिकस्य ज्ञान-दर्शन-सम्यक्त्व-चारित्र-अप्रतिहतवीर्यादयः। 52. kṣāyikasya jñāna-darśana-samyaktva-cāritra-apratihatavīryādayaḥ.
(Aph.) The varieties of kṣāyika are perfect knowledge, perfect intuition, right attitude as the result of complete destruction of darśanamohaniya karman; perfect conduct as the result of complete destruction of căritramohaniya karman, unobstructed power, etc. (LII)

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filuminator of Jaina Tenets [ Lustre II X3. eriteerfuafu ATISATA-axia-afoz-a1f77-4ATUH-afturaca: 1 53. kşãyopaśamikasya jñānā'jñāna-darśana-dęşți-căritra-samyamāsam
yama-vīryādayah.
(Aph.) The varieties of ksāyopaśamika are knowledge, nescience, intuition, attitude, renunciation, partial renunciation, energy and the like. (LIII) 48. aptafu4tu Ar-fafan-ya-g: -37T*Ta-da-preffaufa-ete
लेश्या-गोत्र-प्रतिहतवीर्यत्व-छद्मस्थ-असिद्धत्वादयः। 54. audayikasya ajñāna-nidrā-sukha-duḥkha-asrava-veda-ayurgati-jāti
śarīra-leśyā-gotra-pratihatavīryatva-chadmastha-asiddhatvądayaḥ.
(Aph.) The varieties of audayika are the following : partial absence of knowledge, sleep, pleasure, pain, influx, sex, life-span, the form of existence, the condition of existence, body, aural colouration, high and low status, the obstruction of power, non-omniscience and the states of nonemancipation etc. (LIV)
इति जीवस्वरूपनिर्णयः ।
Here ends the Second Lustre, called the "Ascertainment of the Nature of Soul”, of the Jaina-siddhānta-dipikā, composed by Acārya Tulasī.

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१. जीवा द्विधा ।
तृतीयः प्रकाशः
LUSTRE III
1. jīvā dvidhä.
(Aph.) Souls are classifiable under two heads. (I)
१. संसारिणः सिद्धाश्व ।
संसरन्ति भवान्तरमिति संसारिणः, तदपरे सिद्धा: ।
2. samsariṇaḥ siddhaś ca.
samsaranti bhavāntaram iti samsariṇaḥ, tadapare siddhāḥ.
(Aph.) Subject to metempsychosis and emancipated (from it). (II) (Gloss) Those which move from birth to birth are subject to metempsychosis. The others are emancipated.
३.
१. संसारिणस्त्रसस्थावराः ।
हिताहितप्रवृत्तिनिवृत्त्यर्थं गमनशोलास्त्रसाः, तदितरे स्थावराः ।
3. samsāriņas trasa-sthāvarāḥ.
hitahitapravṛttinivṛttyarthaṁ gamanaśīlās trasāḥ, taditare sthā
varāḥ.
(Aph.) (Souls) subject to metempsychosis can be mobile as well as immobile. (III)
(Gloss) Those which can move for the sake of accepting what is wholesome, and rejecting what is unwholesome are mobile. The others are called immobile.
(Note) The word 'samsarin' is derived from sam+VS+in. Sam means again and again; sy means to go or move, and thus 'samsarin' literally means that which is capable of repeated movement-voluntary or involuntary. The word, on the whole, stands for those individual souls which move from one birth to another. Birth is followed by death, and death again by birth until the karmic bondage is exhausted. There are individuals in transmigration who are found to be confined in a physical organism which is fixed, stationary, and incapable of locomotion, though they need

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to quit their position being subject to natural afflictions. Those again which have mobile body can move away from a position of disadvantage to one of advantage. They are called trasas, being derived from Vtras, to move. ४. पृथिवी-अप-तेजो-वायु-वनस्पतिकायिका एकेन्द्रियाः स्थावराः।
पृथिवी कायो येषां ते पथिवीकायिका इत्यादि । एते च एकस्य स्पर्शनेन्द्रियस्य सद्भावादेकेन्द्रियाः स्थावरसंज्ञां लभन्ते । पञ्चस्वपि स्थावरेषु सूक्ष्माः सर्वलोके, बादराश्च लोकैकदेशे। सर्वेऽपि प्रत्येकशरीरिणः, वनस्पतिस्तु साधारणशरीरोऽपि । přthivi-ap-tejo-vāyu-vanaspatikāyikā ekendriyāḥ sthāvarāḥ. prthivi kāyo yeşāṁ te prthivīkāyikā ityādi. ete ca ekasya sparśarendriyasya sadbhāvād ekendriyāḥ sthāvarasamjnāṁ labhante. pañcasv api sthāvāreņu sūkşmāḥ sarvaloke, bādarāś ca lokaikadese. sarve'pi pratyekaśarīriņaḥ, vanaspātis tu sādhāraṇaśarīro'pi.
(Aph.) The one-sensed beings viz. earth-bodied, water-bodied, firebodied, air-bodied and plants are immobile beings. (IV)
(Gloss) The earth-bodied are those which have earth as their body. and so on. They are one-sensed because they have only one sense viz. touch, and are designated as immobile beings. ,
Among the five kinds of immobile beings, again, the subtle ones are spread over the whole of the cosmic space while the gross ones occupy only a part of it.
All these have their own individual bodies. Plants and trees, however, can possess a common body as well,
(Note) The common body, though inhabited by a number of living beings each having a distinct individuality of its own, serves as the common medium of inspiration and respiration, assimilation of food and the like. ५. द्वीन्द्रियादयस्त्रसाः।
कृमि-पिपीलिका-भ्रमर-मनुष्यादीनां क्रमेण एकैकेन्द्रियवृद्ध्या द्वीन्द्रियादयस्त्रसा ज्ञेयाः । क्वचित् तेजोवायू अपि । पृथिव्यादिषु प्रत्येकमसंख्येया जीवाः । वनस्पतिष संख्येय-असंख्येयअनन्ताः । द्वीन्द्रियादिषु पुनरसंख्येयाः। समानजातोयांकुरोत्पादात्, शस्त्रानुपहतद्रवत्वात्, आहारेण

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Sútre 5 ]
Soul and Non-soul वृद्धिदर्शनात, अपराप्रेरितत्वे तिर्यगनियतगतिमत्त्वात्, छेदादिभिग्लान्यादिदर्शनाच्च क्रमेण पृथिव्यादीनां जीवत्वं संसाधनीयम् । आप्तवचनाद्वा, तथा चागमः"gefa#1541 us * ! fo! ATTTTTTGTT 3TUTTTTAJTIT ? गोयमा ! सागारोवउत्ता वि अणागारोवउत्ता वि।"" dvindriyadayas trasāḥ.
kşmi-pipīliká-bhramara-manuşyādīnāṁ krameņa ekaikendriyavrddhyā dvindriyādayas trasā jõeyāḥ. kvacit tejováyū api. přthivyādişu pratyekam asamkhyeyā jīvāḥ. vanaspatiņu samkhyeyaasamkhyeya-anantāḥ. dvīndriyādișu punar asamkhyeyāḥ. samānajātīyāökurot pādāt, sastrānupahatadravatvāt, āhārena vşddhidarśanāt, aparāpreritatve tiryag aniyatagatimattvāt chedadibhir glānyādidarśanāc ca krameņa přthivyādīnām jīvatvam saṁsādhaniyam. āptavacanās vā, tathā cāgamah"pudhavikāiyā ņam bhante ! kim sāgārovauttā aṇāgārovauttā ? Goyamā ! sāgārovauttā vi aņāgārovauttā vi.”l
(Aph.) The beings possessed of two or more sense-organs are under the category of the trasa (mobile). (V)
(Gloss). Worms, ants, black-bees, human beings and the like are possessed of two, three, four or five sense-organs respectively. .
These are to be known as trasa (mobile). According to some, the fire and air-bodied are also called trasa.
In each of the earth-bodied etc., the number of jivas is innumerable. In vegetable-bodied, the number may be numerable, innumerable or infinite. In the beings possessed of two or more sense-organs, the number, however, is innumerable.
The animate nature of the one-sensed earth-bodied beings and the like is to be proved respectively by means of the probantia, viz. replica
१ पन्नवणा पद. २६ । | Pannavaņā pada XXIX.

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Illuminator of Jaina Tenets
[ Lustre III
tion', 'fluidity in the absence of injury by any weapon', 'nourishment on account of food' and 'unrestricted horizontal motion which is not effected from outside' and 'the perception of withering on account of being pierced (by weapon)'.
Their animate nature can be proved also by the testimony of the omniscient. Thus runs the scripture
"Are the earth-bodied beings and the like, O Lord, possessed of determinate consciousness or indeterminate consciousness !" "They are, O Gotama, possessed of determinate consciousness as well as indeterminate consciousness."2
(Note) The attribute of locomotion is of two kinds-(i) spontaneous and undeliberate, and (ii) deliberate and voluntary. The former is a purely physical motion and is present in fire-bodied and air-bodied living beings though they are possessed of one sense only. The latter is possible only in beings which are possessed of two or more senses and is due to the acquisition of independent capacity for such. It should be observed that this differentiation of souls as immobile and mobile holds good in the case of souls in bondage and has no relevancy so far as the emancipated souls are concerned. &. RETTETSHTETET I
समनस्कादीर्घकालिकविचारणात्मिकया संज्ञया युक्ताः संज्ञिन इति । असंशिनोऽमनस्काः । samanaskā'manaskaś ca.
samanaskādīrghakālikavicāraṇātmikayā samjñayā yuktāḥ samjñina
iti.
asamjñino’manaskāḥ.
(Aph.) Souls are again classifiable under two heads viz. (i) endowed with mind and (ii) unendowed with mind. (VI)
(Gloss) 'Endowed with mind' means equipped with samjñā, that is, possessed of saṁjñā which is of the nature of thought relating to the past, present and future. (The souls which are) devoid of saṁjñā are without mind. ('Endowed with mind' means equipped with capacity 1 Cf. “Not only do living things feed and grow; they also reproduce almost exact copies of themselves. To do this, they must pass on information which can be used to direct the building of the copies; this is the process of genetical inheritance, the information being contained and passed on in a genetic code. The copies will be built from materials in the environment that are absorbed and reformed into the materials of the living body"-Mind Alive, Vol. I, p. 22. Ratnayanā, pada XXIX.

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Satras 7-9 )
Soul and Non-soul
51
Aticipatiouls. Thir Power.
for thought. The souls which are possessed of the capacity of sustained thought-activity are those which are endowed with mind. Other souls which are devoid of thought-activity are regarded as destitute of mind).
(Note) Samjha, thought-capacity, is the faculty which is possessed by beings which have developed a modicum of rational power. Ordinarily it means consciousness which is possessed by all souls. This thought-capacity is exemplified in the recollection of the past, anticipation of the future and determination of the proper line of action. This is called capacity for sustained thought (dirghakalikt samjha). This capacity is also illustrated by the discrimination of good and evil (hetuvādiki). ७. नारकदेवा गर्भजतिर्यमनुष्याश्च समनस्काः। 7. nārakadevā garbhajatiryaimanusyās ca samanaskāh.
(Aph.) The denizens of hell and heaven as well as the vertebrate animals, and human beings are endowed with mind. (VII) ८. अन्येऽमनस्काः ।
संमूर्च्छजास्तिर्यञ्चो मनुष्याश्चामनस्का भवन्ति । 8. anye'manaskah.
sammūrochajās tiryanco manuşyāś cāmanaskā bhavanti. (Aph.) Others are without mind. (VIII)
(Gloss) The invertebrate animals and human beings born asexually are without mind. १. पर्याप्ताऽपर्याप्तादयोऽपि ।
जीवाः पर्याप्ता अपर्याप्ताश्च । आदिशब्दात् सूक्ष्मबादर-सम्यग्दृष्टिमिथ्यादृष्टि-संयतासंयत-प्रमत्ताप्रमत्त - सरागवीतराग - छद्मस्थकेवलिसयोग्ययोगि-वेदत्रय-गतिचतुष्टय-जातिपञ्चक - कायषट्क - जीवस्थानचतुर्दशक-जीवभेदचतुर्दशक-दण्डकचतुर्विंशतिप्रभृतयो भूयांसो भेदा जीव
तत्त्वस्य भावनीयाः। 9. paryāptā’paryāptādayo'pi,
jīvāḥ paryāptā aparyaptāś ca. ādiśabdāt sükşmabādara-samyagdrstimithyadrsti-samyatasamyata-pramattapramatta-saragavitaragachadmasthakevali-sayogyayogi-vedatraya-gaticatustaya-jatipalicakakayasatka-jivasthānacaturdasaka-jivabhedacaturdasaka- dandakacaturvisatiprabhytayo bhāyānso bhedã jĩvatattvasya bhāvaniyah.
(Aph.) (The souls) can also be classified as 'developed' and 'unders loped' and the like. (IX)

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(Gloss) The souls may be developed' as well as 'undeveloped'. The expression and the like' refers to the following and many other classifications of the soul-principle : subtle, gross; possessed of right attitude, possessed of wrong attitude; possessed of self-control and devoid of self-control; remiss and spiritually alert; possessed of attachment and devoid of attachment; non-omniscient and omniscient; possessed. of activities and devoid of activities; three-fold sex characteristics; four forms of existence; five classes; six types of bodies; fourteen stages of spiritual development; fourteen types of souls; twenty-four dandakas, and the like.
(Note): The beings who have accomplished the paryaptis available to them are 'developed' and those who have not done so are 'underdeveloped:. See aphs. 10,11. १०. भवारम्भे पौदगलिकसामर्थ्य निर्माणं पर्याप्तिः। 10. bhavārambhe paudgalikasāmarthyanirmānam paryāptih.
(Aph.) Bio-potential (paryāpti) means the building up of material forces at the very beginning of rebirth. (X) ११. आहार-शरीरेन्द्रियोच्छ्वासनिःश्वास-भाषा-मनांसि ।
आहारप्रायोग्य - पुद्गल - ग्रहण-परिणमनोत्सर्गरूपं पौद्गलिक-सामर्थ्योत्पादनमाहारपर्याप्तिः । एवं शरीरादिपर्याप्त योऽपि भावनीयाः। षण्णामपि प्रारम्भ उत्पत्तिसमये, पूर्तिस्त्वाहारपर्याप्तेरेकसमयेन, शेषाणां च क्रमेणैकैकेनान्तर्मुहूर्तेन । यत्न भवे येन यावत्यः पर्याप्तयः करणीयास्तावतीष्वसमाप्तासु सोऽ
पर्याप्तः, समाप्तासु च पर्याप्त इति । 11. āhāra-sarirendriyocchvāsanihsvāsa-bhāsa-manāmsi.
aharaprayogya-pudgala-grahana-parinamanotsargarupam paudgalikasāmarthyotpādanam āhāraparyāptiḥ. evaṁ śarīrādiparyāptayo'pi bhavaniyah. şaņņām api prārambha utpattisamaye, pūrtis tv āhāraparyāpter ekasamayena, seşāņāṁ ca kramenaikaikenāntarmuhurtena. yatra bhave yena yāvatyaḥ paryāptayaḥ karaniyās tāvatīşv asamāptāsu so'paryāptaḥ, samāptāsu ca paryāpta iti.
(Aph.) The paryāpti is six-fold, viz. aliment, body, sense-organ, inhaling and exhaling, speech, and mind, (XI)
(Gloss) The alimentary bio-potential (āhāra-paryāpti) means the

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Sūtras 12-13)
Soul and Non-soul
production of material capacity functioning as appropriation, transformation and elimination of alimentary matter. The bio-potentials of body etc. are also to be understood similarly. All the six bio-potentials come into existence at the time of rebirth, but the development of the alimentary bio-potential takes place in one instant and of the rest within one muhurta gradually. An organism born in a particular state of existence is developed or underdeveloped in respect of bio-potentials according as the development of its relevant bio-potentials has reached completion or remains incomplete. १२. तदपेक्षिणी जीवनशक्तिः प्राणः। 12. tadapekșiņi jīvanaśaktiḥ prāṇaḥ.
(Aph.) Prāņa means the bio-energy which is dependent upon paryapti (bio-potentials). (XII)
(Note) In connection with the Jaina concepts of prāna and paryāpti, there are special considerations in the light of the modern conception of life as an energy capable of organising matter gathered from outside into the body of a living organism.'
In modern terms paryapti means the power of “organisation" of material from the environment into special pattern.
"All living things are 'organised', even if, like a virus, they consist of little more than protein and nucleic acids............. This 'organisation' is a highly improbable state for matter to be in. All inanimate matter--and dead matter--tends to become more and more disordered and randomly scattered. To a physicist, this is known as the tendency to increase 'entropy', for entropy is simply a measure of disorder. To counter this probable tendency, energy is required, so living things can only retain their organised state-of low entropy-by respiration and the production of energy.” Mind Alive, Vol. I, p. 22.
The Jaina conception of prāna and paryāpti comes very near the modern idea of 'energy' mentioned in the above quotation. It has already been mentioned in the present aphorism that the bio-energy is präna needed for paryapti. The paryāptis are bio-potentials that are brought to their proper functioning by the power of prāna, in the absence of which they are incapable of attaining their maturity. १३. इन्द्रियबलोच्छ्वासनिःश्वासाऽऽयूंषि । ... पञ्च इन्द्रियाणि मनोवाक्कायरूपं बलत्रयम् उच्छ्वासनिाश्वासाऽऽयु
para fett: : 1
पर्याप्तीनां प्राणानां च योग एव जोवनं, तेषां वियोगश्च मृत्युः। 13. Indriyabalo'cchväsaniņśvāsā'yūmși.
pasca indriyāņi manovākkāyarūpam balatrayam ucchväsaniḥšvāsa

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Illuminator of Jaina Tenets
yus ceti daśavidhāḥ prāṇāḥ.
paryāptīnāṁ prāṇānāṁ ca yoga eva jīvanaṁ, teṣām viyogaś ca mrtyuḥ.
(Aph.) (They are) the sense-organs, power, respiration and lifespan. (XIII)
(Gloss) The prānas are tenfold: the five sense-organs, the three powers of mind, speech and body; the respiration; and life-span.
The combination of the bio-potentials and the bio-energies is indeed life, and their disjunction is death.
१४. गर्भोपपातसंमूर्च्छनानि जन्म ।
Lustre tit
ra, qfa:, a gfa qufur: 1
14. garbhopapātasaṁmurcchanāni janma. janma, utpattiḥ, bhava iti paryāyāḥ.
(Aph.) Birth can be (of three kinds according as it is) vertebrate (garbhaja), spontaneous and accomplished (upapätaja) or invertebrate (sammurcchima). (XIV)
(Gloss) Birth, origination and worldly life are synonymous.
(Note) The Jain conception of sammurcchima includes rasaja, samsvedaja and udbhijja1. The earliest classification of animals in the Brāhmaṇical literature is found in the Suśruta-samhita where the jangamas are classified as jarāyuja, andaja, svedaja and udbhijja. In the Buddhist tradition, four yonis viz. aṇḍaja, jarāyuja. samsvedaja and upapaduka are recognised. There is no yoni ascribed to the vegetable kingdom. In the Suśruta-samhita3, the vegetable kingdom is comprised under four-fold sthāvara viz. (i) vanaspati (producing fruit without flower), (ii) vrkşa (producing both flower and fruit), (iii) vīruda (creepers) and (iv) auşadhi (which die after producing fruit). In the Manusmrti4, the sthävaras are included under udbhijja unlike the Suśruta-samhita, which places indragopa (snail), manduka (frog) etc. under udbhijja.
Sammürcchima-That which is not vertebrate and not born in womb is sammu
rcchima.
१५. जराखण्डपोतजानां गर्भः ।
जरायुजाः' - नृ - गवाद्या: ।

अण्डजाः - पक्षि- सर्पाद्याः । पोतजा:'
1 Ayaro 1/118 (J.V.B.).
2 Abhidharmakosa, III/8. (p. 40 of vol. II, Bauddha Bharati Series, Varanasi) 3 Vol I, p. 7. (Choukhambha ed.).
4 1/46.
५ यज्जालवत् प्राणिपरिवरणं विततमांसशोणितं तज्जरायुः, तज्जाता जरायुजाः । ६ पोता एव जाता इति पोतजाः शुद्धप्रसवाः, न जरावादिनां वेष्टिता इति यावत् ।

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Sutras 15-17 1
कुञ्जर- शशकादयः ।
15. jarayvandapotajānāṁ garbhaḥ.
jarāyujāḥ1——nṛ-gavādyāḥ, aṇḍajāḥ-pakṣi-sarpādyāḥ. potajāḥ2kuñjara-saśakādayaḥ.
(Aph.) The vertebrate are threefold, viz. those born with membraneous envelope called 'placenta', 'oviparous', and those born without any covering. (XV)
Soul and Non-sout
(Gloss) Human beings, cows and the like are born with memberaneous envelope called 'placenta' (jarayuja). 'Oviparous' animals, i.e. birds, reptiles and the like are born from eggs. Elephants, hares and the like are born uncovered (potaja)
१६. देवनारकाणामुपपातः ।
1
2
3
16. devanārakāṇām upapātaḥ.
(Aph.) (The birth) of the denizens of heaven and hell is called spontaneous and accomplished (in the sense that they are born suddenly from non-living things and with all their limbs and the body completely developed and grown-up). (XVI)
१७. शेषाणां सम्मूर्च्छनम् ।
17. seṣāṇāṁ sammuṛcchanam.
(Aph.) (The birth) of the rest is sammurcchana. (XVII)
(Note) The one-, two-, three-, and four-sensed beings are, as a rule, invertebrates whereas the five-sensed are necessarily vertebrates, if not sammurcchima.5
4
55
-5
yajjālavat prāṇiparivaranam vitatamāmsaśoņitam tajjarāyuḥ, tajjātā jarāyujāḥ. potā eva jātā iti potajāḥ śuddhaprasavāḥ, na jarayvādinā veşţită iti yāvat.
The jarayu (placenta) is like a net consisting of flesh and blood, and the embryo is enveloped in it. The beings that are born with placenta are called jarāyuja.
Potaja beings are those which are of pure origin like pota (foetus which has no enveloping membrane like a young animal or plant). They are not covered by net of flesh and blood (jarayu) and the like. Potaja is a class of placental mammal comprising the desiduata with the exception of Man, the Apes and Carnivora. The term potaja is intended to signify that these animals are born without the placenta which is thrown off as an after-birth. (Cf. Dr. Brajendra Nath Seal: The Positive Sciences af the Ancient Hindus, p. 188).

All beings born through asexual reproduction are necessarily sammūrcchima. With reference to the "asexual reproduction" it is said that, it is the rule in the simple animals. ......The cells of the adult animal merely split into two, each

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Mluminator of Jaina Penets
i Lustre it
In the Buddhisti tradition it is recognised that humans can be born of egg and of moisture, and also in a spontaneous accomplished form.
In the Brāhmaṇicala tradition also, human beings are believed to be produced otherwise than jarayuja (born with placenta) by the power of merit (dharma) as in the case of Droņa, Kępa, Kspi, Dhrstadyumna etc. १८. सचित्ता'ऽचित्त-शीतोष्ण-संवत'-विवृतास्तन्मिश्राश्च योनयः ।
ufa:-JETfETFATTH, afast:-Afif FT: gatont: aa
faqat! 18. sacitta%'citta-sito^şa-samvrtab-vivstās® tanmiśraś ca yonayaḥ.
yoniḥ-utpattisthānam; tanmiśrāḥ—sacittācittāḥ, śitoşņāḥ sarvstavivstāḥ.
(Aph.) The birth-places can be animates or inanimate, cold' or hot, covered or uncovered as well as endowed with plausible combinations. (XVIII)
(Gloss). Birth-place means the place of origination. Plausible combination' means combination of animate and inanimate, cold and hot, covered and uncovered.
producing two identical daughter'-cells, which, then, separate to live as two new individuals-Mind Alive, vol. IV, p. 889.
It should be noted here that some higher species (also) use asexual reproduction. As the phrase implies, this form of reproduction is achieved without the sexual paraphernalia of 'sperms' and 'eggs'. Asexual reproduction is the ability of an individual to produce offsprings without the fusion of sperms and eggs. A potato plant is a good example.
"Asexual reproduction is a common feature from the top to the bottom of the plant kingdom, although astonishing variety of methods is used."-Ibid, p. 904. "Asexual reproduction is a good deal less common among members of
animal kingdom than it is among plants."-Ibid, p. 904 1 Abhidharmakośa, III/9
Yuktidīpikä on Samkhya-karikā, 39. (Origin and Development of the Samkhya
System of Thought, p. 281). ३ जीवच्छरीरम् 3 jivacchariram (living body). ४ शीतस्पर्शवत् 4 Šītasparśavat (possessed of cold touch). ५ दिव्यशय्यादिवत् 5 divyaśayyādivat (like a divine bed and the like). ६ जलाशयादिवत् 6. jalāśayādivat (like a lake and the like).
2

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Sutras 19-20
(Note) Sacitta-the body of a living animal.
Soul and Non-sour
Acitta-the place of birth of gods and hellish beings is acitta, i.e., inanimate. Šīta 'having cold touch'. It is where hellish beings are born.
Uşṇa-It is where fire-bodied beings originate.
Samvrta-It is like the bed of gods, in which gods, hellish creatures and onesensed beings are born.
Vivrta-It is like a lake. This is the place of origin of beings with mutilated organs, and also brutes and a species of men, who are not born in any restricted region, nor are conceived in the mother's womb.
१६. अचेतनोऽजीवः ।
यस्मिन् साकाराSनाकारलक्षण उपयोगो नास्ति सोऽजीवोऽचेतन इति ।
19. acetano'jīvaḥ.
57
yasmin sākārā'nākāralakṣaṇa upayogo nāsti so'jïvo'cetana iti.
(Aph.) Absence of consciousness is the defining characteristic of nonsoul. (XIX)
(Gloss) An entity which is devoid of determinate or indeterminate consciousness (in one word, cognitive activity) is called non-soul. It is also designated as inanimate.
२०. धर्माधर्माकाशकालपुद्गलास्तमेवाः ।
एतेषां लक्षणानि प्राङ् निरूपितानि ।
20. dharma'dharmākāśa-kāla-pudgalās tadbhedāḥ.
eteṣām lakṣaṇāni pran nirūpiṭāni.
(Aph.) Dharma (substance which is the condition of motion), adharma (substance which is the condition of rest), space, time and matter are the varieties of it (viz. non-soul). (XX)
(Gloss) The defining characteristics of these have been set forth before.

gfa cienciadafadiu: 1
iti jivājīvabhedanirnayaḥ.
Here ends (the Third Lustre called) "The Ascertainment of the Classication of Soul and Non-soul" (of the Jaina-siddhānta-dīpikā compiled by Sri Tulasīgaṇin).

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चतुर्थ प्रकाशः LUSTRE IV
१. आत्मप्रवृत्त्याकृष्टास्तत्प्रायोग्यपुद्गलाः कर्म ।
आत्मनः प्रवृत्त्या आकृष्टाः कर्मप्रायोग्याः-चतुःस्पर्शिनः अनन्तप्रदेशिन: कर्मवर्गणास्कन्धाः कर्मसंज्ञामश्नुवते। लोके प्रवृत्तिरपि कर्मशब्देन
व्यपदिश्यते । 1. ātmapravsttyāksșțās tatprāyogyapudgalāḥ karma.
ātmanaḥ pravsttyā ākļștāḥ karmaprāyogyāḥ-catuḥsparsinaḥ anantapradeśiņaḥ karmavargaņāskandhāḥ karmasamjñām āśnuvate. loke pravịttir api karmaśabdena vyapadiśyate.
(Aph.) Material aggregates attracted by the activities of the soul and fit for it (that is, for being transformed into different varieties of karman) are called karman, (I)
1
The term karman is mostly used as standing for the karmic matter that is attracted by the activity of the soul (ātmapravstti). This is, exactly speaking, the definition of dravya karman. So far as bhāva karman is concerned, it is identical with the activity of the soul, under the influence of the predispositions, good and bad, consequent upon the functioning of the past karman in the form of rising (udaya) and subsidence or destruction or destruction-cum-subsidence of the näma karman, mohaniya karman and antaraya karman.
In this connection an analysis of the functioning of the soul in respect of worldly activities is felt necessary. The ultimate source of any activity, whether of mind or speech or body, is fundamentally due to the rise of nama karman and the subsidence-cum-destruction or destruction of the viryäntarāya karman, and the rise or subsidence/destruction/subsidence-cum-destruction of the mohaniya karman. The rise of the näma karman is, in a sense, invariably necessary for the materialization of activity, though it is only an auxiliary condition, and not as fundamental as the rise etc. of mohanīya and the antaraya karman. Thus, while the bhäva karman relates to the soul itself, the dravya karman is identical with the karmic bodies attracted on account of the three-fold activity (which is also called karman) that originate from the soul quä bhäva karman.
In this way, though karman stands for the bhāva karman as well as the dravya karman, in popular Jaina parlance, karman stands for dravya karman, and this has been followed by the author in the exposition of the Jaina doctrine of karman in the present treatise.

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Sútra j
Sout
(Gloss) There is the series of material aggregates possessed of the potentiality of getting transformed into karman, that constitute the karma-vargaṇā1 bodies. Such series is possessed of infinite space-points and four kinds of touch2. These bodies are attracted on account of the (good and bad) activities of the soul and are known as karman3 (i.e.
1
2
The Jainas conceive an infinite number of groups, called vargaṇās, of atoms. The first vargana is conceived to contain only such atoms as remain alone and solitary and have not formed composite bodies with others. The second group contains composites of two atoms. The third group contains composites of three atoms. And so on. By this process, we arrive at a group which contains composites of an infinite number of atoms, which is fit for the making up of the audarika (gross) body such as of men and animals. This group is followed by an infinite number of groups which are all competent for making the stuff of audärika body. Then follows a number of groups which are incompetent for any kind of body. Again, by the same process we reach an infinite number of groups which are competent to form the stuff of the vaikriya (subtle) body such as of celestial beings. And by following the same process as above, another infinite number of groups are reached which are capable of forming the stuff of āhāraka body such as of an ascetic having special powers. Similary by repeating the same process we obtain groups which are competent for tai jasa (luminous) body, bhāṣā (speech), änāpāna (respiration), manas (mind) and karman. It is to be noticed in this connection that a composite body of the group that follows consists of greater number of atoms but occupies less space in comparison with a composite body of the group that precedes. Thus a composite body of the karma-vargaṇā consists of more atoms but occupies less space in comparison with a composite body of manovargaṇā, which, again consists of more atoms but occupies less space in comparison with a composite body of the anapana-vargana. And so on.-Studies in Jaina Philosophy, p. 65.
The particles of karmic matter are possessed of four kinds of touch-cold, hot, viscous and dry.
3 The Jaina philosophers believe in the law of karman in common with the other schools of Indian philosophy. The whole world of living beings exists from beginningless time and the conditions of their career, good or bad, are not due to accident or chance or the arbitrary will of a despotic ruler of universe. They are what they are as the result of moral values of their own actions-good or bad. Though there is a common agreement in this respect, the Jainas differ from other philosophers in their conception of karman as material bodies which become moral forces after being integrated with the soul. The soul is thus not entirely amorphous, because it has points. There are infinite varieties of material bodies from atoms to gross bodies of varying magnitudes. Those material bodies, as explained in footnote 1, which are capable of being transformed into moral forces and tendencies are called karmic matter, the power of transformation issuing forth exclusively from the soul. The bondage of the soul is thus literal and not figurative. It is the actual relationship of foreign karmic matter attached to the being of the self. The total elimination and expulsion of karmic matter from the inner constitution of the self is called emancipation.

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Illuminator of Jaina Tenets
Lustre IV
karmic matter). In common parlance the activity itself is designated by the word 'karman'.
२. तच्चावरणविकारप्रतिघात शुभाशुभहेतु ।
तत्कर्म ज्ञानदर्शनयोरावरणस्य दृष्टिचारित्रयोर्विकारस्य शक्तेः प्रतिघातस्य वेदनीयादिना शुभाशुभस्य च हेतु भवति ।
2. taccāvaraṇa-vikāra-pratighāta-śubhāśubhahetu.
tatkarma jñānadarśanayor avaraṇasya dṛṣṭicaritray or vikarasya śakteḥ pratighātasya vedanīyādinā śubhāśubhasya ca hetu bhavati. (Aph.) That (namely, the karman) is the cause of covering, distortion, destruction, and good and bad states. (II)
(Gloss) That karman is the cause of the covering of knowledge and intuition, distortion of faith and conduct, obstruction of power, and the states that are good and bad on account of the feeling-producing karman and the like.
३. ज्ञानदर्शनावरणवेदनीय मोहनीयायुकनामगोत्रान्तरायभेदावष्टधा । ज्ञानदर्शनयोर।वरणम् – ज्ञानावरणं दर्शनावरणं च ।
सुखदुःखहेतु-- वेदनीयम् ।
दर्शनचारित्रयोविकारापादनाद् मोहयत्यात्मानमिति मोहनीयम् । एति भवस्थिति जीवो येनेति आयुः ।
चतुर्गतिषु नानापर्यायप्राप्तिहेतु नाम । उच्चनीचभेदं गच्छति येनेति गोत्रम् । शक्तिप्रतिघातकमन्तरायः ।
3. jñānadarśanāvarana-vedaniya-mohaniyā yuşka-nāma-gotra-ntarāya
bhedād astadhā.
jñāna-darśanayor āvaraṇam-jñānāvaraṇaṁ darśanavaraṇaṁ ca.
sukhaduhkhahetu-vedanīyam.
darśanacāritrayor vikārāpādanād mohayaty ātmānam iti mohaniyam. eti bhavasthitim jivo yenety ayuḥ.
caturgatiṣu nānāparyāyaprāptihetu nāma.
uccanicabhedam gacchati yeneti gotram. śaktipratighātakam antarāyaḥ.

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Sutras 2-3]
Soul
(Aph.) There are eight types of karman: knowledge-obscurant, intuition-obscurant, feeling-determining, deluding, life-span-determining, body-determining, rank-determining and hindrance-producing. (III)
61
(Gloss) There are eight fundamental types of karman. The two that obscure knowledge and intuition are respectively known as knowledge-obscurant and intuition-obscurant.
The feeling-determining karman is the cause of pleasures and sufferings.
The deluding (karman) is so called because it deludes the soul by distorting its (faculty of) enlightened faith and volitional attitude and conduct.
Ayuş (life-span-determining karman) is so called because it determines the soul to have a fixed term of life in its worldly career.
The body-determining karman is the cause of the attainment of different forms in the four realms of existence (viz. hellish, animal, human, celestial).
On account of the rank-determining karman one comes to possess high or low status (in society).
Hindrance-producing karman causes obstruction to the exercise of the inherent powers (of making gifts and the like).
४. घाति अघाति च ।
ज्ञानावरण-दर्शनावरण- मोहनीयान्तरायचतुष्कं घाति, शेषचतुष्कं च ararfa I
4. ghati aghāti ca.
jñānāvarṇa-darśanavaraṇa-mohaniyāntarāyacatuşkaṁ ghati, śeșa
catuşkam ca aghāti.
(Aph.) It is twofold, namely destroying and non-destroying. (IV)
(Gloss) The destroying are knowledge-covering, intuition-covering, deluding and obstructing, the remaining four, namely nama (bodymaking), ayuṣya (life-span-determining), gotra (status-determining) and vedaniya (feeling-producing) karman, are non-destroynig.
(Nate) The ghatin karmans are so called because they obstruct the rise of kevalajñāna and kevaladarśana on account of their destroying (ghata) the power of the soul to manifest omniscience. The ghati karmans have, moreover, been designated as bījabandhana (bandhana quã seed) as distinguished from the aghati karmans that have been designated as phalabandhana (bandhana quã effect). In other words the

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Lusture IV
efficacy of producing fresh bandha belongs to the ghati karmans whereas the aghari karmans, being resultant, pure and simple, are devoid of such efficacy,
Another problem incidental to the concept of ghatin and aghatin karman is the nature of infinite bliss in the absence of the ghari karmans. So long as the aghāti karmans are there, physical joy and suffering continue along with the infinite bliss consequent upon the destruction of the ghāti karmans, specifically the category of mohanīya karman. The physical joy and suffering, in this case, should be considered as only upādhi of the jiva, that does not essentially affect the nature of the infinite bliss. The jvia, however, is freed from this upādhi on the attainment of disembodied emancipation i.e. siddhatva. The infinite bliss the freed from upādhi is technically called avyābādha sukha on account of the absence of upādhi which acted as an impediment (vyābādha) that hindered the manifestation of the perfect state of the bliss.
५. बन्ध-उद्वर्तना - अपवर्तना - सत्ता-उदय-उदीरणा-संक्रमण-उपशम-निधत्तिनिकाचनास्तववस्थाः। एतासु अष्टौ करणशब्दवाच्याः । यदाह
"बंधणसंकमणव्वटणा, अववट्टणा उदीरणया।
उवसामणा निहत्ति निकायणा चत्ति करणाइं॥" बन्धोऽनन्तरं वक्ष्यते। कर्मणां स्थित्यनुभागवृद्धिः-उद्वर्तना। स्थित्यनुभागहानिः-अपवर्तना। अबाधाकालो विद्यमानता च-सत्ता। उदयो द्विविधः । यत्र फलानुभवः स विपाकोदयः । केवलं प्रदेशवेदनम्प्रदेशोदयः। नियतकालात् प्राक् उदय:- उदीरणा, इयं चापवर्तनापेक्षिणी। सजातीयप्रकृतीनां मिथः परिवर्तनं संक्रमणा'। उदयोदीरणानिधत्तिनिकाचनाऽयोग्यत्वम्-उपशमः । उद्वर्तनापवर्तनं विहाय शेषकरणायोग्यत्वम्-निधत्तिः ।
समस्तकरणायोग्यत्वम्-निकाचना । १ शिवशर्मकृत 'कर्मप्रकृतिः', मलयगिरिकृत टीका सहित, देवचन्द लालभाई
पुस्तकोद्धार फंड प्रकाशन, बम्बई, १९१२ । २ यथा-अध्यवसायविशेषेण सातवेदनीयम् असातवेदनीयरूपेण, असातवेदनीयं च सातवेदनीयरूपेण परिणमति ।
आयुषः प्रकृतीनां दर्शनमोहचारित्रमोहयोश्च मिथः संक्रमणा न भवति ।

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Sútra 5 J
Substance, Quality, Modes
5. bandha-udvartanā-apavartanā-sattā - udaya - udīraṇā - saṁkramaṇaupaśama-nidhatti-nikācanās tadavasthāḥ.
etasu aṣṭau karaṇaśabdavacyāḥ, yadāh1
"bandhana-samkamaṇuvvaṭṭaṇā, avavaṭṭaṇā udiraṇaya/ uvasāmaṇā nihatti, nikāyaṇā catti karaṇāiṁ"//
bandho'nantaram vakṣyate.
karmaṇāṁ sthityanubhāgavṛddiḥ-udvartanā.
1
sthityanubhāgahāniḥ-apavartanā.
abadhākālo vidyamanata ca-satta.
udayo dvividhaḥ. yatra phalanubhavaḥ sa vipakodayaḥ, kevalam pradeśavedanam-pradeśodayaḥ.
niyatakālāt prāk udayaḥ--udīraṇā, iyaṁ cāpavartanāpekṣiṇī. sajātiyaprakṛtīnaṁ mithaḥ parivartanaṁ saṁkramaņā.”
udayodiraṇā-nidhatti-nikācanā'yogyatvam-upaśamaḥ.
udvartanāpavartanaṁ vihāya śeşakaraṇāyogyatvam-nidhattiḥ.
samastakaraṇayogyatvam-nikācană.
(Aph.) Bondage, augmentation, attenuation, existence, realization, premature realization, transference, subsidence, nidhatti or incapability of all these processes excepting augmentation and attenuation, and nikācanā or incapacitation of all these processes-these are the various states of it (viz. karman). (V)
2
63
(Gloss) These are the states of karman. Of these, eight are to be designated by the term 'operation' (karaṇa). Thus it is said "Bondage, transference, augmentation, attenuation, premature realization, subsidence, nidhatti and nikācană are the operations."
Bondage will be explained immediately (in the next aphorism). Augmentation is the increase in the duration and intensity (productive capacity) of karman. Attenuation is the decrease in the duration and intensity of karman. Existence is the time of non-fruition and presistence. Realization is two-fold. When the effect is enjoyed it is a case of realization of the fruit, while the enjoyment of the (innocuous) space
Karmaprakrti by Śivaśarman, with annotation by Malayagiri; Devacanda Lalabhai Pustakoddhāra Fund Prakāśana, Bombay, 1912.
yathā-adhyavasayaviśeşeṇa
sātavedaniyam
asātavedanīyarūpeņa; asāta
vedaniyam ca sātavedanīyarūpeņa pariņamati.
ayuşaḥ prakṛtīnām darśanamohacāritramohayoś ca mithaḥ samkramaņā na bhavati.

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Illuminator of Jaina Tenets
[ Lastre IV
1s, however, poco parallels of t
points (of the karmic matter) is realization of the space-points, such enjoyment being only virtual and not factual. Premature realization is the realization before the fixed time and presupposes (the operation of) attenuation. Transference is the mutual transformation of the subtypes belonging to the same genus.
The subsidence is the process which makes deluding-karman unfit for self-realization, premature realization and nidhatti and nikācanā. Nidhatti is the process which makes the deluding-karman incapable of all these processes except augmentation and attenuation. The condition which renders such karmic matter incapable of all these operations is called nikācană.
(Note) “It is of course not possible to find exact parallels of these states and processes in the non-Jaina systems. It is, however, possible to interpret some ideas of the Yoga school in terms of the Jaina conception. And this has been done by Upādhāyaya Yašovijaya, the great Jaina scholar of modern times. He has suggested such comparisons in his brief Commentary on Patañjali's Yogadarśana. Thus, he says that the five afflictions of nescience (avidyā), egohood (asmita), attachment (räga), repulsion (dveşa), and will to live (abhiniveśa) are the particular states of rise (udaya) of the deluding-karman. He interprets the dormant (prasupta) state of these (afflictions) as the period of non-production (abadhakala) of the Jainas. The insipient (tanü) state is interpreted as the state of subsidence (upaśama) or dissociation-cumsubsidence (kşayopaśama) of the Jainas. The interrupted (vicchinna) state is interpreted as the interruption of a particular karman on account of the rise of a karman of the opposite nature. The operative (udāra) state is interpreted as the state of rise (udaya) of the Jainas. The Yoga school recognizes some traces of karman whose fruition is not certain (aniyata-vipäka) inasmuch as such traces may perish before the time of their fruition, or may merge into a more powerful karman, or they may remain ineffective for ever being overpowered by the more powerful karman. This Yoga conception can be roughly compared with the Jaina conception of the process of transformation (samkramana). The karman with unfailing fruition (niyata-vipäka) of the Yoga can be compared with the nikācita karman of the Jainas." --Studies in Jaina Philosophy, 259-60.
pādhāyaya Yacou... terms of the
&.#ganatarai aret: 1 ·
जीवस्य कर्मपुद्गलानामादानम्-क्षीरनीरवत् परस्पराश्लेषः-बन्धोऽभिधीयते । स च प्रवाहरूपेण अनादिः, इतरेतरकर्मसम्बन्धरूपेण सादिः । अमूर्तस्यापि आत्मनः अनादिकर्मपुद्गलसम्बन्धवत्त्वेन कथंचिद्
मूर्तत्वस्वीकारात् कर्मपुद्गलानां सम्बन्धो नासम्भवी। 6. karmapudgalādānaṁ bandhaḥ.
jīvasya karmapudgalānām ādānam-kşīranīravat parasparāśleşaḥbandho'bhidhīyate. sa ca pravāharūpena anādih, itaretarakarmasambandharūpeņa sādiḥ.

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Sutras 7-8)
Bondage, Merit, Demerit, Influx
amürtasyāpi ātmanaḥ anadi-karmapudgala-sambhandhavattvena kathañcin mürtatvasvīkārāt karmapudgalānām sambandho nāsambhavi.
(Aph.) Bondage is the acceptance of karmic matter. (VI)
(Gloss) Assimilation of karmic matter by the soul, that is, the mutual coalescence like the relation between milk and water, is called bondage.
45
It is beginningless from the viewpoint of unbroken continuity, but can be said to have beginning from the viewpoint of the bondage of different karmans (at different times). The coalescence of karmic matter (with the self) should not be deemed impossible on the ground of the amorphous nature of the self. Though the self is amorphous by itself, the relation with karmic matter is an ultimate fact which has no beginning in time. This relation makes the self subject to morphological determination.
(Note) The relation of 'self and karman is an ultimate fact which is accepted as a postulate because of the inescapable necessity of the admission of the law of karman. The law of karman explains the diversities and inequalities that undeniably exist in the world. Once the existence of karman is admitted, the problem of its relation with the self is only consequential.
७. प्रकृतिस्थित्यनुभागप्रदेशास्तद्भेदाः ।
7. prakrti-sthity-anubhaga-pradesās tadbhedāḥ.
(Aph.) Bondage is considered from four points of view viz, type, duration, intensity, and mass (of karmic matter). (VII)
5. atareataragáni zama: uofa: 1
सामान्येन गृहीतेषु कर्मसु एतज्ज्ञानस्य आबारकम् एतच्च दर्शनस्य इत्यादिरूप: स्वभाव: प्रकृतिः ।
ज्ञानावरणाद्यष्टौ मूलप्रकृतयः । तासामुत्तरप्रकृतयः, यथा --मानावरणस्य पञ्च, दर्शनावरणस्य नव, वेदनीयस्य द्व े, मोहनीयस्य दर्शनचारित्रArzozifanfa:, gqgana:, arraì fɛacaiftaq, matu z अन्तरायस्य च पंच । सर्वा मिलिताः सप्तनवतिः ।
8. sāmānyopāttakarmaṇāṁ svabhavaḥ prakṛtiḥ.
samanyena gṛhīteşu karmasu etaj jñānasya āvārakam, etac ça, darśanasya ityadirupaḥ svabhāvaḥ prakṛtiḥ.
jñānāvaraṇādyaṣṭau mülaprakṛtayaḥ. tāsām uttaraprakstsyah, yatha

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Iluminator of Jaina Tenets
| Lusture IV
1. jñānāvaraṇasya pañca, darśanāvaraṇasya nava, vedaniyasya dve, "......mohaniyasya darsanacaritrabhedad astavimsatih, ayusas catasrah,
namnodvicatvarimsat, gotrasya dve, antarayasya ca pafica. sarva militāḥ saptanavatiḥ.
(Aph.) The specific nature of the groups of karmic matter acquired wholesale (by the soul) constitutes the type (of bondage). (VIII)
(Gloss) Among the karmans that are acquired wholesale, the specific nature (of the different classes of karmic matter) such as "this is obscurant of knowledge," "this of intuition" and the like makes up (i.e is the basis of its classification under varying) types.
The knowledge-obsurant and the like are the eight fundamental types. . Their subtypes are as follows : - The knowledge-obscurant has five (subtypes). The intuition-obscurant has nine (subtypos). The feeling-producing has two (subtypes). The two subdivisions, viz. faith-deluding and conduct-deluding of the .deluding karman have (in total) twenty-eight (subtypes). The life-spandetermining karman has four (subtypes). The body-determining karman has forty-two (subtypes). The family-determining' has two. (subtypes). The hindrance-producing karman has five (subtypes). In total, there are ninety-seven subtypes.
(Note) The different subtypes are enumerated in the Pannavaņā, XXIII and Tattvārthādhigama-Sutra, Chapter VIII.
कालावधारणं स्थितिः। यथा ज्ञानदर्शनावरणवेदनीयान्तरायाणां त्रिंशत्कोटिकोटिसागरोपमाणि
परा स्थितिः । मोहनीयस्य' सप्ततिः । नामगोत्रयोविंशतिः। त्रयस्त्रिशत्, सागरोपमाणि आयुषः ।
अपरा-द्वादशमुहूर्ता' वेदनीयस्य। नामगोत्रयोरष्टौ। शेषाणां
चान्तर्मुहूर्तम् । ... एकसागरकोटिकोटिस्थितिमनु वर्षशतं अबाधाकालः'। 9. kalavadhāranam sthitih.
yathā jñāna-darśanāvaraņa-vedanīyāntarāyāņām trimśatkoţikoți१ दर्शनमोहनीयापेक्षया चारित्रमोहनीयस्य तु चत्वारिंशत् कोटिकोटिसागरोपमाणि • स्थितिः। २ संपरायसातवेदनीयमाश्रित्य । ३. आयुषोऽपवादः।

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Sütra 10 )
Bondage, Merit, Demerit, Influx
sāgaropamāņi parā sthitiḥ. mohaniyasyal saptatih. nāmagotrayor vimšatih. trayastrimśat sāgaropamāņi āyusah. aparā—dvādaśamuhürttā: vedaniyasya. nāmagotrayor aştau. seş& ņāṁ cāntarmuhurttam. ekasāgarakoţikoţisthitim anu varşaśatam abādhākālaḥ. (Aph.) Duration is the determination of the length of time. (IX)
(Gloss) For instance, the maximum duration of the knowledgeobscuring, intuition-obscuring, feeling-producing and the hindranceproducing karman is thirty sāgaropama-koti-koti; that of the deludingkarman is seventy (sāgara-koti-koți); that of the body-determining and family-determining karmans is twenty; and that of life-span-determining karman is thirty-three sägaropamas; the other (viz. the minimum) duration of the feeling-producing; however, is twelve muhūrttas; that of the body-determining and family-determining is eight and that of the rest is less than a muhürtta. For every sāgara-koti-koți of duration there is a hibernation period of one hundred years (during which the karman remains unrealized) 8o. Fantatsgat: 1
रसोऽनुभागोनुभावः फलम्-एते एकार्थाः। स च द्विधातीव्राध्यवसायनिमित्तस्तीवः, मन्दाध्यवसायनिमित्तश्च मन्दः। .... कर्मणां जडत्वेऽपि पथ्यापथ्याहारवत् ततो जीवानां तथाविधफलप्राप्तिर
विरुद्धा । नैतदर्थमीश्वरः कल्पनीयः । 10. vipāko’nubhāgah.
raso’nubhāgo'nubhāvaḥ phalam-ete ekārthāḥ. sa ca dvidhā-tīvra. dhyavasāyanimittas tīvraḥ, mandādhyavasāyanimittaś ca manda). karmaṇāṁ jadatve'pi pathyāpathyābäravat tato jīvānām tatha vidhaphalaprāptir aviruddhā, naitadartham īśvaraḥ kalpanīyaḥ. (Aph.) Intensity is intensity of) fruition. (X)
2
sa
4
darśanamohanīyāpekṣayā cāritramohaniyasya tu catvārimsat kotikoţisāgaropamāņi sthitih. samparāyasätavedaniyam äśritya. àyuşo'pavādah. This is with reference to the faith-deluding karman. That of the conduct-dolud - ing is, however, forty sāgaropama-koti-koți. This is with reference to pleasure-feeling-producing karman which is responsible for worldly life. There is an exception in the case of life-span-determining karman.
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6

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(Gloss) Taste, intensity, influence and fruition are synonyms. It (viz. intensity) is twofold (viz. strong and mild). That which is due to a strong passion is strong and that which is due to a mild passion is mild. Although the karman is a material entity, yet, as in the case of wholesome and unwholesome diet, there is no inherent impossibility in the soul's attainment of the proper fruits through it. There is no necessity of postulating God for the purpose. ११. बलसंचयः प्रदेशः।
दलसंचय:-कर्मपुद्गलानामियत्तावधारणम् । II. dalasaħcayaḥ pradeśaḥ.
dalasañcayah-karmapudgalānām iyattāvadhāraṇam.
(Aph.) Accumulation of (karmic) aggregates (or the identification of . thekarmic matter with the soul) is the (bondage of) karmic mass. (XI)
(Gloss) 'Accumulation of aggregates' means the determination of the quantum of karmic matter.
(Note) Thus it is said : 'Nature' determines the type, determination of time is "duration', taste is the 'intensity' and 'accumulation of (material) aggregates' is the (bondage of) karmic mass. १२. शुभं कर्म पुण्यम्। .... शुभं कर्म सातवेदनीयादि पुण्यमभिधीयते ।
उपचाराच्च यद-यन्निमित्तो भवति पुण्यबन्धः सोऽपि तत्तच्छन्दवाच्यः, ततश्च तन्नवविधम्, यथा संयमिनेऽन्नदानेन जायमानं शुभं कर्म अन्नपुण्यम्, एवं पान-लयन शयन-वस्त्र-मनो-वाक्-काय-नमस्कार पुण्यान्यपि
भावनीयानि । 12. febkam karma punyam.
sudharh karma sātavedanīyādi punyam abhidhiyate. upacārāc ca yadyannimitto bhavati punyabandhah, so'pi tattat-sabdavācyah, tataś ca tan navavidham, yathā samyamine annadanena Havamānam subham karma annapunyam, evam pana-layanalsayana-vastra-mano-vak-kaya-namaskara-punyany api bhavani
yāni. १लयनम्-आलयः। 1 layanam+älayah. २ शयनम्-पट्टादि। 2 sayanam-paffädi.

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Satra 13 1
Bondage, Merit, Demerit, Influx
(Aph.) The auspicious karman is (called) merit. (XII)
(Gloss) Actually the auspicious karman such as that which produ ces the feeling of pleasure and the like is called merit (punya), but metaphorically whatever causes lead to the bondage of punya are also called (punya). And, therefore, (on account of the ninefold such causes) it becomes ninefold. Thus the good act consequent upon offering of food to the monks is a merit due to giving food; similarly, the offer of drink, shelter, bed, cloth, meritorious thoughts, words and physical activities, and also offering of homage are to be considered as kinds of meritwhich make a total of nine.
(Note) Here the effect aspect of punya-bandha is defined. The cause aspect is going to be explained in the next sutra.
१३. तच्च धर्माविनाभावि ।
69
सत्प्रवृत्त्या हि पुण्यबन्धः सत्प्रवृत्तिश्च मोक्षोपायभूतत्वादवश्यं धर्मः, anga rufaarifa-gaaq aq aṁ faar a alfa ferfeert धर्माराधकत्वमसम्भवं प्रकल्प्य पुण्यस्य धर्माविनाभावित्वं नारेकष्णीषं, तेषामपि मोक्षमार्गस्य देशाराधकत्वात् । निर्जराधर्मं विना सम्यक्त्व'लाभाऽसम्भवाच्च ।
13. tacca dharmāvinābhāvi.
satpravṛttya hi puṇyabandhaḥ, satpravṛttiś ca mokṣopāyabhūtatvād avaśyam dharmaḥ, ata eva dhānyāvinābhavi-busavat tad dharmam vinā na bhavatīti mithyātvināṁ dharmārādhakatvam asambhavam prakalpya punyasya dharmāvinābhāvitvaṁ nārekaṇīyam, teşām api mokṣamārgasya deśārādhakatvāt. nirjarādharmaṁ vinā samyaktvalābha'sambhavāc ca.
(Aph.) That (viz. the punya-bandha) is necessarily concomitant with dharma (as its cause). (XIII)
1
(Gloss) The binding of merit is exclusively due to good activity. A good activity, being a means to the attainment of emancipation, is, of necessity, dharma. (Here dharma stands for penance which is the sine qua non of the activity capable of producing merit. The function of penance is primarily the production of purity by elimination of karmic matter). Merit is an incidental product that accompanies the spiritual
This is also the view of Akalanka who considers nirjară and niḥśreyasa as the principal result of tapas, the attainment of heavenly life being only a subsidiary effect of tapas (Tattvärtha-Vārtika, 9/3).

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[ Lustre IV
purity, exactly as chaff is an incidental growth accompanying the corn which is the essential product of the seed. And, therefore, it is not proper to contend the necessary concomitance of merit with dharma. The contention that it is impossible, on the part of a perverse person, to practise the dharma, is untenable. Such persons also do practise partially the path of emancipation. The attainment of samyaktva is also impossible in the absence of the shaking off of the karman.
(Note) The argument that dharma in the form of shaking off the karman is not possible without the inhibition of the karman is also not tenable, because penance (tapas) is designated as the path of emancipation and an essential feature of dharma. In the same way, the belief that punya without dharma (i. e. penance) is possible in mundane acts is not consistent with the above-mentioned facts.
A mundane act unaccompanied with any kind of penance at its source cannot be considered as an act producing merit (punya). On the other hand, even acts of physical self-torture by persons of perverted religious faiths can acquire merit (punya), provided that it involves any kind of penance as its cause. This is supported by the description of the balatapaḥ and its meritorious results in the Jaina canon where ‘asarkiliffha pariņāma' is given as the cause of meritorious bondage. Some sort of samyama is a common feature of the balatapaḥ although it is done out of sheer ignorance and perverted knowledge. This has been made clear by the great Digambara logician, Akalanka in his Tattvārtha-Vārtikas. १४. अशुभं कर्म पापम् ।
अशुभं कर्म ज्ञानावरणादि पापमुच्यते । उपचारात् तद्हेतवोऽपि तत् शब्दवाच्याः। ततश्च तद् अष्टादशविधम्, यथा-प्राणातिपातजनितमशुभं कर्म प्राणातिपातपापम्, एवं मृषावादा- दत्तादान-मैथुन-परिग्रह-क्रोधमान-माया-लोभ-राग-द्वेष-कलहा-अभ्याख्यान-पैशुन्य-परपरिवाद-रत्यरतिमाया-मृषा-मिथ्यादर्शनशल्यपापान्यपि भावनीयानि । व्याख्यान्तरेणयदुदयेन भवेत् अशुभा प्रवृत्तिः, तन्मोहनीयं कर्मापि तत्तत् क्रियाशब्देनोच्यते । यथा-प्राणातिपातजनकं मोहनीयं कर्म प्राणातिपातपाप
मित्यादि। 1.14. asubham karma pāpam.
aśubham karma jñānāvaraņādi pāpam ucyate, upacārāt tad hetavo'pi " tat sabdavācyāh, tatas ca tad astadasavidham, yatha-pranatipata
janitam aśubham karma prāņātipātapāpam, evam mşşāvādā'datta
dana-maithuna-parigraha-krodha-māna-māyā - lobha - rāga - dveşa1 Ovavaiya Sutta (Suttagame ed.), p. 25. '2' Tattvārtha-Vārtika, 6/20.

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Stra 15 1 Bondage, Merit, Demerit, Influx
kalabā’bhyākhyānapaisunya - paraparivāda - ratyarati - māyāmsșā - mithyādarśanaśalyapāpāny api bhāvanīyāni. vyākhyāntarenayadudayena bhavet aśubhā pravsttiḥ, tan mohanīyam karmāpi tattat kriyāśabdenocyate. yathā-prāņātipātajanakam mohanīyam karma prāņātipātapāpam ity ādi. (Aph.) The inauspicious karman is demerit. (XIV)
(Gloss) The inauspicious karman, namely the knowledge-obscurant and the like, is called demerit. Metaphorically, even those that are the causes are also designated by those terms (which stand for the results of those causes), and as such the inauspicious karman is of 18 kinds (on account of 18 causes), e.g. the demerit of prānātipāta is the inauspicious karman resulting from prānātipāta (injury to life). Similarly, falsehood, stealing, sexual activity, possession, anger, pride, deceit, greed, attachment, hatred, quarrel, abuse, backbiting, censure, perverse indulgence in respect of non-restraint and restraint, deceitful-untruthfulness, the thorn of perverted faith?-are all demerits.
On another interpretation, the deluding-karman, the emergence of which is responsible for different sinful activities, is also designated by the names of those different activities. For instance, the deluding-karman which is the cause of (the activity of) injury to life is called the demerit of injury to life, and so on. १५. द्रव्यभावभेदादेते बन्धाद् भिन्ने।
द्रव्यं तक्रियाविरहितम्, भावश्च तक्रियापरिणतः। अनुदयमानाः सदसत्कर्मपुद्गला बन्धः-द्रव्यपुण्यपापे, तत्फलानर्हत्वात् । उदयमानाश्च ते क्रमशो भावपुण्यपापे, तत्फलार्हत्वाद्-इत्यनयोर्बन्धाद्
15. dravyabhāvabhedād ete bandhād bhinne.
dravyam tatkriyāvirahitam, bhāvaś ca tatkriyāpariņatah. 1 Perverted attitude is compared to a piercing thorn because it is the cause of excru
ciating pain for the aspirant who ceaselessly struggles to get over it by spiritual exertions which are ingrained in him. It bemuddles the spiritual vitality of a person and perpetuates his ignorance and leads him to incur heinous sins. Deceitfulness, greed and perversity are so many thorns that must be rooted out by a spiritual aspirant in order to be able to adopt the life of an ascetic, that presupposes right vision of truth.

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anudayamānāḥ sadasatkarmapudgalā bandhaḥ-dravyapuṇyapāpe, tatphalānarhatvāt. udayamānāś ca te kramaso bhavapuṇyapāpe, tatphalarhatvad ity anayor bandhad bhedaḥ.
(Aph.) These two (merit and demerit) are to be distinguished from bandage on the basis of (the bondage) quâ substance and quå function. (XV)
[Lustre IV
(Gloss) What is devoid of the relevant activity is 'substance' and what is undergoing the relevant activity is 'function'. The auspicious or inauspicious karmic material aggregates in the state of non-emergence and non-realisation constitute bondage, that is, merit and demerit quă substance, because they are not cabable of producing their effects. When they emerge into activity, they are called respectively merit and demerit quă function, because (then) they are capable of producing the effect. This is the difference of merit and demerit from bondage.
१६. कर्माकर्षणहेतुरात्मपरिणाम आत्रवः ।
परिणामोऽव्यवसायोऽध्यवसानं भाव इत्येकार्थाः ।
आस्रवन्ति - प्रविशन्ति कर्माणि आत्मनि येन परिणामेन स आस्रव:कर्मबन्धहेतुरिति भावः ।
"आस्रवद्वाराणि " इत्यपि प्रयोगो लभ्यते । तत्र आस्रवणम् - आस्रवः, कर्मप्रवेश इति भावः । तस्य द्वाराणि – उपामा:
आस्रवद्वाराणि -
Hafa sfa
16. karmakarṣaṇahetur ātmapariṇāma āsravaḥ.
pariņāmo'dhyavasayo'dhyavasanaṁ bhāva ity ekārthāḥ.
Bravanti-praviśanti karmaṇy ātmani yena pariņāmena sa asravaḥ -karmabandhahetur iti bhavaḥ.
'asravadvārāṇi' ity api prayogo labhyate. tatra asravaṇam-asravaḥ, karmapravesa iti bhavaḥ. tasya dvārāṇi-upāyāḥ asravadvārāṇikarmabandha-hetūni iti.
(Aph.) Influx1 is an intrinsic mutation of the soul, responsible for the attraction of karmic matter. (XVI)
(Gloss) Mutation, thought, thinking and becoming are synony
1 We have used the word 'influx' in the sense of 'cause of influx'. Influx is the entering of karmic matter into the soul on account of the activation of the causes of the influx, metaphorically called 'influxes'.
2 The words 'thought' and 'thinking' are used in a wider sense covering their instinctive and/or rational phases.

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Sutras 17-18]
Bondage, Merit, Demerit, Influx
mous expressions. The state of the soul which is responsible for the entry of karmic matter into the soul is called asrava (influx), i.e., the cause of the bondage of karma.
333333
We also find the expression "doors of asrava". In that case äsrava means the flow, i.e., the entry of karman. The doors of that (entry), i.e., the means thereto are called the "doors of asrava" meaning 'the conditions of the karmic bondage'.
(Note) The Sanskritization of asava (Pkt.) into asrava is problematic. To us, ǎsava appears to be a tatsama word, identical with Sanskrit asava-which stands for spirituous liquor in general.
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The term asava is used in the Ardhamāgadhī āgamas and Pali tipiṭakas in the sense of what intoxicates, bemuddles and befoozles the soul or the mind so that it cannot rise to spiritual pursuits. This connotation of the word is quite in consonance with the constituents of the asava, viz. mithyātva, avirati, pramāda and kaşāya. Yoga which is also enumerated as asava, is not so in essence, as even an arhat who is vitarāga, has also Yoga in the sense of pure physical activity completely immune from any emotional or passionate background.
१७. मिथ्यात्वमविरतिः प्रमादः कषायो योगश्च ।
मिथ्यात्वं प्रथमतृतीयजीवस्थाने आपञ्चममविरतिः । आषष्ठं प्रमादः । दशमान्तः कषायः । आषष्ठम शुभयोगः । शुभयोगश्चात्रयोदशम् ।
17. mithyātvam aviratiḥ pramādaḥ kaṣāyo yogaś ca.
mithyātvam prathama-tṛtīya-jīvasthāne. apañcamam aviratiḥ, āṣaştham pramādah. dasamāntah kasāyah. āŞaştham aśubhayogah. subhayogaś cãtrayodaśam.
(Aph.) (These are the five types of influx) perversity, non-abstinence, remissness, passion and activity. (XVII)
18. atattve tattvaśraddhā mithyātvam.
(Gloss) Perversity persists in the first and the third stage of spiritual development; non-abstinence, upto the fifth; remissness, upto the sixth; passion, upto the tenth; the inauspicious activity, upto the sixth; and the auspicious activity, upto the thirteenth (stage of spiritual development). १८. अतस्त्वे तत्त्वश्रद्धा मिथ्यात्वम् ।
दर्शन मोहोदयाद् अतत्त्वे तत्त्वप्रतोतिमिथ्यात्वं गीयते ।

darśanamohodayād atattve tattvapratītir mithyātvaṁ gīyate.
(Aph.) Perversity is mistaken faith considering non-truth as truth. (XVIII)
(Gloss) Comprehension of the untruth as truth, consequent upon

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[ Lustre IV the emergence of faith-deluding karman (which creates intellectual aberration) is known as perversity. १६. आभिग्रहिकमनाभिनहिकं च ।
arfwuf —3fafaatar ,
parfuufqq.—paratu ETH I' 19. abhigrahikam anäbhigrahikaṁ ca.
ābhigrabikam-abhiniveśātmakam. anābhigrahikam-anābhogādirūpam. (Aph.) (Perversity is twofold) : deliberate and non-deliberate. (XIX)
(Gloss) 'Deliberate' is of the nature of bias. 'Non-deliberate’ is of the nature of inattentive ignorance and the like.
(Note) 'Non-deliberate is that which is found in the state of ignorance and the like. Perversity may be due to adherence to false doctrine and also want of knowledge, weakness of faith and addiction to pleasures of the senses. Want of knowledge and lack of discrimination of truth from untruth are responsible also for an attitude of complaisance towards all sorts of doctrines and their adherence. It indicates the want of firm conviction on the part of the man who pays a sort of acquiescence to all for acquiring cheap merit. २०. अप्रत्याख्यानमविरतिः।
अप्रत्याख्यानादिमोहोदया'दात्मन आरम्भादेरपरित्यागरूपोऽध्यवसायः
अविरतिरुच्यते। 20. apratyākhyānam aviratiḥ.
apratyākhyānādimohodayād? ātmana ārambhāder aparityāgarūpo'dhyavasāyaḥ aviratir ucyate. (Aph.) Non-abstinence means non-renunciation. (XX)
(Gloss) The condition of the soul, which is totally disposed towards non-renunciation of violent activities and the like, on account of the rise of the deluding-karman that hinders the attitude for) renunciation and the like, is called non-abstinence.
१ अज्ञानाद्यवस्थम् । 1 ajñānādyavastham. २ द्रष्टव्यम् ४/२४ 2 draştavyam 4/24 3 See 4/24

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Sūtras 21-22 )
Bondage, Merit, Demerit, Influx
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. (Note) The delusion is due to influx of what is called deluding-karman. It incapacitates the victims from resisting evil tendencies and leads him to indulge in sinful activities.
२१. अनुत्साहःप्रमादः।
अरत्यादिमोहोदयादध्यात्म प्रति अनुत्साहः प्रमादोऽभिधीयते । 21. anutsāhaḥ pramādaḥ.
aratyādimohodayād adhyātmam prati anutsāhaḥ pramādo''bhidhiyate. (Aph.) *Remissness' means absence of vigour. (XXI)
(Gloss). The absence of vigour and enthusiasm in the soul in respect of spirituality on account of the rise of the deluding-karman such as "perverse indulgence in respect of restraint' and the like is called 'remiss
ness'.
२२. रागद्वेषात्मकोत्तापः कषायः। 22. rāga-dveșātmakottāpaḥ kaṣāyaḥ. १ न तु मद-विषय-कषायादिबाह्यप्रवृत्तिरूपः, तस्य अशुभयोगरूपत्वात् । 1 na tu mada-vişaya-kaşāyādibāhyapravsttirūpaḥ, tasya aśubhayogarūpatvāt. 2 Here pramäda does not mean intoxication, sensuality, passion, and the like, which being external activities are counted in bad activities.
The concept of pramada appears to have undergone a gradual change. Originally, it had a very wide scope in that it included (i) ignorance (ajñāna), (ii) doubt (samsaya), (iii) basic wrong notions (mithya jñāna), (iv) attachment (rāga), (v) hatred (dveşa), (vi) lack of self-awareness (smrter anavasthanam), (vii) repugnance towards virtues (dharmeşu anādarah) and (viii) perverse mindfulness (duspraņidhāna) (T.Bh., Vol. I, p. 65). This wide connotation was abridged by Umāsvāti and restricted to only three factors viz, (i) lack of self-awareness, (ii) repuggance to virtues and (iii) perverse mindfulness (Ibid. p. 123). At this stage pramada is clearly separated from kaşayas and other factors. Ultimately, pramāda was narrowed down to the single factor of lack of enthusiasm for spiritual discipline.
At a comparatively later stage, intoxication (mada), sensuality (vişaya), passions (kaşāya), sleep (nidrā) and idle talk (vikatha)—these five factors which were implied in the concept of pramāda were assigned to aśrava called yoga-Jayācārya, Jhini Carcă, XXII/33; Nandi Vrtti:
majjam visayakasāya, niddā vigaha ya pañcami bhaniya /
ee pañca pamäyä jīvam pādenti samsāre Il
The concept of pramāda was thus gradually accepted as standing for remissness or lack of spiritual enthusiasm, pure and simple, its other components being converted into the categories of kaşaya and yoga.

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(Aph.) Intemperance of the nature of attachment and hatred is passion. (XXII)
२३. क्रोधमानमायालोमात्मा। 23. krodha-māna-māyā-lobhātmā.
are the varieties of passion).
(Aph.) Anger, pride, deceit and greed (XXIII)
२४. प्रत्येकमनन्तानुबन्धि-अप्रत्याख्यान-प्रत्याख्यान-संज्वलनभेवाच्चतुर्धा ।
एते क्रमेण सम्यक्त्व-देशविरति-सर्वविरति-यथाख्यातचारित्रपरिपन्थिनः । q8a-9f4--56CTfFqH17: 1:1 2159-99ff4-476-TATTFHETEYT #19: 1 वंशमूल-मेषविषाण-गोमूत्रिका-उल्लिख्यमानवंशच्छल्लिसदृशी माया।
कृमिराग-कर्दम-खजन-हरिद्रारागसन्निभो लोभः । 24. pratyekamanantānubandhi-apratyākhyāna-prátyåkhyāna-samjvalána
bhedāccaturdhā. ete krameņa samyaktva-deśavirati-sarvavirati-yathākhyātacāritraparipanthinah. parvata-bhūmi-reņu-jalarājisvabhāvaḥ krodhaḥ, saila-asthi-dāru-latāstambha-svarūpo mānah. vamsamüla-meşavişāņa - gomūtrikā - ullikhyamāna - vamsacchalli - sadşśī māyā. krmirāga-kardama-khañjana-haridrārāga-sannibho lobhah.
(Aph.) Each of these varieties) has these four sub-varieties--'cause of endless transmigration', 'cause of non-renunciation', 'cause of partial renunciation' and 'flaming up'. (XXIV)
(Gloss) These respectively obstruct 'right faith or attitude', 'partial renunciation', 'full renunciation' and the 'perfect conduct'. (The four sub-varieties of) anger are (respectively) like a scratch on stone, a scratch on earth, a scratch on dust and a scratch on water. (Those of) pride are (respectively) like a column of mountain, a column of bone, a column of wood and a column of creeper. (Those of) deceit are (respectively) like a tamboo-knot, a ram-horn, cow's urine and bamboobark. (Those of) greed are (respectively) like colouring of the (silk) worm, of mud, of safflower, and of turmeric.

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(Note): Anger, pride, deceit and greed are the four passions, each of which admits of four varieties according as they vary in intensity and duration. The first is one which entails an indefinite series of birth and rebirth. It affects throughout the series of lives of the person subject to it. The second is that which makes a man unfit for pursuit of vows even in a partial manner. The third prevents the cultivation of the totality of the vows. The fourth precludes the cultivation of the full course of ascetic life. Like a sudden blast of wind, it upsets even an ascetic who has succeeded in restraining himself from all sorts of sinful tendencies.
The first variety of anger is comparable to a scratch on stone which persists for an indefinitely long time; the second variety is comparable to a scratch on earth which is less persistent than the first; the third is like a scratch en sand, which endures for a short time; the fourth is like a scratch on water which is immediately obliterated.
The first variety of pride is compared to a hard stone which does not bend. The second is like a bone pillar which bends to slight degree. The third is like a pillar of wood because of its flexibility and intensity. The fourth is like a bower of creepers, which is easily flexible.
Deceit also has four varieties respectively comparable to the root of a bamboo tree, horn of a ram, the line of urine left by a walking bull and the skin of a bamboo peeled off.
The four kinds of greed are comparable to the colour of a silkworm, of mud, safflower and turmeric which diffor in inverso degree in respect of intensity and duration. 78. -115-7-utaret ITT: 1
वीर्यान्तराय-क्षय - क्षयोपशम - शरीरनामकर्मोदयजन्यः कायभाषामनो. वर्गणा'पेक्षः कायवाङ्मनःप्रवृत्तिरूप:-आत्मपरिणामः योगोऽभिधीयते । 25. kāya-văn-mano-vyaparo yogah.
vīryāntarāya- kşya - kşayopasama - sariranāmakarmodaya - janyaḥ kāyabhāṣāmanovargaņālpeksaḥ kāyavāńmanahpravrtti - rūpahātmapariņāmaḥ yogo’bbidhiyate.
(Aph.) 'Activity' consists in the operation of body, organ of spoech, and the mind. (XXV)
(Gloss) The mutation of the soul-which is of the nature of the operation of body, organ of speech and mind, depending (respectively) upon the material aggregates constituting body, speech and mind, and is produced on account of the destruction or destruction-cum-subsidence of the energy-obstructing karman as well as the rise of the bodymaking (which is a subtype of) nāma karman-is called activity. .
१ सजातीयपुद्गलसमूहो वर्गणा। 1 sajātiyapudgalasamūho vargaņā.

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(Note): A material aggregate means a collection of homogeneous particles of matter (forming one group).
२६. शुभोऽशुभश्च ।
शुभयोगः- सत्प्रवृत्तिः, स च शुभकर्मपुद्गलान् आकर्षति । अशुभयोगः- असत्प्रवृत्तिः, स च अशुभकर्मपुद्गलान् आकर्षति । मिथ्यात्वादयश्चत्वारः अशुभकर्मास्रवाः पापबन्धहेतवः । तेषु मिथ्यात्वादिः आभ्यन्तरोऽशुभव्यापारः प्रतिक्षणं पापबन्धहेतुर्भवति मनोवाक्कायानां च तेषु हिंसादिषु वा प्रवर्तनं बाह्याशुभव्यापारः, स च व्यापारकाले। यद्यपि सर्वेऽप्यास्रवाः कर्मबन्धहेतवो भवन्ति, किन्तु कर्मपुद्गलानासा‘कर्षणं योगादेव जायते । तेषां स्थितेर्दीर्घतापादनमनुभागस्य तीव्रता च
कषायाज्जायते । 26. sabho Subhas ca
Subhayogah-satpravrttih, sa ca subhakarma-pudgalān akarsati.... asubhayogah-asatpravrttih, sa ca asubhakarma-pudgalān ākarsati. mithyātvādayaś catvāraḥ aśubhakarmāsravāḥ pāpabandhahetavaḥ. teşu mithyātrādiḥ ābhyantaro'śúbhavyāpāraḥ pratikṣaṇam pāpabandhabetur bhavati, manovākkāyānāṁ ca teşul himsādişu vā pravartanam bāhyāśubhavyāpāraḥ, sa caa vyāpāra-kāle. yadyapi sarve'pyāsravāḥ karmabandhahetavo bhavanti, kintu karmapudgalānām ākarşaņam yogād eva jāyate. teşāṁ sthiter dirghatāpādanam anubhāgasya tīvratā ca kaşāyāj jāyate. (Aph.) (The activity is) auspicious and inauspicious. (XXVI) .
(Gloss) The auspicious activity means good actions. Such. activity attracts auspicious karmic matter. Inauspicious activity means bad actions. Such activity attracts inauspicious karmic matter.
The four types of inauspicious influx, namely perversity and the like, are the causes of demeritorious bondage. Of these, the perversity and the like are the internal inauspicious operation that becomes the
१ मिथ्यात्वादिषु । 1 mithyātvādiņu. २ पापबन्धहेतुः। 2 papabandhahetub.

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cause of demeritorious bondage every moment. The application of mind, speech and body to perversity and the like or to violent activities and the like, is the external inauspicious operation which becomes the cause of demeritorious bondage only at the time of operation.
Although all the types of influx are the causes of karmic bondage, yet the attraction of the karmic matter is affected exclusively on account of the activity (yoga). The lengthening of the duration and the intensity of the fruition is, however, due to rise of the passion (kasāya).
२७. यंत्र शुभयोगस्तत्र नियमेन निर्जरा ।
शुभयोगः कर्मबन्धहेतुरिति न्यायादेव आस्रवभेदः किन्तु नियमत: अशुभकर्माणि त्रोटयतीति निर्जराकारणं तु समस्त्येव । उदयक्षयोपशमादिरूप - तादृक्कारणद्वयपूर्वकत्वात् शुभयोगः नानाद्रव्यसंभूतैकोषघेन जायमानशोषणपोषणवत् क्षयबन्धात्मक कार्यद्वयसम्पादनार्हः । तथा चागम:''वंदणणं भन्ते जीवे किं जणयइ ?' 'गोयमा ! वंदणएणं' नीया कम्मं खवेइ, उच्चागोयं कम्मं निबंधइ,' इत्यादि ।
विस्तरेच्छुभिरत्र भिक्षुरचित 'नवपदार्थ चौपई' निरीक्षणीया ।
79
27. yatra subhayogastatra niyamena nirjarā.
subhayogaḥ karmabandhahetur iti nyāyād eva asravabhedaḥ, kintu niyamataḥ aśubhakarmāņi troṭayatīti nirjarākāraṇaṁ tu samastyeva. udayakṣayopaśamādirupa-tādṛkkāraṇadvayapūrvakatvāt śubhayogaḥ nānādravyasambhūtaikoṣadhena jāyamānaśoṣaṇapoṣaṇavat kṣayabandhātmaka-kāryadvayasampādanārhaḥ. tathā cāga_mah——
‘vandanaenar bhante jīve kim janayai ?' 'Goyamā ! vandanaenam niyā kammaṁ khavei, uccagoyaṁ kammaṁ nibandhai', ityādi. vistarecchubhir atra Bhikśuracita 'Navapadartha Caupai' nirîkşaniya.
(Aph.) Wherever there is auspicious activity, there is, of necessity, shedding off (nirjara) of karmic matter. (XXVII)
(Gloss) Auspicious activity is the cause of auspicious bondage, and, as such, is a variety of influx. But as it also necessarily destroys the inauspicious karma, it is also the cause of shedding off of karmic matter. The auspicious activity, being a two-fold product, viz. a result of rise
१ उत्तराध्ययन, २६ /१०
1 Uttarādhyayana, 29/10

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and destruction or destruction-cum-subsidence of the karman, has correspondingly two-fold causal function, namely the destruction as well as bondage of karman, exactly as the selfsame medicine which is a compound of many ingredients is capable of two-fold function, viz. curing the disease and nourishing the body. There is a scriptural passage that embodies the truth of the two-fold function in an act of spiritual discipline. The text runs as follows:
"What does a person, O Lord, produce by means of obeisance ?"
"By means of obeisance, O Gotama, a person deatrays his karman leading to low social status and also binds the karman leading to a high social status."
For details, one should consult the Navapadārtha Caupai by Ācārya Bhikşu. २८. योगवर्गणान्तर्गतद्रव्यसाचिव्या आत्मपरिणामो लेश्या।
मनोवाक्कायवर्गणापुद्गलद्रव्यसंयोगात् संभूत आत्मनः परिणामो लेश्याऽभिधीयते । उक्तञ्च
कृष्णादिद्रव्यसाचिव्यात्, परिणामोऽयमात्मनः ।
स्फटिकस्येव तत्रायं लेश्याशब्द: प्रवर्तते ॥ तत्प्रायोग्यपुद्गलद्रव्यम्-द्रव्यलेश्या, क्वचिद् वर्णादिरपि । 28. yogavarganāntargata-dravyasācivyäd ätmapariņāmo leśyā.
manovākkāyavargaņā-pudgaladravya-samyogāt sambhūta ātmanaḥ pariņāmo leśyā'bhidhīyate. uktañ cakrşņādidravyasācivyāt, pariņāmo'yam ātmanah / sphaţikasyeva tatrāyam, leśyā-sabdaḥ pravartate // tatprāyogya-pudgaladravyam-dravyaleśyā, kvacid varņādir api.
(Aph.) Leśyā, that is, aural coloration, is a transformation of the soul consequent upon the association with the material substance constituting the material aggregates quå activity (yoga). (XXVIII)
(Gloss) The transformation of the soul following upon the association with the material aggregates constituting the mind-stuff, the vocal organ and the body is called aural coloration (leśyā). It is said ;

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"It is a transformation of the soul in association with the black and the like material substance, analogous to that of a crystal (reacting to light) and this is designated by the term leśyā."
The material substance capable of producing the transformation of the soul is called physical leśyā, and sometimes the colour etc. are also called leśya.
(Note) When the karmic matter enters into the soul and becomes integrated with it on account of the dispositional attitudes entailed by the action of the mind, the soul undergoes transformations. These transformations are of various kinds according to the qualitative difference of the karmic matter. Thus it becomes black just like a piece of glass covered with soot. It also becomes blue when dyed with blue substance and so on. The transformation of the soul, though primarily psychical, tocomes physical on account of the duration of the karmic matter which imparts its coloration to it (i.e. soul). This is a peculiar conception of the Jaina metaphysical ethics and the aural coloration is not merely metaphorical but actual transformation. RE. FOU-199-lata-au:-49-9491: 1
आद्यास्तिस्रः अशुभाः पराश्च शुभाः । 29. krsna-nila-kāpota-tejah-padma -suklāḥ. -
ādyās tisraḥ aśubhāḥ parāś ca śubhāḥ.
(Aph.) (The leśyās are) black, blue, pigeon-coloured (grey),luminous as rising sun (red), filament (of a flower)-coloured (yellow), and white. (XXIX)
(Gloss) The first three are inauspicious, and the rest are auspicious (in character and function).
(Note) Lesya is the transformation of the soul dependent upon yoga-the activity of mind, speech and body, There is leśyā as long as there is any one of these activities.
It is to be noted in this connection that a soul inherits leśyā at the time of birth, which continues till death. This is virtually dravya leśyā, being a category of nama karman. In addition to this, on account of the activity of the soul, there arise different leśyās in the life-span of a person, in accordance with his yoga that he is engaged in at the moment. This is essentially bhava leśya with its counterpart of appropriate dravya leśyā. There is no conflict between the fresh leśya that arises from time to time and the inherited lesyà that lasts from birth to death.
The specific spiritual nature of a soul determines the nature of the leśyā which is 1 The corresponding Prakrit word is pamha which has come from paksma, standing
for filament. The later Jain authors rendered the word as padma, perhaps dropping the second component of the word pauma-pamha meaning lotus-filamente This is corroborated by the unanimous tradition that the colour meant by the word 'padma leśya' is yellow which is also the colour of the lotus-filament.

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as a matter of fact the colour-index of the soul, represented by the aura that manifests itself at the physical level.
Three alternative theories have been proposed by commentators to explain the nature of leśyā. In the first theory, it is regarded as a product of passions (kaşayanisyanda), and consequently as arising on account of the rise of the kaşāya-mohaniya karman. In the second, it is considered as the transformation due to activity (yogaparināma), and as such originating from the rise of karmans which produce three kinds of activity (physical, vocal and mental), In the third alternative, the leśya is conceived as a product of the eight categories of karman (jñānāvaraniya etc.), and as such accounted as arising on account of the rise of the eight categories of karman. In all these theories, the leśya is accepted as a state of the soul, accompanying the realization (audayika-bhāva) of the effect of karman.1
of these theories, the second theory appears plausible. The leśyā, in this theory, is a transformation (parinati) of the sarira-nåmakarman (body-making karman), 2 effected by the activity of the soul through its various gross and subtle bodies--the physical organism (kāya), speech-organ (vāk), or the mind-organ (manas) functioning as the instrument of such activity. The material aggregates involved in the activity constitute the leśyā. The material particles attracted and transformed into various karmic categories (jflandvaraniya etc.) do not make up the leśyā. There is presence of leśvå even in the absence of the categories of ghati-karman in the sayogi-kevalin stage of spiritual development, which proves that such categories do not constitute lesya. Similarly, the categories of aghati-karman also do not form the leśvä as there is absence of leśyā even in the presence of such categories in the ayogi-kevalin stage of spiritual development. The leśyā-matter involved in the activity aggravates the kasävas if they are there. It is also responsible for the anubhāga (intensity) of karmic
1 For the refutation of the theory propounding leśyā as karma-nisyanda, vide
Malayagiri's Commentary on Pannavaņā, pada XXVII. 2 Ibid : iyam (leśyā) ca śarisanāmakarmapariņatirūpā yogapariņatirūpatvāt............ 3 Ibid : yogapariņāmo leśyā, katham punar yogapariņāmo leśyā, yasmāt sayogikevali
suklaleśyāpariņāmena vihștyäntaramuhūrte sese yoganirodham karoti tato’yogitvamaleśyātvam ca prāpnoti, ato'vagamyate yogapariņāmo leśye'ti. sa punar yogah sariranāma karma-pariņativiśeşah, yasmād uktam-karma hi kārmaṇasya kāranam anyeşām ca śarīrāņām iti' tasmādaudārikādiśarirayuktasyātmano vīryaparinativisesah kāyayogaḥ(1), tathaudārika-vaikriyāhāraka-sarira-vyāpārāhstavāgdravyasamühasācivyāt jiva-vyāpāro yah sa vāgyogaḥ(2), tathaudārikādi-sariravyāpārābrtamanodravya-samuhasācivyāt jivavyāpāro yaḥ sa manoyoga iti(3), tato yathaiva kāyādikarana-yuktasyätmano vīryapariņatir yoga ucyate tathaiva leśyäpīti. Ibid : kim yogāntargata dravyarūpā yoganimittakarma-dravyarūpā vā ? tatra na tāvad yoganimittakarmadravyarūpā vikalpadvayānatikramāt, tathāhi-yoganimittakarmadravyarūpā sati ghātikarmadravyarūpā aghātikarmadravyarūpå vā? na tāvad ghātikasmadravyarūpā, teşām abhāve'pi sayogikevalini leśyāyāḥ sadbhāvāt, nāpi aghātikarmarūpā, tatsadbhāve'pi ayogikevalini leśyāyā abhāvāt,
tataḥ päriseşyāt yogāntargatadravyarūpā pratyeyā. 5 Ibid : tāni ca yogāntargatāni dravyāņi yāvat kaşāyās tāvat teşām apyudayopa
brmhakāņi bhavanti,

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83
bondage.
इति बन्ध-पुण्य-पाप-आस्रवस्वरूपनिर्णयः ।
iti bundha-punya-pāpa-āsrava-svarūpa-nirnayaḥ. Thus ends the fourth lustre called "The Ascertainment of the Nature of Bondage, Merit, Demerit and Influx”.
1
Ibid : tena yah sthitipākaviseşo leśyāvaśād upagiyate śāstrāntare sa samyagupapannaḥ, yatah sthitipāko nāmānubhāga ucyate, tasya nimittam kaşāyodayāntargata-krşņādileśyāpariņāmāḥ, te ca paramārthataḥ kaşāyasvarūpá eva, tadantargatatvāt.

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पञ्चमः प्रकाशः LUSTRE V
. Becafatia: rjat: 1 __आस्रवस्य निरोधः कर्मागमद्वारसंवरणात् संवर उच्यते । 1. asravanirodhaḥ samvaraḥ.
āsravasya nirodhaḥ karmāgamadvāra-samvaraņāt samvara ucyate. (Aph.) Inhibition is the arrest of “influx’. (1)
(Gloss) Arrest of the 'influx' is called 'inhibition' ina shuts the doors of the ingress of karman.
२. सम्यक्त्वं विरतिरप्रमादोऽकषायोऽयोगश्चेति पञ्चधा। 2. samyaktvaṁ viratir apramādo'kaṣāyo'yogaś ceti pañcadhā. :
(Aph.) (Inhibition is five-fold, viz.) right faith, abstinence, absence of remissness (vigilance), absence of passion and absence of activity. (II) B. are afastar
तस्य भावः तत्त्वम् । तस्मिन् तत्त्वस्य प्रतीतिः सम्यक्त्वम् । 3. tattve tattvaśraddha-samyakrvam.
tasya bhāvah tattvam. tasmin tattvasya pratītiḥ samyaktvam. (Aph.) ‘Right faith' consists in firm conviction in the truthfulness of the truth. (III)
(Gloss) Truth means the state of being true.
Right faith consists in the unerring belief in the truthfulness of that (truth). 1 The word 'inhihition' for samvara has been purposely chosen. It is an act of
restraining. Anjiher connotation of the word is 'the blocking of a mental or psycho-physical process by another set-up at the same time by the same stimulus'. This connotation is most relevant with reference to sarhvara which consists of satyama and tapas, the former being passive and the latter active in nature.

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(Note) In this sūtra, the nature of right faith is defined as the conviction of the truthfulness of the truth, propounded by the Omniscient Lord. Truth is the object of right faith. The omniscient knows the truth directly and propounds it to the world at large, who accepts the validity of the omniscient's perception as a matter of faith. The ultimate verification of the faith is possible only for a person who eradicates his karmic bondage and attains omniscience. In Jainism, as in other Indian schools of thought, faith or firm conviction is considered the starting point of the religious discipline. This faith finds its verification at the highest spiritual state called kaivalya in Jainism, viveka-khyāti in Sāmkhya-Yoga and bodhi in Buddhism. No Indian school of thought believes in blind faith that is not subject to verification by any means. In the sutra under discussion tattva or truth is defined in its ontological aspect.
४. मोपशमिक-क्षायिक-क्षायोपशमिक-सास्वादन-वेदकानि । - सम्यक्त्वं पंचधा भवति-अनन्तानुबन्धिचतुष्कस्य दर्शनमोहनीयत्रिकस्य चोपशमे-औपशमिकम् । तत्क्षये क्षायिकम् । तन्मिश्रे च क्षायोपशमिकम् । औपशमिकसम्यक्त्वात् पततः मिथ्यात्वं च गच्छतःसास्वादनम् । मिश्रात् क्षायिकं गच्छतः तदन्त्यसमये तत्प्रकृतिवेदनात्
aupaśamika-kṣāyika-kṣāyopaśamika-sāsvādana-vedakäni.
samyaktvaṁ pañcadhā bhavati-anantānubandhicatuskasya darśanamohanīyatrikasya copaśame-aupaśamikam. tatkşayekṣāyikam. tanmiśre ca kṣāyopaśamikam. aupaśamiķasamyaktvāt patataḥ mithyātvam ca gacchataḥ-sāsvādanam'. miśrāt kṣāyikam gacchataḥ tadantyasamaye tatprakstivedanāt-vedakam.
(Aph.) (Right faith is of five kinds, viz.) 1: due to subsidence (of the relevant karman); 2. due to destruction (of the relevant karman); 3. due to subsidence-com-destruction (of the relevant karman), 4. due to residual tasting (of the right faith); and 5. due to enjoyment (of the relevant karman). (IV)
(Gloss) Right faith is of five kinds. (Right faith) 'due to subsidence' occurs on the subsidence of the four anantānubandhi (passions that cause endless transmigration) and the three categories of attitude
१ सह आ ईषत् सम्यक्त्वरसास्वादनेनेति सास्वादनम् ।
1 saha & Işat samyaktva-rasāsvādaneneti sāsvādanam.

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(Lustre V
deluding karmansl ; one due to destruction occurs on the destruction of the same ; and one 'due to subsidence-cum-destruction' occurs on the joint operation (viz. subsidence-cum-destruction) of the same. One 'due to residual tasting' occurs when (the soul) falls down from the right faith due to subsidence', and goes towards 'perversity'. One due to enjoyment is so called because the soul, while moving from (the right faith) 'due to the joint operation (viz. subsidence-cum-destruction' to (the right faith) 'due to the destruction (of the relevant karmans)', enjoys the innocuous) karmic matter in the last instant of it (viz. the right faith due to the joint operation).
(Note) Three varieties of samyaktva are usually mentioned in connection with its attainment. Sometimes five varieties of it are also referred to, by adding sāsvādana and vedaka varieties to the usual three, namely aupaśamika, kṣāyopaśamika and kṣāyika.
The aupaśamika type of samyaktva is attained due to complete subsidence of the four anantānubandhi passions and the three categories of darśana-mohaniya (attitudedeluding) karman. In the kṣāyopaśamika samyaktva, the mithyatvavedaniya karman that has already arisen is 'suppressed'. The suppression (upaśama) here stands for (1) the prevention (viskambhana), which may be treated as subsidence, of the rise of the mithyātva-vedanīya, and also (2) purging the same of its mithyātva and thus converting it into pure matter technically called samyaktva-vedaniya or simply samyaktva. The kśāyopaśamika state of the soul materializes when there is destruction of the mithyātva-vedniya karman that has already arised and the same that was to arise is forestalled allowing only the rise of the samyaktva-vednīya karman after it has been purified by purging. The kşāyopaśamika state is consequently characterised by the rise of the samyaktva-vedaniya accompanying the destruction-cum-subsidence of the mithyatva-vedanīya.
It should be noted in this connection that the rise of the samyaktva-vedaniya does not radically affect the experience of samyaktva which however is made unsteady (cala), stained (malina) and shallow (agādha) on account of that rise, according to the Digambara tradition.
The kşāyika type of samyaktva is attended with a complete destruction of the four anantānubandhi passions and the three categories of darśana-mohanīya karman.
The sāsvādana samyaktya is experienced when the soul falls down from the state of aupaśamika samyaktva. The experience is identified with the memory of the
1
The three attitude-deluding karmans are :
(1) what induces right faith (samyaktva) on account of the kşayopasama of the darśana-mohaniya accompanied with the rise of samyaktva,
(2) what produces a mixed state of right and wrong faith by its rise, and
(3) what produces perversity (mithyätva) by its rise. It is called sāsvādana which is equivalent to saha+a+svādana; the prefix à means 'faint'; the word thus means faint tasting of the right attitude which is passing away.
2

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Sūtras 5-6]
Înhibition, Falling off and Emancipation
87
samyaktva attained in the past, that is destined to vanish as the soul goes down to the level of the first guṇasthāna called mithyätva.
The vedaka samyaktva is experienced in the last moment of the kşayopaśamika samyaktva. By the Digambara authors, it is identified with the last stage of kşayopa śamika samyaktva, immediately preceding the attainment of ksāyika samyaktva and called krtakrtya-vedaka.
It is here necessary to distinguish the kṣāyopaśamika state of the jñänävaraniya karman from that of the darśana-mohanīya karman. In the former case the power of knowledge is adversely affected while in the latter there is no mutilation of the samyaktva according to the Svetāmbara authors.
For further information on the subject, consult the following: Haribhadra's tīkā on Srāvaka-prajñapti, 44; Tattvārtha-Bhāşya-Tīkā VIII. 10; Jñanabinduprakarana, pp. 3-6; Jainendra-siddhānta-kośa, IV, p. 371.
५. निसर्गजं निमित्तजञ्च ।
प्रत्येकं सम्यक्त्वं निसर्ग निमित्तजञ्च भवति । गुरूपदेशादिनिरपेक्षं निसर्गजम् । तदपेक्षञ्च निमित्तजम् ।
5.
nisargajam nimittajan ca.
pratyekam samyaktvam nisargajam nimittajañ ca bhavati. gurū. padeśādi-nirapeksaṁ nisargajam, tadapekşañ ca nimittajam,
(Aph.) (The right faith can be) spontaneous as well as conditioned by other ways and means. (V)
(Gloss) Each (kind of) right faith can be spontaneous as well as conditioned by other ways and means. That which is independent of the instruction of the preceptor and the like is spontaneous. What is dependent upon them is conditioned by other ways and means.
· f. 1952 STUTTGART 1 6. dvayan ca karaṇāpekşam api.
(Aph.) Karana (operation of spiritual energy) is necessary in both the cases (spontaneous as well as "conditioned'). (VI)
U gorafata: #TUTĘ I
7. pariņāmaviseśaḥ karaṇam.
(Aph.) A karana (operation of spiritual energy) is a particular transformation (of the soul). (VII)

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Iluminator of Jaina Tenets
[ Lustre v ८. यथाप्रवृत्त्यपूर्वाऽनिवृत्तिभेदात् त्रिधा।
अनाद्यनन्तसंसारपरिवर्ती प्राणी गिरिसरिद्ग्रावघोलनान्यायेन आयुर्वर्जसप्तकर्मस्थितौ किंचिन्यूनैककोटिकोटि-सागरोपम मितायां' जातायां येनाध्यवसायेन दुर्भेद्यरागद्वेषात्मकग्रन्थिसमीपं गच्छति, स यथाप्रवत्तिकरणम् । एतद्धि भव्यानामभव्यानां चानेकशो भवति । येन अप्राप्तपूर्वाध्यवसायेन ग्रन्थिभेदनाय उद्युङ्क्ते, सोऽपूर्वकरणम् । अपूर्वकरणेन भिन्ने ग्रन्थौ येनाध्यवसायेन उदीयमानाया मिथ्यात्वस्थितेरन्तर्मुहर्तमतिक्रम्य उपरितनी चान्तर्मुहुर्तपरिमाणामवरुध्य तद्दलिकानां प्रदेशवेद्याभावः क्रियते सोऽनिवृत्तिकरणम् । तवेद्याभावश्चान्तरकरणम् ।' तस्य प्रथमे क्षणे आन्तमौहतिकमौपशमिकसम्यक्त्वं भवति। .. कश्चित् पुनः अपूर्वकरणेन मिथ्यात्वस्य पुञ्जत्रयं कृत्वा शुद्धपुञ्जपुद्गलान् वेदयन् प्रथमत एव क्षायोपशमिकं सम्यक्त्वं लभते ।
कश्चिच्च मिथ्यात्वं निर्मूलं क्षपयित्वा क्षायिकं प्राप्नोति। 8. yathāpravrtty-apūrvā'nivrtti-bhedāt tridhā.
___anādyananta-samsara-parivarti prani girisarid-grava-gholananyāyena āyurvarja-saptakarmasthitau kincinnyūnaikakoţi-kotisāgaropama-mitāyāṁjātāyāṁ yenādhyavasāyena durbhedya-rågadvesātmaka-granthisamipam gacchati, sa 'yathapravrttikaranam. etaddhi bhavyānām abhavyānāṁ cānekaśo bhavati.
yena aprāptapūrvādhyavasāyena granthibhedanāya udyuňkte, so'purvakaranam.
apūrvakaraṇena bhione granthau yenādhyavasāyena udiyamā. nāyā mithyātvasthiter antarmuhūrtam atikramya uparitanīm cântarmuhûrtaparimāņām avarudhya taddalikānāṁ pradeśavedyābhāvah kriyate so'nivrttikaranam.
tadvedyābhāvaś cāntarakaraṇam. १ पल्योपमासंख्येयभागन्यूनककोटिकोटिसागरोपममितायां । 1 palyopamāsamkheyabhāga-nyānaikakotikoti-sāgaropamamitāyām. २ उपशमसम्यक्त्वात् प्राग्वेद्योत्तरवेद्यमिथ्यात्वपुञ्जयोरन्तरकारित्वाद् अन्तरकरणम् । 2 upaśamasamyaktvät prägvedyottaravedya-mithyätvapuñjayor antarakäritväd
antarakaranam. ३ शुद्धम्, अर्धशुद्धम्, अशुद्धं च क्रमशः सम्यक्त्वमोहनीयम्, मिश्रमोहनीयं, मिथ्यास्व
मोहनीयमिति नामकं पुजत्रयम् ।

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Sutra 8 ]
Inhibition, Falling off and Emancipation
tasya prathame kṣaṇe antarmauhūrtikam aupaśamikasamyaktvam bhavati.
kaścit punaḥ apūrvakaraṇena mithyātvasya puñjatrayaṁ1 kṛtvā śuddhapuñjapudgalan vedayan prathamata eva kṣayopaśamikaṁ samyaktvam labhate.
kaścic ca mithyātvaṁ nirmülaṁ kṣapayitvā kṣāyikaṁ präpnoti.
(Aph.) It is threefold on account of (its) differentiation into the (characteristics of) ‘automatic', 'unprecedented' and 'unamenable to lapse'. (VIII)
89
(Gloss) The automatic spiritual operation is that natural 'pull' or 'vis a tergo' (adhyavasaya) of the soul by dint of which it, transmigrating in the world without beginning or end, arrives at the invincible Gordian knot consisting in attachment and hatred. This is achieved in due course just like the rounding off of the pebbles of a mountainstream. At this stage, the length of the seven types of karman, with the exception of life-span-determining karman, is reduced to a little less2 than one koti-koți sāgaropama years. Both the bhavyas and the abhavyas undergo this (operation) on many an occasion.
The hitherto unattempted operation whereby the soul prepares for cutting the Gordian knot is the 'unprecedented operation'.
The state (of the soul), which arises when the knot has been cut by the 'unprecedented operation', is responsible for the obstruction of the vision-deluding karmic matter rising in the immediately succeeding antarmuhurta. The complete subsidence of the same that is to rise in the second antarmuhurta effects the total absence of even the virtual realization of the karmic matter. Such state of the soul is an operation that is 'unamenable to lapse.'
The total 'absence of the enjoyment of karmic matter' is the 'operation of intercalation'.
In the first instant of the intercalated period begins the (dawn of) right faith due to subsidence (of the relevant karmans), lasting less than a muhurta.
(This is the common rule but) in special circumstances the person
1 suddham, ardhaśuddham, aśuddham ca kramaśaḥ samyaktvamohaniyam miśramohaniyam mithyātvamohanīyam iti namakam puñjatrayam
2 'Little less' stands for innumerablth part of a palyopama.
3 Koti-koți means koti koti (=1014).

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Lusture V
may begin his spiritual career of a samyaktvin with the attainment of right faith characterized by the destruction-cum-subsidence of the faithdeluding karman. The operation in such circumstance has a peculiar feature in that the aspirant divides, by means of the 'unprecedented operation', the deluding karmic matter into three sets (viz., pure, semi-pure and impure) and begins to enjoy the karmic matter of the 'pure set' and thus attains right faith due to destruction-cum-subsidence (of the relevant karmic matter).
Some souls, however, destroy the faith-deluding karman absolutely and attain right faith due to the destruction (of the relevant karmans) E. TA-Hànt-faña1-34+91-ssffaqurfa TETET
TA:— fra: 1 Ha-HETTI faag:-3771TXT: 1 3779791- FUTTI
आस्तिक्यम् -सत्यनिष्ठा। 9. sama-samvega-nirveda-nukampa'stik yani tallaksanam.
samaḥ—śāntiḥ. samvegaḥ-mumukšā. nirvedah-anāsakti”. anukampā-karuņā. āstikyam-satya-nişthā.
(Aph.) Tranquillity, (fear of transmigration and) desire for salvation (from worldly miseries), detachment, compassion, and spiritual beliefthese constitute the defining characteristics of it (the right faith). (IX)
(Gloss) 'Tranquillity' means quiescence (of passions such as anger and the rest). Sarvega means (fear of transmigration and the resultant) desire for final emancipation (from all the worldly miseries). 'Detachment is dispassionateness. "Compassion' means fellow-feeling. Belief' means faith in the reality (of the self, the law of karman and the like.)
(Note) Originally the word samvega stood for the fear of transmigration, although in later time it came to mean the desire for spiritual emancipation. In support of the original connotation of the word we refer to the following discussion in the Uttaradhyayana-sutra (XXIX, 1);

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Sūtras 10 )
Inhibition, Falling off and Emancipation
91 -
What does, O Lord, a jīva produce by means of samvega ?
By means of samvega, he produces transcendental faith in the dhamma (dhammasaddha),
The samvega attains its fulfilment in the transcendental faith in the dhamma. The power of the infinite anger, pride, deceit and greed is reduced on account of samvega, and the basic perversity vanishes to give rise to the right faith.
Umāsvāti in his Bhāşya on Tattvārthasūtra, VII. 7, has explained samvega as samsārabhirutva (fear of worldly life). In his Śrāvakaprajñapti, 56, also, he says that samvega is appreciation of all types of worldly joy as nothing but suffering, that gives rise to the desire for nothing else than emancipation.
Siddhasena Ganin (TSū BhȚ, part I, p. 34) has explained samvega as sambhīti, that is, fear as the result of understanding the miseries of hellish life as explained in in the Jaina Scripture.
Pūjyapāda in his Sarvārthasiddhi (VI, 24) and Akalanka, in his Vārtika on Tattvārthasūtra (VII. 12), have also given the same meaning of samvega.
The connotation of samvega appears to have changed since the time Haribhadra who, in his commentary on Śrāvakaprajñapti, gătha 53, explains samvega as mokşabhilāsaḥ (desire for emancipation). At another place in the same treatise, gātha 3, he gives kindheartedness (ārdrāntahkaranatā) as the connotation of samvega. The Dhavala (VIII. 3) explains samvega as joy (harisa, Skt. harsa) on the attainment of right faith, knowledge and conduct. १०. शंका-कांक्षा-विचिकित्सा-परपाषण्डप्रशंसा-संस्तवास्तवतिचारः।
gipt-a&T sfa frag: 1 FİETT—&qfaqSarfaTT: 1 विचिकित्सा-साधनेषु संशयशीलता । परपाषण्ड-प्रशंसा-लक्ष्यप्रतिगामिनां प्रशंसा ।
परपाषण्ड-संस्तवः--लक्ष्यप्रतिगामिनां परिचयः । * 10. samkā kāṁksā-vicikitsa-parapāşandapraśaṁsā-saṁstavās tadatica
raḥ. saņkā-lakśyam prati sandehah. kāṁkşā-lakşyaviparyayābhilāsah. vicikitsāsādhaneșu samśayaśīlatā. parapāşanda praśaṁsā-lakşyapratigāminām prasaṁsā. parapāşanda-samstavaḥ-lakśyapratigāminām paricayah.
(Aph.) Scepsis, perverse proclivity, doubt, admiration for heretics, and cultivation of familiarity with them are infringements of that (right faith). (X)

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52 Illuminator of Jaina Tenets
į Lustre V (Gloss) Scepsis means doubt about the ultimate goal. Perverse proclivity means craving for false goal. Doubt here means hesitancy in respect of the means to the goal. Admiration for heretics means praise for the opponents of the goal Cultivation of familiarity means association with the opponents. ११. निःशंकित-निष्कांक्षित-निविचिकित्सित-अमूढदष्टि-उपबृंहण-स्थिरीकरण
वात्सल्य-प्रभावनास्तवाचारः। निःशंकित-निष्कांक्षित-निर्विचिकित्सितानि-लक्ष्ये साधने च स्थैर्यम् । अमूढदृष्टि:-जिनप्रवचने कौशलम् । उपबृंहणस्थिरीकरणे-तीर्थ-सेवा । वात्सल्यम्-भक्तिः।
प्रभावना-जिन-प्रवचनस्य प्रभावनाकरणम् । 11. nihsamkita-niskamksita-nirvicikitsita-amudhadrsti-upabrmhana-sthiri
karana-vātsalya-prabhāvanās tadācāraḥ. nihsamkita-niskamksita-nirvicikitsitāni-laksye sadhane ca sthairyam. amudhadrstih-jinapravacane kausalam. upabrmhana-sthirikarane-tirtha-seva. vātsalyam-bhaktiḥ. prabhāvana-jina-pravacanasya prabhāvanākaranam.
(Aph.) The fulfilment of that (right faith) consists in (the following):absence of scepsis, absence of perverse proclivity, absence of doubt, unblurred vision, strengthening (of the faith), stabilization (within the faith), regard, and exaltation. (XI)
(Gloss) The freedom from scepsis, perverse proclivity and doubt foster steadfastness in respect of the ends and the means. Unblurred vision means deep insight into Jaina scripture. The strengthening and stabilization (of the faith) means service to the path and the four-fold Order. Regard means devotion. Exaltation means generation of high esteem in other for the Jaina scripture. १२. सावधवृत्तिप्रत्याल्यानं विरतिः।
सावद्ययोगरूपाया अन्तर्जालसारूपायाश्च सावद्यवृत्तेः प्रत्याख्यानं विरतिः । अंशतः पञ्चमजोवस्थाने सर्वतश्च षष्ठजीवस्थानात् प्रभृति ।

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Sutras 12-13
Inhibition, Falling and off Emancipation 93 12. sāvadya-yrtti-pratyakhyānaṁ viratiḥ.
sāvadyayogarūpāyā antarlālasārūpāyāś ca sāvadyavstteḥ pratyākhyānam viratih. ambatah pañcama-jívasthāne sarvataś ca şaştha-jīvasthānāt prabhsti.
(Aph.) Renunciation of the sinful propensities is abstinence. (XII)
(Gloss) Abstinence consists in the renunciation of the sinful propensities which are of the nature of sinful activities or of the nature of internal craving. It is possible only partially in the fifth stage of spiritual development, while in the higher stages beginning from the sixth stage of spiritual development it is possible in full.
(Note) A clear distinction between the fifth and the sixth stages of spiritual development is necessary here. Renunciation starts at the fifth stage and gets its fulfilment at the sixth. The fifth stage is a stage of renunciation only provisionally, inasmuch as the presence of non-renunciation as a vitiating force is still a predominant feature of the aspirant at that stage. Spiritual purification in the true sense of the term is possible only at the sixth stage, which is possible only in the life led by the monastic order. It is on account of their absolute detachment from worldly affairs that the monastic order alone, as distinguished from the laity involved in worldly affairs, are entitled to religious offering of the bare necessities of life. Any charity offered to the laity or any other person does not deserve to be called a religious act, as that promotes only the cause of mundane existence which, of necessity, is detrimental to the interests of spiritual life. PR. PEUTICHMITAT-TFATE: 1
अध्यात्म प्रति लीनता-स्वभावं प्रति परिपूर्णा जागरूकता अप्रमादोऽ
भिधीयये । अयं सप्तमजीवस्थानादारभ्य । 13. adhyātmalinatā—apramādaḥ.
adhyātmam prati linatā-svabhāvam prati paripūrņā jāgarūkată apramādo'bhidhīyate. ayam saptama-jīvasthānād ārabhya. (Aph.) Absence of remissness means self-absorption.
(Gloss) Absorption in the self, that is full awareness of oneself is called absence of remissness. This is possible only in the higher stages, beginning from the seventh, of spiritual development.
(Note) In the context of the gunasthānas the term apramäda appears to have a special significance. In the sixth gunasthāna, the perfection of samyama is attained. For the preservation of this perfection, a special effort is necessary. This effort presupposes self-vigilance and self-awareness (apramäda). Absolute immunity from all sorts of infringements and transgressions of the religious vows undertaken at the sixth

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gunasthāna is possible only by means of the cultivation of apramada. Not only this, but the warding off of the passions that are likely to arise is possible only by the practice of apramäda, which, in fact, is a vital condition of further spiritual progress to the eighth gunasthāna and onwards. This aspect of apramāda becomes clear in the description of a soul at a higher plane as cultivating kaşāya-apramāda and jogaapramäda (Abhidhāna Rajendra, vol. I, page 597).
Apramāda is closely associated with ghatanā (exertion), yatană (carefulness), and parakrama (vigour). In the Thānam (VIII, 111), eight principal activities are counted about which the monk should behave and exert himself with extreme caution and perseverance and without any sort of remissness (pramåda). These activities are(i) acquisition of new knowledge, (ii) retention of the knowledge acquired, (iii) cultivation of self-restraint quá not binding new karman, (iv) purging of the old karman by means of penance, (v) admission of new disciples, (vi) acquainting the tiros properly with the discipline, (vii) unremitting care for the sick, and (viii) impartial and amicable settlement of disputes between the monks of the Order. Here the practical application of apramāda to the activities of the monastic order is exemplified. १४. क्रोधायभावोऽकषायः।
असी वीतरागावस्थायामेकादशजीवस्थानमारभ्य । 14, krodhadyabhāvo'kaşāyaḥ.
asau vītarāgāvasthāyām ekādaśa-jīvasthānam ārabhya.
(Aph.) Absence of passions consists in the absence of anger and the like. (XIV)
(Gloss) This is possible only in the stage of vītaraga and occurs and persists in the higher stages, beginning from the eleventh, of spiritual development.
(Note) A saint becomes vitarāga when he has perfectly conquered all the four masterful passions in their various ramifications and acquired perfect self-mastery. He has, of course, not yet become perfect like the emancipated soul who is free from all karmic entangles (of foreign matter). This will become clear from what follows. १५. अप्रकम्पोऽयोगः।
असौ शैलेश्यवस्थायां चतुर्दशजीवस्थाने । यश्च संयमिनां ध्यानादिना शुभयोगावरोधः, सोऽपि अयोगसंवरांश एव ।
अप्रमादादयः त्रयोऽपि प्रत्याख्यानानपेक्षाः, आन्तरवैशद्यसाध्यत्वात् । 15. aprakampo'yogaḥ.
asau śaileśyavasthāyāṁ caturdaśa-jīvasthāne. yaśca saṁyamināṁ dhyānādinā śubhayogāvardohaḥ, so'pi ayoga. sarvarāmśa eva.

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Sütras 16-18]
Inhibition, Falling and off Emancipation
apramādādayaḥ trayo'pi pratyākhyānānapekṣāḥ, āntaravaiśadyasādhyatvät.
(Aph.) Absence of activity consists in the absence of vibration. (XV)
(Gloss) This happens in the state of sailesi (wherein the soul is as firm as a rock) which occurs in the fourteenth stage of spiritual development. The arrest, by means of meditation and the like, of the auspicious activities by the ascetics is also a part of the inhibition qua 'absence of activity'. All the (other) three viz. 'absence of remissness' and the like are not due to renunciation, being exclusively due to the internal spiritual purity.
१६. तपसा कर्मविच्छेदादात्मनैर्मल्यं निर्जरा ।
16. tapasā karmavicchedäd ätmanairmalyam nirjarā.
(Aph.) Falling off (nirjarā) is the purification of the soul on account of the separation of karmic matter by means of penance. (XVI)
१७. उपचारात्तपोऽपि । '
कारणे कार्योपचारात्तपोऽपि निर्जराशब्दवाच्यं भवति, तत एव द्वादशfansat
95
17. upacārāt tapo'pi.
kāraṇe karyopacārāt tapo'pi nirjar ā-śabda-vācyaṁ bhavati, tata evā
dvādaśavidha'sau.
(Aph.) Penance also (is known as 'falling off') by way of transference of epithet. (XVII)
(Gloss) By means of the transference of (the characteristic of) the effect to the cause, penance (which is the cause of 'falling off') can also be expressed by the term 'falling off'. Consequently that (viz. 'falling off') is twelvefold (because penance is twelvefold).
१८. सकामाऽकामा च ।
सकामाकामभेदादसौ द्विधा -
सह कामेन मोक्षाभिलाषेण विधीयमाना निर्जरा - सकामा, तदपरा
अकामा ।
faarf facani fqeqrfani ¤ |
18. sakāma'kāmā ca.

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sakāmākāma bhedad asau dvidhā
saha kāmena mokṣābhilāṣeṇa vidhiyamānā nirjarā—sakāmā, tadapară akāmā.
[Lustre V
dvidhāpi iyam samyaktvināṁ mithyātvinaṁ ca.
(Aph.) (The 'falling off' is) voluntary or involuntary. (XVIII)
(Gloss) It is twofold, being voluntary as well as involuntary. The voluntary is one that is effected by volition, i.e., a desire for spiritual emancipation. The other (viz. what is not effected by volition) case is 'involuntary'. Both these two kinds (of 'falling off') are possible in the persons possessed of right as well as wrong faith.
(Note) Nirjarā is of two kinds-vipākajātā (or vipākajā), and avipākajātā (or avipäkajā). The vipäkätä nirjară is so called because it takes place on the maturity (vipäka) of karman at the scheduled time. The avipäkajä nirjara is one that takes place before the scheduled time on account of penances which may be involuntary as well as voluntary. In the case of involuntary penances the nirjară is called akāmanirjară, whereas in voluntary penances it is called sakāma-nirjarā.
In their due course only, the karmans that have ripened fall off from the soul. But all types of karman can be subjected to premature fruition by means of penances. Of course, no karman can pass off without being enjoyed, actually or virtually though it can be destroyed by the fire of penance at any time.
In this connection it is necessary to explain the motivated and unmotivated nature of penances. The unmotivated penance is an involuntary undertaking in the absence of any idea of its result. The falling off of karman that results from such penance is called akama-nirjarä. On the other hand, the falling off of karman that takes place on account of the motivated or voluntary type of penance is called sakāma-nirjarā, because the kämä or the will of the person is responsible for the penance that effects the 'falling off' before the schedule of its maturity.
In brief, the unmotivated nirjara is akama, whereas the motivated one is sakāma.
For further information, refer to Bhagavati Aradhana, gāthās 1841 to 1844; TSū BhT. VI/20, VIII/24; Bhagavati Sutra, VIII/428; Thanam, IV, 613; Sarvārthasiddhi, VIII. 23.
१६. कृत्स्नकर्मक्षयादात्मनः स्वरूपावस्थानं मोक्षः ।
कृत्स्नकर्मणामपुनर्बन्धतया क्षयात्, आत्मनो ज्ञानदर्शनमये स्वरूपेऽवस्थानं मोक्षः ।
अनादिसंश्लिष्टानामपि आत्मकर्मणां पार्थक्यं न संदेग्धव्यम् । दृश्यन्तेऽ ना दिसंबद्धा धातुमृदादयः पृथक् संभूयमानाः ।

19. krtsnakarmakṣayad ātmanaḥ svarūpāvasthānaṁ mokṣaḥ. kṛtsnakarmaṇām apunarbandhataya kṣayāt, ātmano jñānadarśana

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Sütras 19-22 )
Inhibition, Falling off and Emancipation
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maye svarūpe'vasthānam mokşaḥ. anādisamśliştānām api ātmakarmaṇāṁ pārthakyam na samdegdhavyam. dřsyante'nādisambaddhã dhātumşdādayaḥ přthak sambhūyamānāh.
(Aph.) Emancipation means the establishment of the soul in its own nature on account of the destruction of all the karmans. (XIX)
(Gloss) The establishment of the soul in its own nature which consists in (pure) knowledge and intuition, on the total destruction of karman, thus making fresh bondage impossible, is emancipation. The mutual separability of soul and karmans, which are in union from the beginningless past, should not be questioned inasmuch as the metal and its ore, though eternally intermixed, are separable.
(Note) The soul and the material karmans are two ontologically distinct principles. There is, therefore, no inconsistency in accepting their separability by means of spiritual effort.
२०. अनावृतज्ञानदर्शनो.निर्धू तमोहो विदेह आत्मा सिद्धः । 20. anāvrta-jñāna-darśano nirdhūtamoho videha ātmā siddhaḥ.
(Aph.) The liberated (soul) is the disembodied soul whose knowledge and intuition are (completely) uncovered, with delusion completely dispelled. (XX) २१. सिद्धो बुद्धो मुक्तः परमात्मा परमेश्वर ईश्वर इत्यनर्थान्तरम् । 21. siddho buddho muktah paramātmā parameśvara īśvara ity anarthān
taram. • (Aph.) The terms-liberated, enlightened, emancipated, Great Soul, Great Lord and Lord are synonyms. (XXI) २२. ते चानन्ता अपुनरावृत्तयश्च ।
संसारिणां सर्वदा तेभ्योऽनन्तानन्तगुणत्वात् न जीवशून्यसंसारत्वापत्तिः । 22. te cânantā apunarāvrttayaś ca. • samsāriņām sarvadā tebhyo'nantānantaguņatvāt na jīvaśünyasam
sāratvāpattiḥ.
(Aph.) The number of the emancipated souls is infinite and they are never-returners. (XXII)
(Gloss) (There are innumerable emancipated souls who are not subject to reincarnation, that is, worldly life). The number of transmigrating

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souls always remains 'infinite multiplied by infinite' times the number of them (viz. the emancipated souls) and hence the contingency of the world being emptied of souls would never arise. . .. २३. तीर्थातीर्थ-तीर्थङ्करातीर्थङ्कर-स्वान्य-गह-स्त्रीनपुंसकलिङ्ग-प्रत्येकबुद्ध
स्वयंबुद्ध-बुद्धबोधितकानेक-भेवात् पञ्चदशधा। 23. tirthātirtha-tirthamkaratirthamkara-svānya-grha-stripumnapumsaka
linga-pratyekabuddha-svayambuddha-buddhabodhitaikāneka-bhedāt pañcadaśadhā.
(Aph.) (The emancipated souls can be described from fifteen standpoints and hence are said to be) fifteen-fold because of the fifteen categories (in which they fall) viz. (i) (emancipated during) the dominance of the doctrine, (ii) (emancipated during) the disappearance of the same, (iii) (emancipated as a) founder of the doctrine, (iv) (as a) non-founder of the same, (v) (in) orthodox outfit, (vi) (in the outfit of a heretic, (viii) (in the) outfit of a householder, (viii) (in the) state of a woman, (ix) (in the) outfit of a man, (x) (in the) stage of an (artificial) eunuch, (xi) enlightened isolately (and spontaneously at the sight of a specific sign or object), (xii) selfenlightened, (xiii) enlightened by a buddha (tirthankara), (xiv) emancipated alone, and (xv) emancipated along with others. (XXIII) २४. मुक्त्यनन्तरमेकसमयाद ऊध्वं गच्छन्त्यालोकान्तात् ।
मुक्त्यनन्तरमेव सिद्धात्मानोऽविग्रहगत्या एकसमयेन उपरि गच्छन्ति लोकान्तपर्यन्तम्, धर्मास्तिकायाभावाद् नालोके । तथा च
"औदारिकतैजसकार्मणानि संसारमूलकारणानि । हित्वेह ऋजुश्रेण्या, समयेनैकेन याति लोकान्तम् ।। नोर्ध्वमुपग्रहविरहात्, अधोऽपि वा गौरवाभावात् । योगप्रयोगविगमाद् न तिर्यगपि तस्य गतिरस्ति ।। लाघवयोगाद् धूमवद् अलाबुफलवच्च संगविरहेण । बन्धनविरहादेरण्डवच्च सिद्धस्य गतिरूव॑म् ॥ सादिकमनन्तमनुपममव्याबाधं स्वभाव सौख्यम् । .
प्राप्तः स केवलज्ञान-दर्शनो मोदते मुक्तः ।। 24. muktyanantaram ekasamayād urdhvamgacchantyalokāntāt.
muktyanantaram eva siddhātmāno'vigrahagatyā ekasamayena upari gacchanti lokāntaparyantam, dharmāstikāyābhāvād näloke,

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Sutra 24-25 ] Inhibition, Falling off and Emancipation
tatha ca
audārika-taijasa-kārmaṇāni saṁsāra-mūla-kāraṇāni/ hitveha rju-śreṇya, samayenaikena yāti lokantam// nordhvam upagraha-virahāt, adho'pi vā gauravābhāvāt/ yoga-prayoga-vigaman na tiryag api tasya gatir asti// lāghava-yogad dhumavad alabu-phalavac ca samga-viraheņa/ bandhana-virahad eraṇḍavac ca siddhasya gatir urdhvam// sadikam anantam anupamam avyābādhaṁ svabhāvajaṁ saukhyam/ prāptaḥ sa kevalajñāna-darśano modate muktaḥ//
99
(Aph.) Just after emancipation, (the souls) move up to the end of the cosmic universe, in one instant. (XXIV)
(Gloss) Just after emancipation the emancipated souls move upward, without any turn, (and reach) the end of the cosmic universe in one instant. (They) do not (cross) into the supercosmic space, because of the absence of dharmastikāya (the medium of movement). Thus (it is said) :
"(The emancipated souls) go straight upward in one instant to the top of the cosmic universe, leaving behind the gross, luminous and karmic bodies, which are the basic condition of worldly existence.
"They (viz. the emancipated souls) can neither move still further (beyond the cosmic space), because of the absence of the necessary medium (of movement), nor move downward because of masslessness. Nor has it any horizontal motion because of the absence of activity and consequent lack of gravitation.
"The movement of the emancipated (soul) is upwards like that of smoke because of lightness, like that of a bottle-gourd (floating over water) because of the absence of coating, like that of a castor-oil seed (springing from a pod) because of being freed from bondage.
"Being emancipated and possessed of pure knowledge and intuition, it now delights in having manifested the inherent bliss which, though having a beginning, is endless, peerless and unobstructed."
(Note) This account of the upward movement of emancipated souls is based mainly on Bhagavati Sūtra, VII/10-15.
२५. ईषत् प्राग्भारा पृथ्वी तन्निवासः ।
सा च समयक्षेत्रसमायामा, मध्येऽष्टयोजनबाहुल्या, पर्यन्ते मक्षिका पत्रतोsafaazat, aìmumdfegar, aqsgangfa: &ofazavi¤ut | yfm-fazımızaìstar: qafar: Į

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[ Lustre V 25. işat prägbhārā prthvi tannivāsaḥ.
sā ca samayakşetra-samāyāmā, madhye’sta-yojana-bāhulyā, paryante makşikā-patrato'pyatitanvi, lokāgra-bhāga-samstbitā, samacchatrākştiḥ arjuna-svarnamayi. mukti-siddhālayādayo’syāḥ paryāyāḥ.
(Aph.) The dwelling place of them (viz. the emancipated souls) is known as īşatprāgbhārā (slightly concave) land. (XXV)
(Gloss) This (land) is equal to the samaya-kşetra (region of time) in dimensions and is eight yojanas in thickness in the middle. At the extremities it is more tenuous than even the wing of a fly. It is situated at the extremity of the cosmic space, resembles the concave shape of an (stretched out) umbrella upside down and is made of white gold (platinum ?). (The land of) 'emancipation', 'abode of the liberated' and the like are its synonyms. २६. तत्त्वद्वय्यां नवतस्वावतारः।
वस्तुतो जीवाजीवरूपा तत्त्वद्वयी विद्यते, पुण्यादीनां च तदवस्थाविशेषरूपत्वात् तत्रैवान्तर्भावः । क्वचिदात्मना सम्बध्यमानाः, अवरुद्ध्यमानाः, निर्जीयमाणाश्च पुद्गलाः
क्रमेण द्रव्यास्रवसंवरनिर्जरा इति गीयन्ते । 26. tattva-dvayyāṁ nava-tattvāvatāraḥ.
vastuto jīvājīva-rūpā-tattva-dvayi vidyate, punyādīnāṁ ca tad-avasthā-višeșa-rūpatvāt tatraivāntarbhāyaḥ. kvacid ātmanā sambadhyamānāḥ avaruddhyamānāḥ, pirjīryamāṇāś ca pudgalāḥ krameņa dravyāsrava-samvara-nirjarā iti giyante.
(Aph.) The nine categories are covered under the two categories (viz. soul and non-soul). (XXVI)
(Gloss) In fact, there are only two categories viz. soul and non-soul, merit and the like having been included in them inasmuch as they are of the nature of specific states of the same. Sometimes, the material (kārmic) bodies—'attracted', 'inhibited' and 'shed off'-are respectively known as 'material influx', 'material inbibition' and 'material falling off.'? २७. अरूपिणो जीवाः। 27. arūpiņo jivāḥ.
(Aph.) The souls are immaterial (i.e., devoid of the qualities of matter, such as touch, taste, etc.). (XXVII) 1 See note on 2/1 (page 26).

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Sutra 28 ]
२८. अजीवा रूपिणोऽपि ।
अजीवा धर्माधर्माकाशकाला अरूपिणः । पुद्गलास्तु रूपिण एव । तत्पर्यायभूताः पुण्यपापबन्धा अपि रूपिण: ।
Inhibition, Falling off and Emancipation
नवापि पदार्था ज्ञेयाः, संवरनिर्जरामोक्षास्त्रय उपादेयाः, शेषाश्च षड् हेयाः । जीवस्यापि संसारावस्थापेक्षया हेयत्वमविरुद्धम् ।
अथ नवतत्त्वपरमार्थावेदको भिक्षुदर्शितस्तटाकदृष्टान्तो निदर्श्यते । तथा हि
जीवस्तटाकरूपः ।
अतटाकरूपोऽजीवः ।
बहिर्निर्गच्छज्जलरूपे पुण्यपापे । विशदाविशदजलागमनमार्गरूप आस्रवः । जलागमनमार्गावरोधरूपः संवरः । जल निष्कासनोपायरूपा निर्जरा । तटाकस्थितजलरूपो बन्धः । नीरविनिर्मुक्ततटाक इव मोक्षः ।
28. ajīvā rūpino'pi.
ajīvā dharmādharmākāśakālā arūpiṇaḥ pudgalās tu rūpiņa eva. tatparyāyabhūtāh punya-pāpa-bandhā api rūpinah.
navāpi padārthā jñeyāh, samvara-nirjarā-moksāstraya upādeyāh, seṣāś ca șaḍ heyaḥ jivasyāpi saṁsārāvasthāpekṣaya heyatvam aviruddham.
101
atha nava-tattva-paramārthāvedako Bhiksu darśitas tatāka-drstānto nidarśyate. tathā hi—
jīvas tatāka-rūpah. atatāka-rūpo'jīvah.
bahir nirgacchaj jalarūpe punya-pāpe. viśadāviśada-jalāgamana-mārga-rūpa āsravah.
jalāgamana-mārgāvarodha-rūpah samvarah.
jala-nişkāsanopāya-rūpā nirjarā.
tatäka-sthita-jala-rūpo bandhah.
nira-vinirmukta tataka iva moksah.

(Aph.) Among (the constituents of the category of) non-soul, some are material too. (XXVIII)

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(Gloss) Dharma, adharma, space and time which fall in the category of non-soul are immaterial). The material aggregates, however, are material, and merit and demerit quà modes of material bodies are also material. All the nine real entities are worthy of being known, and of them, the three only, viz. 'inhibition', 'falling off' and 'emancipation' are worthy of acceptance while the remaining six are worthy of rejection. It is not improper to regard even the soul as an object worthy of rejection in its aspect of being subject to transmigration.
We shall now cite the example of a pool, as exposed by Acārya Bhikṣu, revealing the essence of the nine categories. Thus
The 'soul is like a pool. The 'non-soul' is like the non-pool (i.e. what is other than Merit' and 'demerit' are like water gushing out
'Influx' is like a conduit through which pure and impure water passes in.
'Inhibition' is like the block in the conduit.
The 'falling off' is like the means of emptying (the pool of its) water. 'Emancipation' is like the pool emptied of all its water. : :
इति संवरनिर्जरामोक्षस्वरूपनिर्णयः ।
iti savara-nirjarā-mokșa-svarüpa-nirņayaḥ. Thus ends "The Determination of the Nature of Inhibition, Falling off and Emancipation."

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षष्ठः प्रकाश LUSTRE VI
१. सम्यग् दर्शन-ज्ञान-चारित्र-तपांसि मोक्षमार्गः। 1. samyag darsana-jhāna-cāritra-tapāmsi moksamārgah.
(Aph.) Right faith, right knowledge, right conduct and right penance constitute the path to emancipation. (1) २. यथार्थवृष्टिः सम्यग्दर्शनम् ।
सम्यक्त्वं, श्रद्धाः, रुचिः, दृष्टिरित्येकार्थाः ।
औपशमिक-क्षायिक-क्षायोपशमिक-सास्वादन-वेदकात्मका अस्य भेदाः प्रागुक्ताः । yatharthadrstih samyagdarśanam. samyaktvam, Sraddhā, rucih, drstir ity ekārthāh. aupaśamika-kṣāyika-kṣāyopaśamika-sāsvādana-vedakātmakā asya bhedāḥ prāg uktāḥ. (Aph.) Right faith is true view. (II)
(Gloss) Righ faith, belief, conviction (love of truth), view are synonymous. The following which have already been mentioned (supra, pp. 85-7) are its sub-types:-(i) aupaśamika, (ii) kṣāyika, (iii) kşāyopaśamika, (iv) sāsvādana and (v) vedaka. ३. यथार्थबोधः सम्यग्ज्ञानम् ।
मति-श्रुतावधि-मनःपर्याय-केवलात्मका अस्य भेदाः प्रागुक्ताः । 3. yathārthabodhah samyaginānam.
mati-śrutāvadhi-manahparyāya-kevalātmakā asya bhedāḥ prāguktāḥ.
(Aph.) The right knowledge is true cognition (understanding, comprehension and perception).
(Gloss) The types of it that have already been mentioned (supra, pp. 28ff) are as follows:

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mati, śruta, avadhi, manaḥparyāya and kevala.
(Note) The relative importance of darśana, jñāna, caritra and tapas may be considered here. The spiritual journey starts with samyag darśana which means right world-view and appreciation of ethical values. The soul is inherently moving towards samyag darśana though his conquest of the mithya darśana is problematic; some souls, in fact, would never do it. Our main issue here is, however, the nature of samyag darśana and its function in the later stages of spiritual development, technically called jīvasthana (or gunasthāna).
Samyag darśana is a kind of purity or lucidity of the soul. It is, in fact, the enlightenment called bodhi which is the antidote of the passions of infinite intensity (anantānubandhi), their attenuation being the necessary condition of that enlightenment. Such enlightenment is explained as the appreciation of the transitoriness of things in Buddhism, and the distinction between the purusa and prakrti in SāṁkhyaYoga. But in Jainism, the essential features of bodhi are ethical instead of being merely ontological as in Buddhism and the Samkhya-Yoga. In theistic philosophies, enlightenment stands for 'consciousness of Divine presence.' None of these philosophies gives ethics its due. Jainism, unlike them, by considering the ethical virtues (viz. sama, samvega, etc.) as the necessary outcome of enlightenment, gives a philosophy of life that is meant for worldly peace as well as spiritual advancement. Religious fanaticism is also inhibited by the cultivation of these virtues, which have already been explained by us in connection with the aphorism 5/9. .
The purity of the power of knowledge (jñāna) and detachment (vairagya) is considered as possible on account of the purity of darśana. The reason is that our knowledge of things and ethical conduct are mostly governed by our inner propensities (likes and dislikes, in one word, passions (kasāyas)] which need purity for functioning in a right manner. To be more exact, our knowledge and conduct are always biased and prejudiced, and utility-oriented, unless and until they get purity consequent upon the subjugation and sublimation of the passions that underlie them. This is the reason why samyag darśana is considered as a sine qua non of the purification of right knowledge and right conduct (leading to detachment): "The power of knowledge and detachment is possible only on the dawn of samyag darśana ; it is also a concomitant of the latter", says Amstacandra.2 8. AgraarataTAITTOTÆ AFU afrTAI
आदिशब्दात् समिति-गुप्ति-अनुप्रेक्षाणां परिग्रहः । 4. mahāvratādinām ācaraṇam- samyak cāritram.
ādiśabdāt samiti-gupti-anuprekşāņām parigrahah.
(Aph.) Right conduct means the practice of the great vows and the like. (IV)
(Gloss) "And the like” stands for right comportment, self-protec1 Mundakopanişad, 2/2/8. 2 Samayasăra-kalasa, 4/136.

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tion (in respect of thought, word and deed by withdrawing oneself from all activities) and self-contemplation.
५. सामायिक - छेदोपस्थाप्य परिहारविशुद्धि-सूक्ष्म संप राय-यथाख्यातानि ।
सर्वसावद्ययोगविरतिः - सामायिकम् ।
छेदेन - विभागेन महाव्रतेषु उपस्थाप्यते इति छेदोपस्थाप्यम् ।
द्वे अपि षष्ठात् नवमजीवस्थानान्तवत्तिनी ।
परिहारेण - तपोविशेषेण विशुद्धिरूपम् - परिहारविशुद्धिः । इदं सप्तमषष्ठयोः ।
दशमस्थम् - सूक्ष्म संपरायः ।
वीतरागावस्थम् – यथाख्यातम् । इदं एकादशात् चतुर्दशान्तम् ।
5. sāmāyika-chedopasthāpya parihāraviśuddhi-sükṣmasamparāya-yathā
khyātāni.
sarvasavadyayogaviratiḥ-sāmāyikam.
chedena-vibhāgena mahāvrateṣu upasthāpyate iti chedopasthā
pyam.
dve api şaṣṭhāt navamajīvasthānāntavarttini.
parihāreņa-tapoviśeşena viśuddhirūpam-parihāraviśuddhiḥ.
idam saptamaşaṣṭhayoḥ.
daśamastham· sūksmasamparāyah. vītarāgāvastham- yathākhyātam. idam ekādaśāt caturdaśāntam.
(Aph.) (Preliminary) initiation, ( confirmation by) ordination, purificatory conduct (through intensive penance), conduct attended with subtle passions, and perfect conduct (conformable to the norm). (V)
(Gloss) Of these (five types of conduct ),
(i) (Preliminary) intiation consists in abstinence from all sinful activities.
(ii) (Confirmation by) ordination consists in final admission (into the order) by means of detailed instructions in the individual mahāvratas one by one.
Both these types (of conduct) are possible for the aspirants in the sixth and the higher stage (of spiritual development) upto the ninth.

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[Lustre VI (iii) Purificatory conduct consists in a special penance conducive to the purification of the soul.
This is possible in the seventh and even in the sixth stage.
(iv) Conduct attended with subtle passions is possible only in the tenth stage.
(v) Perfect conduct is possible only for a person free from passions, in the 11th to the 14th stages.
(Note) In our note on the sūtra No. 3, we explained the importance of samyag darśana in the development of spirituality, identified with enlightenment (bodhi) in the fourth stage. From the fifth stage and onward upto the 12th stage, the most predominant factor is the purification of the conduct by means of samyama, samvara and tapas. The perfection of conduct achieved in the 12th stage is necessarily followed by kaivalya in the 13th stage, which is the state known as 'jivan-mukta' in Indian thought.
In this connection, the role of knowledge in the spiritual journey of a soul is worthy of mention.
The minimum requirement of the spiritual journey is the understanding of the "eight spiritual matrices" (aşta pravacana-mātā), which may dawn spontaneously (nisargād) or through the instruction from an enlightened person or his disciples (abhigamād). In both these cases, the special kşayopasama of the jñānāvaranīya karman is the essential condition of such understanding.
In the former case, the aspirant's spiritual journey is tortuous inasmuch as proper guidance is not available to him. In such cases the aspirant himself is the teacher. As a result, he has to pass through what is called the state of vibhanga jñāna attained by a long course of penances, the vibhanga jñāna ultimately changing into avadhi at a certain stage. His spiritual journey is now straightforward. The aspirant of the second category reaches this state directly on account of the initial advantage derived from the spiritual master's instructions.
The role of knowledge practically ends here.
६. अहिंसा सत्यमस्तेयं ब्रह्मचर्यमपरिग्रहश्च महावतम् ।
मनोवाक्कायकृतकारितानुमत्या हिंसा-असत्य-स्तेय-अब्रह्म-परिग्रहेभ्यो
विरतिर्महाव्रतम् । 6. ahimsā satyam asteyam brahmacaryam aparigrahaś ca mahāvratam.
manovākkāyakstakāritānumatyā hiṁsā-asatya-steya-abrahma-parigrahebhyo viratir mahāvratam.
(Aph.) The great vows are non-injury, truthfulness, non-stealing, celibacy and non-possession. (VI)
(Gloss) The great vows consist in abstinence from injury, untruth,

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stealing, non-celibacy, and possession, as committed by oneself, got done by others and approved of by means of mind (thought), speech (word) and body (deed) (thus, making a total of nine varieties).
७. प्राणानामनतिपातः सर्वभूतेषु संयमः अप्रमादो वा अहिंसा । 7. prāņānām anatipātaḥ sarvabhūteșu samyamaḥ apramādo vä ahimsa.
(Aph.) Non-injury consists in not hurting the life (the prāṇas), restraint in respect of all living beings or absence of remissness. (VII) ८. सद्भावोद्भावनं सत्यम् ।
#19:—19-919-919114at, afacafera fase I तस्य उद्भावनं-प्रकाशनं सत्यमभिधीयते । 8. sadbhāvodbhāvanaṁ satyam.
sadbhāvaḥ-kāya-bhāva-bhāşāņām sjutā, avisamyādipravsttiś ca. tasya udbhāvanaṁ-prakāśanam satyam abhidhīyate. (Aph.) Truthfulness is the revelation of the truth. (VIII)
(Gloss) Truth means the straight-forwardness in deed (physical movement), intention and word, and non-discrepant behaviour. The revelation (disclosure) of that truth is called truthfulness.
(Note) Here 'truth', as an ethical principle, is defined and explained. Umāsvāti, however, has included revelation of ontological reality also as an aspect of truthfulness.
९. अदत्ताग्रहणमस्तेयम् । 9. adattāgrahaņam asteyam.
(Aph.) Non-stealing consists in non-acceptance of what is not given. (IX) १०. इन्द्रियमनःसंयमो ब्रह्मचर्यम् । 10. indriya-manah-samyamo brahmacaryam.
(Aph.) Celibacy (continence) consists is the restraint of the senses and the mind. (X) ११. ममत्वविसर्जनमपरिग्रहः। 11. mamatvavisarjanam aparigrahaḥ. 1 The order of the items of rjuta as given here is according to Uttarajjhayaņāņi,
29/48. The Thâņam (4/102), however, gives the usual order of body, speech and
mind. 2 Tattavārtha-bhāşya, 7/9.

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:: (Aph.)Non-possession consists in relinquishment of possessiveness (the-ivstinet to be resor the ‘having mode”). (XI) og fort-avataggórt-eratafaela- stari: erfafa: 1 :
pleasant safet: erfafar: 1 12. Tryā-bhāşā-eşaņā-ādānanikṣepa-utsargāḥ samiti”.
cāritrānukülā pravsttiḥ samitih.
(Aph.) (Now we come to samiti (comportment), which is a part of caritra as set forth in aph. 4). Comportment (consists in careful) move.. ment, speech, begging, using and laying (of paraphernalia) and disposal (of excreta). (XII)
(Gloss) The activity that is congenial to the right conduct is called comportment.
(Note) Samiti (comportment) is a comprehensive concept which covers all aspects of active life. Although it is generally understood as concerned with the life of the monastic order, it has a wide connotation in that it is applicable to the life of the householder also. Samiti is a discipline that is meant for governing all our activities by giving a definite moral purpose to them. The moral principle that lies at the root of samiti is samyama in its different aspects. A true religious life is that which is permeated by a feeling of reverence for life and the independence of all living beings. The less one interferes with the life of others, the more purposeful and moral is his behaviour and conduct. Samiti, in essence, is a purposeful life dedicated to universal welfare without any kind of selfish motives and cultivation of complete self-awareness and absence of remissness. १३. युगमात्रभूमि चक्षुषा प्रेक्ष्य गमनमीर्या । 13. yugamätrabhūmiņ cakṣuşā prekșya gamanam īryā.
(Aph.) Careful movement consists in walking after careful observation of the yoke-length of ground in front. (XIII)
(Note) The implication is that one should exercise circumspection in one's movements of all kinds in order that injury or harm is not done to any creature.
Irya' in its wider connotation covers all sorts of human behaviour that is likely to harın the feelings of others and prove detrimental to the interest of fellow-beings. १४. अनवधभाषणं भाषा।
14. anavadya-bhāşanaṁ bhāṣā.
(Aph.) Careful speech consists in sinless utterance. (XIV)
(Note). Circumspection in speech is as important as that in physical movement. Sometimes bad words may hurt the feelings of others more deeply than physical behaviour,

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Sutra 15)
Path of Emancipation १५. निर्दोषान्नपानावेरन्वेषणं एषणा।
एषणा विधा-गवेषणा, ग्रहणैषणा, परिभोगैषणा । 15. nirdoşānnapānāder anveṣaṇam eșaņā.
eşaņā tridhā—gaveşaņā, grahaņaişaņā, paribhogaişaņā ca.
(Aph.) Proper alms-begging consists in search for food, drink, and the like, which are free from blemishes. (XV)
(Gloss) Proper alms-begging is threefold-(a) gaveșanā-examination of the acceptability of food (with reference to donor and the receiver of the alms), (b) grahanaişană-examination of the alms itself, and (c) paribhogaişaņā-examination of the mode of consumption of the alms received.
(Note): Of the three eșaņās, the gaveşaņā is concerned with the udgama and utpādana of the alms. The udgama is the source or the donor. The utpädana is related to alms-taker or the monk. Both udgama and utpädana fall under gaveşanā, that is, search for acceptable alms. This is also called aśana in the Digambara tradition1 The grahanaisana is concerned with alms itself and paribhogaişana is the mode of consuming the alms by the monk.2
The blemishes of alms-begging are given here. Sixteen Udgamadosas-Blemishes relating to origination: 1. Ādhākarma (i) The food etc. produced with a view to entertaining a monk
and which is impure on account of injury to living beings.
(ii) Preparing of food, shelter, etc. for a particular monk. 2. Auddešika Food etc. prepared for distribution among heretical monks or
orthodox monks. 3. Pütikarma The mixing up of pure food with impure one on account of
adhakarma, thus making the entire food impure. 4. Miśrajăta Food prepared for both householders and monks. 5. Sthapana Food deposited in another vessel from the cooking pot speci
ally for offering it to monks is subject to this blemish. The reason is that the dispute may arise among the members of family regarding the article or the quantity so deposited, 3 or the food itself may become unacceptable on account of its
being rotten or infested with living beings.4 6. Prābhstika Anything presented in honour is called prabhrta. For 1 Vasunandi, Mulācāra Commentary, VI. 2. 2 Uttaradhyayana. XXIV, 12. 3 Mülācārā. VI/11; Anagaradharmāmsta, V. 12. 4 Pindaniryukti, 277-284.

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example, early or late celebration of marriage in view of the assemblage of monks before or after the appointed day, with a view to entertaining the latter. As distinguished from the above circumstance which is called bādara, there is another instance called sükşma when householder asks his son to wait till the monk came. Such postponing of allowing the child to consume food makes the offer unacceptable to the monk, because the child may run to the monk and drag him to his house for offering food to him in order to satisfy his own desire for the
same. 7. Prāduşkarana Exhibition of food by transferring the container or food from
the dark place or by the light of a lamp or a jewel or the removing the barrier or the curtain. The blemish lies in the
fact that movements are involved for the offering. 8. Krita
Food purchased for the monk. A feeling of excessive compa
ssion for the monk is responsible for this kind of blemish. 9. Prāmitya (Pra- Food borrowed for a monk on promise of return with interest krit--Pāmicca) or otherwise.
These two are blemishes on account of their causing inconve
nience to donor. 10. Parivartita Food exchanged for a monk. 11. Abhihsta What is brought by householder from a place beyond the
range of three or seven houses in an avenue is subject to this blemish, because this is unusual, not approved by the norm,
and is likely to involve injury to creatures. 12. Ubdhinna Ghee, oil, molasses etc. offered by breaking the lid or unsea
ling the cask. 13. Mäläpahrta Food brought down from an elevated place on which it was
stored. The reason for this being a blemish is that the donor may fall down while climbing the elevated place on a stair
case. 14. Acchedya Food offered out of fear of the king or another powerful person
entails this blemish. According to the Pindaniryukti, food snatched by force from others and offered as alms was sub
ject to this blemish. 15. Anisrsta Alms owned by a company of persons and given by one of the
owners without consent of the co-partners. The reason for this being a blemish is that a dispute may arise among the
company who owned the articles. 16. Adhyavapüraka Food put in excess in a cooking vessel in view of the arrival
of monks.
1 Mülācāra, VI. 24. 2 Pindaniryukti, verses 366-376,

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Sixteen Utpädanadosas-Faults pertaining to the ways adopted in obtaining food : 1. Dhätri
Alms given to a monk in return for the nursing work done
by him. 2. Dūti
Alms given to a monk who runs on errands for the house
holder. 3. Nimitta Alms obtained by fortune-telling such as foretelling happenings
and reading omens and bodily science. 4. Ajiva
Alms secured by mentioning caste, family, clan, profession, etc., of the donor for rousing his sympathy. The reason for
this being a blemish is that the monk belittles himself. 5. Vanipaka Food obtained by servile supplication by approving of the act
of offering to dogs, crows, lepers etc. on the part of donor. 6. Cikitsa Alms obtained by offering medical service, treatment etc. 7. Krodha Alms obtained by expressing one's power of anger. 8. Mäna
Alms obtained by displaying one's false pride or vanity. 9. Māyā Alms obtained by trickery. 10. Lobha Alms obtained by displaying one's excessive greed for the alms
offered. 11. Purvapaścât- Alms received by praising the donor or reminding him of his samstava past donations is vitiated by this blemish, which also occurs
if the monk praises the donor after donation. The blemish
occurs if the monk refers to his old aquaintance with the donor. 12. Vidya
Alms obtained by displaying or promising the gift of an occult
science, acquired by monk by special effort. 13. Mantra Alms obtained by giving charms and spells, or displaying their
efficacy. 14. Cūrnd Alms obtained by an offer of charmed powder for beautifying
the body and cleansing the eyes. The charmed powder may
also be promised for making the donor invisible. 15. Yoga
Alms obtained by offering an ointment for the feet to enable
the donor to walk on water or fly in the air. 16. Mülakarma Alms obtained by such devices as prevention of conception,
or conferment of fecundity, restoration of virginity etc. The act of restoring conjugal relationship or restoring control over
what has got out of it also falls in this blemish. Ten Eşanál (grahanaişaņā)- Blemishes pertaining to the alms : 1 Samkita Food suspected of any one of the blemishes.
1. In fact, eşaņā here stands for aśana as explained by Vasunandi in Mülācāra
Commentary (VI. 2). It is a blemish sometimes due to the alms-giver and sometimes to the alms-recipient.

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2. Mrakṣita Pure food contaminated by live article on account of serving
it with a hand besmeared with impure or unfit articles. 3. Nikşipta Pure food placed upon live article. 4. Pihita
Pure food covered by live or even lifeless cover, if the latter
is too heavy in weight. 5. Samhsta Putting of pure food in a vessel from which live food has been
cast out with a view to give pure food to a monk. According to Mülācāra, such blemish takes place if he accepts alms offered in hot haste and without proper inspection by the
donor. 6. Dayaka Food obtained from unfit donor such as a child, an old man,
drunkard, lunatic, and the like. 7. Unmiśra Pure food mixed up with live food. ..! 8. Aparinata Food not fully cooked and made lifeless. 9. Lipta
Food offered by hands or from pots besmeared with live anti
cle such as water, vegetable, etc. 10. Chardita Food of which a part has fallen on the ground while offering
it to the monk, because the dropped food is the potential or
actual cause of injury to living beings. Five blemishes of gräsaişand, also called paribhogaişand, which relates to the mode of consuming the food : 1. Sariyojana This blemish occurs when the monk mixes up items like milk,
yoghurt with molasses, ghee etc. in order to convert them
into delicious food. 2. Ahāra-pramäņa This blemish pertains to the quality and quantity of food and
drink. If a monk consumes more than 32 morsels, and a nun more than 28, the blemish in respect of quantity is incurred. It they continue this habit of over-eating, the blemish is called nikāma as distinguished from casual over-eating called prakāma, Partaking of food containing profuse ghee or oil is the cause
of this blemish called 'pranīta' (rich and heavy) food. 3. Angara Attachment to food for its flavour. 4. Dhūma Condemning food for its bad flavour. 5. Karana Six causes for acceptance and six for abstinence from food :
Six occasions for acceptance of food-(1) hunger, (2) service to the elder and the sick, (3) proper deportment, (4) self-restraint, (5) maintenance of life, and (6) practice of the discipline. Six occasions for abstinence from food-(1) remedy of illness, (2) natural or man-made calamities, (3) the strengthening of continence, (4) compassion to living beings, (5) practice of penance,
and (6) giving up of the body. 1 Pindaniryukti, verse 565. 2 Mülācāra, VI. 48.

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Alms-begging as reflected in the above-mentioned rules and regulations is a very difficult and onerous task. Both the giver and the receiver should be extremely careful so that there is no infringement of the principles of alms-giving and alms-begging. The monk should see that nothing is being offerred to him under any kind of favour conferred on the alms-giver. He should also be careful in his sermons or talks not to exert any kind of influence on the giver to induce liberality in him. These are the pit-falls which a monk should always avoid in order to maintain his life in a perfectly pure manner.
The principal quality of the alms-giver and the alms-taker is clearly defined in the following dictum of Dasaveäliya :
"An unambitious giver is as rare as an unambitious receiver. Both of them
qualify themselves for higher forms of existence."1 The most fundamental blemish is ahākamma, the Skt. equivalent of which, as proposed by Leumann, is yathākāmyam, meaning "prepared for a monk as satisfying the wish of the alms-giver".
The other blemishes such as auddeśika and the like are to be considered in the light of the blemish of āhākamma. For instance, if an article of food is prepared for oneself, and then divided into portions earmarked for different classes of prospective alms-takers, there arises the likelihood of the occurrence of a blemish. The divided portions may be further embellished for a particular monk or a particular group of monks. In this case, the blemish of auddesika may arise.
The blemishes are broadly classified into (i) visuddhakoți and (ii) avisuddhakoti. The alms unpolluted by ähākamma fall under the first koți, while those that are polluted by āhākamma fall under the second. Thus scrutinized, the āhākamma is an absolutely polluted blemish, and the other five viz. auddešika, miśrajāta, badara prabhatika, püti and adhyavapūraka, are considered polluted on account of their being vitiated by the background of ahākamma. १६. उपध्यादेः सयत्नं व्यापरणं आदान-निक्षेपः। 16. upadhyādeḥ sayatnaṁ vyāparaṇam ādāna-nikṣepaḥ.
(Aph.) The “careful using and laying (of paraphernalia) consists in meticulous manipulation of paraphernalia (i.e. articles for regular and occasional use). (XVI) . १७. उच्चारादो सविधि परिष्ठापनमुत्सर्गः।
सविधीति-प्रत्युपेक्षितप्रमार्जितभूम्यादौ । परिष्ठापनम्-परित्यजनम् । 17. ucсārādeḥ savidhi parişthāpanam utsargaḥ.
savidhīti-pratyupekṣita-pramārjita-bhūmyādau. parişthāpanam
parityajanam. 1 5/1/100 : dullahão muhădăi, muhājīvi vi dullahā /
muhädaj muhajivi, do vi gacchamti soggaim II

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(Aph.) Careful disposal means disposing of excreta and the like in the manner prescribed (in the scripture). (XVII)
(Gloss) 'As prescribed' means 'on the ground and the like carefully observed and cleansed' (of living animalcules). Disposing means relinquishing. १८. मनोवाक्कायसंवरो गुप्तिः।
मोक्षसाधने प्रवृत्तिप्रधाना समितिः, निवृत्तिप्रधाना च गुप्तिः, समितौ
गुप्तिरवश्यंभाविनी, गुप्तौ समितिर्भजनया इत्यनयोर्भेदः। . 18. manovākkāyasaṁvaro guptiḥ.
mokṣasādhane pravsttipradhānā samitiḥ, nivșttipradhānā cą guptih, samitau guptir avaśyambhāvinī, guptau samitir bhajanayā ity anayor bbedah.
(Aph.) Self-protection means the inbibition of mind, speech and body. (XVIII)
(Gloss),Right comportment (samiti) is predominantly a positive act in the achievement of emancipation, whereas self-protection (gupti) is predominantly negative in nature). Inhibition is a necessary concomitant of right comportment, but the latter may or may not accompany the former.
(Note) Right comportment entails as a matter of fact self-protection from evil propensities. But self-protection from evil propensities may or may not be attended with positive acts of right behaviour. A person of reserved nature cultivates inhibition of evil thoughts and activities beneficial to himself and the religious order. The monk engaged in the necessary duties of the order follows the rules of samiti and also practises inhibition by desisting from such activities as are detrimental to himself and the order. १९. मनः-स्थैर्याय अनित्याद्यानुप्रेक्षणं अनुप्रेक्षा।
अनुप्रेक्षणम्-अर्थविमर्शनम्। 19. manaḥ-sthairyāya anityādy-arthānuprekṣaṇam anuprekşā.
anuprekṣaṇam-arthavimarśanam.
(Aph.) Self-contemplation consists in contemplating upon the transitoriness of things), and the like for the steadiness of the mind. (XIX)
(Gloss) 'Contemplating' means 'pondering over'.
(Note) Contemplation is a philosophic mode of life, withdrawal from the affairs of man and the market-place. It is knowing for the sake of knowledge. It is vision or intuitive kpowledge as distinguished from discursive knowledge.

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115 २०. पुनःपुनरासेवनमभ्यासो वा भावना। 20. punahpunar äsevanam abhyāso vã bhāvana.
(Aph.) Or, Anuprekṣā is meditation (bhāvanā), that is, repeated exercise meaning practice. (XX) 78. 1979-891707-79-04ca-377969-3787a-3778a-saz-faiTT-ETH
लोक-बोधिदुर्लभताश्च । 21. anitya- ašaraņa- bhava- ekatva. anyatva- aśauca- asrava- samvara -
nirjarā-dharma-loka-bodhidurlabhatās ca.
(Aph.) (Moreover, the objects of contemplation are)-impermanence, helplessness, transmigration, loneliness, distinctness (of soul from body), impurity (of the body), influx (of karmans), inhibition (of karmans), shedding (of karmans), righteousness, (the metaphysical nature of) cosmos (as consisting of five astikāyas), and the difficulty of the attainment of enlightenment. (XXI) .
(Note) These contemplations and meditations are meant for the purity of the soul, and protection from the evils of worldly life.
(1) Thus, the contemplation on the "transitoriness of things" is conducive to the renunciation of the worldly ties and consequential release from sufferings caused by those ties. A worldly tie, however slender or weak, is detrimental to the attainment of emancipation. Says St. John of the Cross : "The soul that is attached to anything, however much good there may be in it, will not arrive at the liberty of divine union, For whether it be a strong wire rope or a slender and delicate thread that holds the bird, it matters not, if it really holds it fast; for until the cord be broken, the bird cannot fly. So the soul, held by the bonds of human affection, however slight they may be, cannot, while they last, make its way to God."1
(2) For further strengthening the spirit of detachment, contemplation on "utter helplessness" is the second step. "nālam te tava tänäe vā saraņāe vä, tumampi tesim nalar tāņāe và saraņāe vá." "Neither are they competent to protect you, nor are you to do so", says the Ayāro.
(3) At the third stage of contemplation, the practiser realises the nature of endless transmigrations and reflects upon the world as nothing but a place of suffering, where he finds himself puzzled and lost. As a result of this contemplation, a strong sense of detachment arises in him which compels him to get rid of the world.
(4). The aspirant next contemplates on himself as a solitary pilgrim, and reflects"Alone am I, without any fellow traveller, nor am I a fellow of another." Thus does he realise himself as deserted and lonely.
As a result of this contemplation, he is freed from attachment to his own people and hatred against others. Thus, being free from attachment and hatred, he en1 Quoted from The Principal Upanişads (By Dr. S. Radhakrishnan), p. 106 a. 2 II. 20.

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joys perfect detachment to be able to exert for attainment of emancipation.
(5) The fifth contemplation is concerned with the self as eternal, imperishable, without beginning and end, as distinguished from the body' which is impermanent, perishable and ever-changing. Consequently he loses all bondage to the body and exerts himself for the highest aim of emancipation.
(6) The sixth contemplation is concerned with the impurity and loathsome character of the body which is born in impurity, lives in impurity and dies in impurity. It is impossible to remove the repugnant and foul nature of the body by any means such as bathing, perfuming and the like. This asuci bhävand is an integral part of spiritual discipline in Buddhism and Samkhya-Yoga also. Here the utility of the body for religious life is not denied. What is discouraged is only the excessive attachment to it and the exclusive stress on its nourishment and embellishment, as was done by the materialists in ancient days.
(7) The seventh contemplation is concerned with the evilness of the dsravas (influxes) which are like the currents of great rivers emptying the good propensities and filling up the bad ones. The sources of asravas are senses, the passions and attachment to worldly things. The result of this contemplation is the inhibition of the influx of karmans.
(8) The next contemplation is on the 'inhibition of the influxes'. This contemplation is like plugging the hole in the keel of a vessel sailing on the ocean.
(9) The ninth contemplation is on the nirjara (shaking off the karmans). This shaking is twofold: (i) Involuntary or unmotivated that is effected in due course, and (ii) Voluntary or motivated. The contemplation on the first type convinces the practiser of the nature of suffering as due to past accumulated kaçmans. Contemplation on the second type which is affected by means of penances and tolerance of hardships, troubles and tribulations, generates in the practiser the spiritual vigour and final enlightenment that leads to emancipation.
The nirjarā is usually identified with vedanā (suffering) and vipāka (fruition) which are nothing but unalloyed suffering, The contemplation on nirjará is, on this account, contended as possessed of a pessimistic tone. But the final end of this contemplation being spiritual light the contention stands refuted.
(10) The tenth contemplation is concerned with the dharma, the Doctrine. The enlightenment is its door; the five mahāvratas constitute the path ; its essence is contained in the twelve angas ; the eight matrices (viz. three guptis and five samitis) constitute its body; it is the supreme saviour, leading its practiser to emancipation. Contemplation on these five integral qualities of the Doctrine convinces the contemplator of the "well propounded character” of the Doctrine. Four excellences of the Doctrine are : (i) its capacity to lead to liberation (nairyātrika), (ii) ultimacy of its truth on account of its relativisitic approach (satyata), (iii) its absolute authenticity (samsuddhatā) because of its being devoid of attachment, aversion and delusion, and lastly, (iv) its instantaneous capability of checking the influx (asrava). These qualities of the Doctrine are comparable to the six qualities of Dhamma propounded in Buddhism. The Dhamma is : (i) svākhyāto—well propounded, (ii) samdithikorealizable in this life, (iii) akaliko--devoid of any time-gap for the generation of its result of purity, (iv) ehi-passiko-its openness to all (lit. come and see), (v) opana

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Path of Emancipation
117
yiko gradually leading to emancipation, and lastly (vi) paccattam veditavyo viññühito be practised and comprehended completely by oneself who is wise and detached.
The contemplation of the Doctrine is the most important part of the anuprekşå discipline which is the gate-way to higher spirituality.
(11) The purpose of the eleventh anuprekşă called 'lokānuprekşå' reminds one of the variegated changes consisting of rise, continuity and cessation of things, resulting in a clear perception of the nature of things. The practiser of this contemplation develops the understanding that everything is changing and nothing continues for ever"savvāim thāņāim asāsayāim". One seeks in vain a permanent shelter in this world and ultimately finds consolation in the spiritual pursuit of emancipation. The only thing that is important in worldly existence is a constant exertion for creating an environment that is peaceful and congenial to the spiritual endeavour of individuals who live together. This spiritual sense will result in beneficial ecological results for all living creatures.
(12) The contemplation on the difficulty of attaining enlightenment (hodhi) generates a sense of urgency in the practiser and does away with his remissness and lethargy in the cultivation of the path of enlightenment. There is nothing higher than enlightenment, and there is no endeavour more worthy of making than the endeavour for attainment of enlightenment.
२२. देशतश्चाणुवतशिक्षायते। 22. deśataś cāņuvrata-śikṣāvrate.
(Aph.) Partial abstinence consists in (observance of) smaller vows and the supplementary vows. (XXII) २३. स्थूलहिंसा-मृषा-स्तेयाऽब्रह्मविरतिः इच्छापरिमाणं च अणुव्रतम् । 23. sthūlahiṁsā-mrşā-steyā'brahmaviratiḥ icchāparimāņaṁ ca aņuvratam.
(Aph.) Abstinence from gross violence, falsehood, stealing and incontinence, and limitation of desire for possession constitute smaller vows. (XXIII)
- (Note) The anuvrata concerned with ahimsă is to be carefully understood. The householder desists from violent activities as far as it is practicable for him. The main emphasis of the Jaina scripture in this connection is on the intention of the layman. Suppose a Jaina cultivator' has taken the vow of abstaining from doing injury to mobile beings. Now suppose, while cultivating his land with utmost caution and care, he happens to cause injury to a mobile living being, though he had no intention to do so, he is not considered as guilty of violating his vow. Similarly, if he has taken the vow of not causing injury to any kind of vegetation, but happens to do so unintentionally while cultivating his land, he is not considered to have broken his vow. The deeply ethical character of the vows of the layman is sufficiently brought to light by the above clarifications recorded in the Bhagavati Sūtra.1
1 7/6, 7.

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२४. दिग्- उपभोगपरिभोग- अनर्थदण्डविरति सामायिक- देशावका शिक- पौष&ì9918-991fanını: fastaag 1
एषु शेषचतुष्कमेव भूयोऽभ्यासात्मकत्वात् शिक्षाव्रतम् । आद्यत्रयञ्च agaalai yaa&bearą gaaaq —zafafæcufq qqer 1
24. dig-upabhogaparibhoga-anarthadaṇḍavirati-sāmāyika-deśāvakäsika
pauṣadhopavasa-yathāsaṁvibhāgāḥ śikṣāvratam.
eşu śeşacatuşkam eva bhūyo'bhyāsātmakatvāt sikṣāvratam. adyatrayañ ca aṇuvratānāṁ guņavardhakatvad guṇavratam-kvacid ity api vyavasthā.
(Aph.) Spatial limitation, abandonment and limitation of articles of food, drink, etc., and categories of professions, avoidance of any purposeless act of violence, abstinence from all sinful activities for a fixed intended period (say, one muhurta), further curtailment of distance (undertaken by the first guṇavrata) for a limited time, observance of upavāsa on sacred days, and parting with food and the like by offering them to monastic order-these constitute the supplementary vows. (XXIV)
(Gloss) Among these, the last four are called practical vows because they are to be practised repeatedly. The first three are called qualifying vows, because they are calculated to promote the excellence of the smaller vows. This division is made in some treatises.
(Note) The aṇuvratas are more or less general principles which are to be supplemented by the sikṣāvratas. These sikṣāvratas are also called sila and sikṣāpadas. The śīlas strengthen the aṇuvratas. The gunavratas are cultivated for promoting the efficacy of the anuvratas and are to be practised for the whole life like the anuvratas. Of the four sikşāvratas, the two viz. sāmāyika and deśavakäsika are to be observed daily, while pausadhopavāsa and yathāsaṁvibhāga are observed occasionally, the former on the sacred days and the latter when opportunities present themselves.
By practising the first supplementary vow, viz. digvrata, the śrāvaka imposes upon himself the limitation of movement in space, thus reducing the scope of plausible violence.
Similarly, by means of the second supplementary vow, viz. upabhoga-paribhoga vrata, limitation is imposed on upabhoga such as consumption of food, drink etc. and paribhoga such as semi-permanent articles like clothes, ornament, vehicles etc. In this sikşāvrata, the articles and activities that involve injury to life on a large scale are completely discarded, and those which entail insignificant injury to life are delimited. Sinful professions (karmādāna) which are fifteen in number are to be totally discarded by the observer of this sikṣāvrata.
In the third supplementary vow, the śrävaka desists from all kinds of purposeless acts of violence. Indulgence in an act that is not conducive to any of the ends of

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Śūtra 25 :)
Path of Emancipation
dharma, artha, kama and mokşa is a case of anarthadanda.
The sâmāyika has a negative as well as a positive aspect, the former standing for abstinence from all sinful activities and the latter for the practice of such activities as are free from any kind of violence.
The deśāvakasika is to be distinguished from the dig vrata in that the former is done daily afresh, while the latter is undertaken for a longer period of time, or for the whole life. The word pausadha is derived from Skt. upavasatha (cf. Pali uposatha). Originally it stood for a disciple sitting beside his teacher for instruction in spirituality. In course of time the word came to stand for the sacred days of a fortnight, such as the new and full moon days including the fourteenth day, and later on, the eighth and other days also. Fasting in some form or other was observed on the sacred days.
The Jaina and Buddhist conceptions of pausadha are to be understood in this background. In Buddhism, the monks did not fast on the uposatha day, but it was compulsory for them to assemble and recite the pātimokkha, a Buddhist counterpart of Jaina pratikramaņa text, which perhaps served as a model for the Buddhists.
Abstaining from the pleasure of the five senses such as sounds, and dwelling in the self in deep concentration is upavāsa or fasting, wherein one gives up food and drink for one or more days, and does not take bath or avoids cosmetics and garlands, and desists from all sinful activities thereby spending the time in yogic posture. He remains vigilant and self-aware during the whole length of fastings. He observes strict celibacy.
The last supplementary vow prescribes that the śrävaka should offer food, drink, etc., to the monastic order avoiding all blemishes of pindaisaņā. P%. TXA--ATA1f04-0108-Fiat 11-19-alaattiajoutfęcz
वर्जन-श्रमणभूताश्च प्रतिमाः।
द्रव्यक्षेत्रकालभावः प्रतिमोयमानः साधनाविशेषः प्रतिमा । 25. darśana-vrata-sāmāyika-pauşadha-kāyotsarga-brahma-sacittārambha
preşyoddisfavarjana-śramanabhūtāś ca pratimāḥ. "dravyakşetrakālabhāvaiḥ pratimīyamānaḥ sādhanāvišeṣaḥ pratimā.
(Aph.) The intensive courses also (prescribed for a layman) are : (i) faith, (ii) vows, (iii) sāmāyika, (iv) paușadha, (v) käyotsarga, (vi) celibacy, (vii) abstinence from live food, (viii) abstinence from activities involving injury to life, (ix) abstinence from activities through deputies, (x) abstinence from food prepared for oneself, and (xi) conduct like that of a monk. (XXV)
(Gloss) Pratimā is an intensive discipline which is measured in point of excellence by means of stages attained by the practiser in respect of his personal ability (dravya), place (kşetra), time (kāla) and his mental dispositions (bhāva).

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(Note) A brief description of pratimas seriatum will be useful here : (1) Darśana pratima : Duration : 1 month. Method: Firm faith in discipline in its entirety, purity of faith and avoidance of
the blemishes of faith. (2) Vrata pritama : Duration : 2 months. Method: Observance of five aņuvratas and three gunavratas and "fasting" on
sacred days. (3) Sämāyika pratima : Duration : 3 months.
Method : Observance of the vows of sāmāyica and deśāvakäsika (4) Pausadha pratimā : Duration: 4 months. &
Method: Observance of pauşadha on all t. sacred days without any exception. (5) Käyotsarga pratima : Duration : 5 months. Method : Käyotsarga in the night. Also abstinence from bath, eating after sun
set, using unfolded dhoti (loin-cloth); and strict celibacy in the day,
and desisting from incontinence in the night as far as possible. (6) Brahmacarya pratima : Duration : 6 months.
Method : Complete celibacy. (7) Sacitta-varjana pratima : Duration : 7 months.
Method: Abstinence from live food. (8) Arambha-varjana pratima : Duration : 8 months.
Method : Not to engage oneself in activities involving injury to life. (9) Preşya-varjana pratima : Duration : 9 months.
Method: Abstinence from any injurious activity done through deputies. (10) Uddista-varjana pratimă : Duration : 10 months. Method: Abstinence from food prepared for oneself. In addition to this, be
shaves his head with razor or keeps a tuft. His response to queries
about household affairs should be simply "I know, I do not know.” (11) Sramanabhūta pratima: Duration : 11 months. Method: Imitation of monastic life. He may use razor or pluck up his hair. He
imitates monastic life in respect of garments and other outfit. He restricts his begging tour to his relatives, as he has not severed his attach
ment to them. २६. मारणान्तिको संलेखना।
अन्तिमसमयाराधनां प्रतिपन्नः श्रावकः अनशनात पूर्वं ऋमिकतपसा
शरीरं संलिखति—कृशीकरोति । 26. māranāntiki samlekhanā.
antima-samayārādhanām pratipannaḥ śrāvakaḥ anašanāt pūrvam kramikatapasā sarīram samlikhati-krśikaroti.

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(Aph.) Saṁlekhanā is scraping penance unto death. (XXVI)
(Gloss) A layman engaged in the last stage of discipline (ärādhanā) scrapes, that is, emaciates his body by a graded course of penance that precedes his (final) fasting (unto death).
(Note) The layman like the monk engages himself at the end of the pratimās in emaciating his passions and his body in preparation for fasting unto death, when the opportunity presents itself. Samlekhanā is a preparation that reaches its height in 'fast unto death', which is not courted under any passion or ill-will against self or anybody else. It is, therefore, not suicide in the usual sense of the term, which is committed under the impulses of attachment or aversion. २७. परिग्रहविसर्जन-प्रव्रज्या-भक्तपानप्रत्याख्यानविषये पर्यालोचनं महा
FAITIÈDI 27. parigrahavisarjana-pravrajya-bhaktapānapratyākhyāna-Vişaye parya
locanam mahānirjarāhetu.
(Aph.) The condition of great falling off (of karman) is the contemplation on the renunciation of (all) possessions, acceptance of monkhood, and abstinence from food and drink. (XXVII)
(Note) This contemplation pertains to the householder who cherishes these three ambitions for spiritual elevation. These ambitions are also conducive to a good social life that is bound to lead to the spiritual reform of the householder. २८. इन्द्रियमनोनिग्रहकारकमनुष्ठानं कर्मशरोरतापकत्वात् सम्यकतपः।
एतत् कर्मशरीरतापकत्वादेव आत्मनो वैशद्यापादकं भवति ।
28. indriyamanonigrahakārakam anuşthānaṁ karmaśariratäpakat vat
şqmyaktapaḥ. etat karmaśarīratāpakatvād eva ātmano vaiếadyāpādakam bhavati.
(Aph.) The right penance consists in the (spiritual) activity that subdues the senses and the mind, and is so called) because it heats up the karmic body (resulting in its melting away finally). (XXVIII)
(Gloss) This (penance) becomes the purifier of soul on account of its heating up the karmic body, resulting finally in its melting (away). २६. अनशन-ऊनोदरिका-वृत्तिसंक्षेप- रसपरित्याग- कायक्लेश-प्रतिसंलीनता
at1
एते षट् मोक्षसाधने बहिरंगत्वाद् बाह्यं तपः।। 29. anasana-ūnodarikā.vsttisaṁkşepa-rasaparityāga-kāyakleśa-pratisar
linatā bāhyam.

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ete şaț mokṣasādhane bahirangatvād bāhyam tapaḥ.
(Aph.) Fasting, semi-fasting, conditional acceptance of alms, abstinence from the delicacies, austerity, and seclusion constitute the external penance. (XXIX)
(Gloss) These six are external penances (in the sense of being preliminary and preparatory) inasmuch as they are externals of the means of emancipation. (These are indispensable, though sometimes they result as incidental occurrences at the higher stages of penance such as dhyāna and kāyotsarga.)
३०. आहारपरिहारोऽनशनम् ।
अन्न-पान-खाद्य-स्वाद्यरूपचतुर्विधस्याहारस्य परित्यागः--अनशनम् । तच्च द्विधा--इत्वरिकम् --उपवासादारभ्य आषण्मासम् । यावत्कथिकम् आमरणम् । तत्त्रिधा-भक्तप्रत्याख्यानमिङ्गिणिमरणं प्रायोपगमनञ्च ।
30. ahārapariharo'naśanam.
anna-pāna-khādya-svādyarūpa-caturvidhasyāhārasya parityāgahanaśanam. tac ca dvidhā-itvarikam-upavāsād ārabhya asaņmāsam. yāvatkathikam--āmaraṇam tat tridhā--bhaktapratyākhyānam inginimaraṇam prāyopagamanañ ca.
(Aph.) Fasting means avoidance of aliments. (XXX)
(Gloss) Fasting means giving up of fourfold aliments viz. food such as cereals and pulses, drink, dry fruits and the like, and spices. It is twofold: (i) short-term fasting which lasts from one day upto six months: (ii) life-long fasting which is undertaken to be observed upto death. The latter is threefold : (i) bhakta-pratyākhyāna-giving up of food till death. In this penance, the practiser can move in a restricted place fully in accordance with the rules of samitis (comportments); (ii) ingini maranain this, the movement is further restricted to the place he occupies for the purpose of fasting. Here, he can move his limbs, but the movement should be as less as possible; (iii) prāyopagamana-here the movement is completely stopped till the end of the penance, which continues till death.
३१. अल्पत्वमूनोवरिका।

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अल्पत्वञ्च–अन्नपानवस्त्रपात्रकषायादीनाम् । उपवासात् प्राग
नमस्कारसहितादीनामत्रान्तर्भावः । 31. alpatvam ūnodarikā.
alpatvañ ca-anna-pāna-vastra-pātra-kaṣāyādīnām. upavāsāt prāg namaskārasahitādīnām atrāntarbhāvaḥ. (Aph.) 'Semi-fasting' means reduction. (XXXI)
(Gloss) Reduction means the reduction in food, drink, cloth, utensils and also attenuation of passions and the like. This penance also comprises the preparatory stage for fasting such as abstinence from food and drink for a muhurta or more after sunrise.
३२. नानाभिग्रहाद् वृत्त्यवरोधो वृत्तिसंक्षेपः ।
भिक्षाचरिकेति नामान्तरमस्य । 32. nānābhigrahād vrutyavarodho vrtti-sarkṣepaḥ.
bhiksācariketi nāmāntaram asya.
(Aph.) (Abstinence from alms by way of) "conditional acceptance of alins' means the restriction of the acceptance of alms by means of various self-imposed resolves (to be satisfied before receiving alms). (XXXII)
(Gloss) A synonym for this penance is 'the act of begging in its various modes'. ३३. विकृतेवर्जनं रसपरित्यागः ।
fagsfat:&agra 59rfa: 1 33. vikster varjanam rasaparityāgaḥ.
vikstiḥ-ghệta-dugdha-dadhyādiņ.
(Aph.) 'Abstinence from the delicacies' consists in giving up the 'stimulating products' (called vikrti). (XXXIII)
(Gloss) 'Stimulating product refers to clarified butter, milk, curd and the like.
(Note) They are called viksti, because they are conducive to excitement of passions.
३४. कायोत्सर्गाद्यासनकरणं कायक्लेशः।

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(Lustre VI 34. kāyotsargādyāsanakaraṇam kāyakleśaḥ.
(Aph.) Austerity means undertaking postures such as kāyotsarga and the like. (XXXIV) ३५. इन्द्रियावोनां बाह्यविषयेभ्यः प्रतिसंहरणं प्रतिसंलोनता।
इन्द्रिय-योग-कषायनिग्रह-विविक्तशय्यासनभेदादसौ चतुर्धा । अकुशलव्यापारान्निवृत्तिःकुशलप्रवृत्तिश्च निग्रहः । विविक्तशय्यासनं एकान्तवासः ।
35. indriyādinām bāhyavisayebhyah pratisamharanam pratisamlinatā..
indriya-yoga-kaṣāyanirgraha-viviktaśayyāsana-bhedādasau caturdhā, akušalavyāpārān nivsttiḥ kuśalapravsttiś ca nigrahaḥ. viviktasayyāsanam ekāntavāsaḥ.
(Aph.) Seclusion means withdrawal of the sense-organs and the like from the external objects. (XXXV) . (Gloss) The 'seclusion' is fourfold, viz. seclusion in respect of the control of the senses, activities and passions, and retirement to a secluded place. 'Control' means avoidance of vicious activities and performance of the virtuous ones. 'Secluded place' means lonely living. ३६. प्रायश्चित्त-विनय-वैयावृत्त्य-स्वाध्याय-ध्यान-व्युत्सर्गाश्चाभ्यन्तरम् ।
एते षट् मोक्षसाधने अन्तरंगत्वादाभ्यन्तरं तपः । 36. prāyaścitta-vinaya-vaiyāvsttya-svādhyāya-dhyāna-vyutsargāś cābhyan
taram.
ete sat mokşasādhane antarangatvād ābhyantaraṁ tapaḥ.
(Aph.) Atonement, reverence, service, scriptural study, concentration and abandonment constitute the internal (penance). (XXXVI)
(Gloss) These six are internal penances inasmuch as they are the inner and essential means of the attainment of spiritual emancipation. (They are the tapas proper.) ३७. अतिचारविशुद्धये प्रयत्नः प्रायश्चित्तम्।
आलोचन-प्रतिक्रमण-तदुभय-विवेक'-व्युत्सर्ग-तपः-छेद-मूल-अनवस्थाप्यपाराञ्चित' भेदाद् दशप्रकारम् ।

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37. aticāravisuddhaye prayatnaḥ prāyaścittam.
ālocana-pratikramana-tadubhaya-viveka?-vyutsarga-tapaḥ-chedamūla-anavasthāpya-pārāñcita-bhedad daśaprakāram.
(Aph.) Atonement is the striving for the rectification of the transgression in the religious discipline. (XXXVII)
(Gloss) It is of ten kinds, viz. (i) confession, (ii) repentence, (iii) the combined performance of both these two, (iv) discrimination“, (v) separation5, (vi) expiatory penance, (vii) reducing the standing of a saint), (viii) re-initiation, (ix) temporary expulsion, and (x) re-initiation after rebuke or reproach.? ३८. अनाशातना-बहुमानकरणं विनयः।
असद्व्यवहार आशातना, तद्वर्जनमनाशातना । ज्ञान-दर्शन-चारित्र- मनो-वचन-कायोपचारभेदात् सप्तधा ।
38. anāśātanā-bahumānakaranaṁ vinayaḥ.
asadvyavahāra āśātanā, tadvarjanam anāśātanā. jñāna darśanacāritra-mano-vacana-kāyopacārabhedāt saptadhā.
(Aph.) Reverence consists in not doing discourtesy and doing profound respect. (XXXVIII)
(Gloss) 'Discourtesy' means impolite behaviour. Avoidance of doing such discourtesy amounts to "non-discourtesy". Reverence is sevenfold, viz. (reverence for) knowledge, faith and conduct, (modesty of) thought, speech and physical movement and observance of proper etiquette (in the presence of superiors). १ आगतास्याशुद्धाहारादेः परिष्ठापनम् । 1 ågatāsya' buddhāhārädeḥ paristhäpanam, २ कायोत्सर्गः। 2 käyotsargaḥ. ३ अवहेलनापूर्वकं व्रतारोपणम् । 3 avahelanäpūrvakam vratāropaņam. 4 Abandonment of impure food and the like which come unsolicited. 5 Abandonment of the body accompanied with the recital of hymns to the twenty
four tirtharkaras. 6 Called pari hāra in earlier literature, meaning segregation, 7 It means re-instatement of a delinquent monk in the Order after fresh initiation attended with severe admonition and rebuke.
104

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(Note) Proper etiquette means getting up from the seat, offering of seats and the like to the teacher and superiors. These are small acts of respectful behaviour de rigueur. . ३९. परार्थव्यापृतिर्वैयावृत्त्यम् ।
तच्च आचार्य-उपाध्याय-स्थविर-तपस्वि-ग्लान-शैक्ष-कुल-गण-संघ-साध
मिकभेदाद् दशविधम् । 39. parārthavyāprtir vaiyāvrttyam.
tac ca ācārya-upadhyaya-sthavira-tapasvi-glana-saiksa-kula-ganasamgha-sādharmikabhedad dasavidham.
(Aph.) Service consists in the exertion for aid and relief to others. (XXXIX)
(Gloss) It is tenfold inasmuch as it can be in respect of (these ten): the pontiff, the preceptor, elder, mortifier, the sick, a novice, the company, the commune, the order, and companions. ४०. श्रुतस्याऽध्ययनं स्वाध्यायः।
स च वाचना-प्रच्छना-परिवर्तना-अनुप्रेक्षा-धर्मोपदेशभेदात् पञ्चविधः। 40. śrutasya'dhyayanaṁ svādhyāyah.
sa ca vacana-pracchana-parivartana-anupreksa-dharmopadesabhedāt pañcavidhaḥ.
(Aph.) Scriptural study means an educational course in scriptures. (XL)
(Gloss) It is of five types, viz. (i) imparting training in scripture and its meaning, (ii) inquiry about the word and meaning for clearing doubts, (iii) recapitulation of text learnt by rote, (iv) contemplation of the text and the meaning, (v) preaching the discipline through various anuyogas (disquisitions). ४१. एकाग्रे मनःसन्निवेशनं योगनिरोधो वा ध्यानम् ।
केवलिनां योगनिरोध एव, एकाग्रे मनःसन्निवेशनस्य तत्राऽनावश्यक
त्वात् । एतच्छद्मस्थानामन्तर्मुहूर्तावधिकं भवति । 41. ekāgre manaḥsanniveśanaṁ yoganirodho vā dhyānam.
kevalināṁ yoganirodha eva, ekāgre manahsanniveśanasya tatrā'. pāvasyakatvāt.

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Sūtras 42-43 ]
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etac chadmasthānām antarmuhūrtāvadhikam bhavati.
(Aph.) Fixing of mind (thought) on a particular object or the arrestation of the activities (of mind, speech and body) is called concentration. (XLI)
(Gloss) (Concentration means) fixing of mind (thought) in the case or those who are non-omniscient, and (it means) arrestation of activities in the case of the omniscient, there being no necessity of the concentrated thought in the latter case. It (viz. concentration) can last for a period less than a muhurta (forty-eight minutes) in the case of the nonomniscients. 89. grüya 42. dharmya-śukle.
(Aph.) (Concentration quâ tapaḥ is of two types) : 1. dharmya (pertaining to the nature of the reality), and 2. śukla
(pure). (XLII) : 73. 18TT-37910-faqtifarrafaqora gr
विचयो विपश्यना प्रेक्षा इत्यनर्थान्तरम् । वस्तुस्वभावो धर्मः । धर्मादनपेतं धर्म्यम् । ध्येयभेदादेतच्चतुर्धा-१. आज्ञा--आगमश्रुतम् P. 37914--219: 1 3. f7919: TI 8. TESTTTH-SOUT
णामाकृतिः, उपलक्षणत्वाद् अशेषाः पर्यायाः। 43. ajñā-apāya-vipāka-saṁsthānavicayāya dharmyam.
vicayo vipaśyanā prekşā ityanarthāntaram. vastusvabhāvo dharmaḥ. dharmād anapetam dharmyam. dhyeyabhedād etac caturdhā : 1. ājñā.-āgama-śrutam, 2. apāyaḥ-doşaḥ, 3. vipākahkarmaphalam, 4. samsthānam-dravyānām ākstiḥ, upalaksaņatvād aśeşāḥ paryāyāḥ. .
(Aph.) Concentration directed on the analysis of (i) the scriptural revelation, (ii) passions, (iii) karmic fruition, and (iv) forms is one pertaining to the nature of the reality. (XLIII)
(Gloss) The words analysis, introspection and perception are synonyms. Dharma means the nature of the real ; what pertains to the nature of the real is dharmya,
This concentration) is fourfold on account of the four varieties of

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the concentratum, which are: 1. Scriptural revelation : the Scriptural Law, 2. Passions: the causes of rise and cessation of passions. 3. Fruition : the results of the karmans, 4. Forms : forms of the substances and, figuratively, the entire range of the modes.
(Note) The dharmya dhyāna and śukla dhyāna are explained with reference to their varieties (padoyara), their lakkhaņa—the predilections (rui) of their meditators, their alambana-the sources exposing the nature of concentrata, and their aņuppehathe reflections as the bridge between two sessions of meditation.
We have already described the four varieties of each of the dharmya and the śukla dhyana. The varieties indicate the nature of the concentrata at the time of actual concentration, while lakkhana, etc., define the pre-requisite background of the concentration.
The first pre-requisite of the dharmya concentration is the cultivation of faith in and love for truth. Such faith has four aspects, which are the four lakkhaņas viz., (i) āņārui (ājñāruci)--predilection for revelation, (ii) nisaggarui (nisarga-ruci), natural predilection for truth, (iii) suttarui (sūtra-ruci)-predilection for the scriptures, (iv) oghadharui (avaghādha-ruci) predilection that is deep, comprehensive and steadfast.
At the second stage, the basic supports called alambana of the faith are cultivated. These supports are : (i) vāyanā (vācana)-imparting training in scripture and its meaning; (ii) paļīpucchana (prati prcchanā)-inquiry about the word and meaning for clearing doubts; (iii) parivastaņā (parivartanah-recapitulation of text learnt by rote and (iv) anuppehā (anuprekșa)-intellectual analysis and understanding of contents of the scripture through ratiocination (anuppehā).1
At the third stage, the following four anuprekşās are practised :
(i) egāņuppeha--reflection on solitariness. (ii) aniccānuppehā-reflection on transitoriness of things. (iii) asaraņānuppehā-reflection on utter helplessness. (iv) samsäräņuppehå-reflection on nature of transmigration
This third stage is immediately followed by the actual concentration in its four varieties already explained in the aphorism. ४४. पृथक्त्ववितर्कसविचार-एकत्ववितर्काऽविचार-सूक्ष्मक्रियाऽप्रतिपाति-समु
च्छिन्नक्रियाऽनिवृतीनि शुक्लम् । निर्मलं प्राणिधानं शुक्लम् । तच्चतुर्विधम्-१. पृथक्त्वम्-भेदः । faasi- jaI faarT:—3781043FAUTIAI RATHI P. 54त्वम्-अभेदः । अविचारः-असंक्रमणम् । ३. सूक्ष्मक्रियाऽप्रतिपातिनि केवलं सूक्ष्मा उच्छ्वासनिःश्वासक्रियैव अवशिष्यते । ४. समुच्छिन्न
क्रियाऽनिवृत्तौ तस्या अपि निरोधो जायते । 1 This aņuppehā appears to be slightly different from the twelve higher anuppehās which are precursors of the actual state of concentration in its dharmya as well as $ukla types.

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Sutra 44 ]
Path of Emancipatton 44. prthakrvavitarkasavicāra-ekrvavitarkä'vicāra - sūkşmakriyā'pratipati
samucchinnakriya'nivsttīni suklam.
nirmalaṁ pranidhānam śuklam. tac caturvidham-1. prthaktvambhedaḥ. vitarkaḥ—śrutam. vicāraḥ-arthavyañjana-yogānāṁ samkramanam. 2. ektvam-abhedaḥ. avicāraḥ-asamkramaņam. 3. sūkşmakriyā'pratipātini kevalam sūkşmā ucchyāsa-niḥśvāsa-kriyaiva avasişyate. 4. samucchinnakriyā'nivịttau tasyā api nirodho jāyate..
(Aph.) The pure concentration comprises four varieties-(i) multipleverbal-transitive; (ii) single-verbal-intransitive; (iii) characterized by subtle action and infallibility; (iv) characterized by cessation of all action and lafallibility. (XLIV)
(Gloss) Pure concentration is taintless attention. This is fourfold:
(i) 'Multiple'=differentiated, verbal=pertaining to scripture, transition=movement from one entity to another, from one verbal symbot to another and from one activity to another.
(ii) 'Single'=undifferentiated, intransitive=without transition.
(iii) in the concentration characterized by 'subtle activity' and 'infallibility', there is only the residuum of subtle respiration.
(iv) In the concentration characterized by 'cessation of activity and 'infallibility', even the subtle respiration comes to a dead stop.
(Note) As in the case of dharmya dhyāna, here also the meditator has to pass through three stages in order to be able to enter into the concentration. The three stages, which are the essential pre-requisites, are as follows in respect of lakkhana, alambana and anuppeha.
At the first stage, the meditator has to develop the four qualifications viz. (1) avvaha (avyatha)-freedom from all kinds of agitations and distractions, (ii) asammoha-freedom from subtle delusions, (iii) vivega (viveka)-perception of the othorness of the soul from the body, and (iv) viussagga (vyutsarga)-abandonment of the body.
At the second stage, as supports to the factors of the first stage, the meditator has to cultivate the virtues of (i) khamti (ksanti)forbearance, (ii) mutti (mukti)-release (from greed), (iii) ajjava (arjava)-straightforwardness, and (iv) maddava (mārdava) humility.
At the third stage, the four special anuppehas to be practised are : (i) anantavattiya (anantavrtta)-reflection on the endless transmigrations. (ii) vipariņāma-reflection on change and impermanence. (iii) aśubha-reflection on the loathsome nature of the internal body. (iv) apaya-reflection on the bad consequences of passions. The 'pure concentration requires an absolute placidity of the mind and absolute

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detachment from worldly things. The placidity is attained by the cultivation of the virtues of maitri (friendliness), karunā (compassion), mudita (appreciative joy), and upeksa (indifference to the wicked).
These virtues are called 'appamåna' (Skt. apramāna) in Buddhism because their reference is to infinity (ananta), and not to any particular part. As such, these virtues are in respect of the ananta. The Prakrit word 'anantavattiyānuppehā' may be construed as reflection on the immeasurable virtues like maitri, etc. The remaining three reflections in connection with the pure concentration are for the inculcation of the highest detachment, called para-vairāgya in Patañjali's system, which is immediately followed by kaivalya. The second stage of pure concentration is necessarily followed by the thirteenth gunasthāna exactly as para-vairāgya is followed by kaivalya in the Samkhya-Yoga system.
The Jaina system of concentration has some special features which distinguish it from Patañjala and Buddhist systems. The Jaina path of concentration begins with an analytical view of reality (vicaya), whereas the other two , systems start with the concentration of the mind on a particular object with a view to tranquillize the mind. There is, however, a fundamental difference between the Patañjala and the Buddhist approach. In the latter, the psychical factors of vitarka, vicara, priti and sukha are serially eliminated as the meditator advances towards the goal of samadhi. In the Patañjala system, the meditator along with the elimination of the factors of vitarka, vicära, ananda and asmită gradually, one by ono, establishes his hold upon the gross and subtle evolutes upto the asmitā element. Such hold is absent in the Buddhist conception. Buddhism, however, prescribes another course of concentration which is called vipasyana i.e. analytical introspection of the nature of the mental and physical phenomena (dharma). It is this vipaśyand which leads the meditator to the path of emancipation.
In the Jaina view of concentration, the starting point is not tranquillization of mind. It starts right from the analytic perception called dharma-vicaya. The factors of vitarka and vicăra come at a later stage. Unlike in the Pātañjala and the Buddhist systems, the vicāra, i.e., transition of thought is eliminated in the beginning, followed by the elimination of vitarka which is concerned with the verbal element in the process of concentration. It appears that according to the Jaina system, the concepts are to be eliminated in order to be able to eliminate the verbal content of the concentrative process.
In this connection, the explanation of the connotation of the words vitarka and vicára, which are common to all the above-mentioned three traditions, is felt necessary, Vitarka in the Pātañjala and the Buddhist traditions stands for the gross application of mind and vicāra for the subtle one. There is, however, difference in their meaning. In Buddhism, vitarka and vicāra are purely psychological factors, with practically no reference to the object of concentration. In the Pātañjala system, however, the vitarka has the gross things as its object, while vicära lays hold on the subtle elements. Thus, in the Pātañjala system, the object of concentration changes when the meditator passes on from the vitarkānugata stage to the vicärānugata one. There is no such change in the case of Buddhist meditation, wherein the meditator eliminates vitarka in order to be firmly established in vicāra.
ļo Jainism, the terms vitarka and vicāra hạve slightly different connotations.

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Sätras 45-46 ]
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Here vitarka means concentration attended with verbal activity, and vicāra with the conceptual one. Unlike in the Buddhist and the Pātañjala systems, the meditator here does away with the conceptual activity (vicara) at the outset, which is followed by the stoppage of the verbal association (vitarka). Now the, meditator is completely free from the conceptual thinking impregnated with linguistic medium.
The third stage of Sukla dhyāna may be compared with the "dharmamegha-samadhi" of the Pātañjala system, and the fourth stage with the kaivalya of the same system. 74. Atenta a: 1
एकानमनःसन्निवेशनात्मकत्वेन आर्तरौद्रे अपि ध्यानसंज्ञां लभेते,
तथापि नैते तपः। 45. nårtta-raudre tapaḥ.
ekāgramanaḥsanniveśanātmakatvena artta-raudre api dhyānasamjñām labhete, tathāpi naite tapaḥ.
(Aph.) The concentration due to anguish and anger is not penance. (XLV)
(Gloss) Such concentration, though it is of the nature of being directed on a particular object, does acquire the designation of cor tration; it is, however, not a variety of penance (because it is not conducive to the development of the self). ४६. प्रियाप्रियवियोगसंयोगे चिन्तनमार्तम् ।
प्रियाणां शब्दादिविषयाणां वियोगे तत्संयोगाय, अप्रियाणां च संयोगे तद्
वियोगाय यदेकानमनःसन्निवेशनम्, तद् आर्तध्यानमुच्यते । 46. priyapriya-viyoga-samyoge cintanam arttam.
priyāņām śabdādivișayāņāṁ viyoge tatsamyogāya, apriyāņāṁ ca samyoge tadviyogāya yad ekāgramanahsanniveśanam, tad ārttadhyānam ucyate.
(Aph.) The concentration due to anguish consists in thought directed on the separation from the desired and union with the undesired. (XLVI)
(Gloss) The concentrated thought for the attainment of the covetable objects such as agreeable sound and the like on the occasion of separation from them, and for the separation from the uncovetable (objects) on the occasion of their attainment is called concentration due to anguish.

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४७. वेदनायां व्याकुलत्वं निदानं च ।
गादीनां प्रादुर्भावे व्याकुलत्वम्, वैषयिकसुखाय दृढ़संकल्प करणमपि आर्त्तध्यानम् ।
Illuminator of Jaina Tenets
47. vedanāyām vyakulatvam nidānam ca.
rogādinām prādurbhāve vyakulatvam. vaiṣayikasukhāya dṛdhasamkalpakaranam api arttadhyānam.
(Aph.) The uneasiness during pain and hankering (for the desired object) are also cases of concentration due to anguish. (XLVII)
[Lustre VI
(Gloss) The uneasiness on the occasion of disease and the like, and the determination for the attainment of sensual pleasure.are also (instances of) concentration due to anguish.
४८. हिंसा - अनृत- स्तेय - विषय संरक्षणार्थं रौद्रम् ।
48. himsa-anṛta-steya-visayasamrakṣaṇārthaṁ raudram.
(Aph.) (The concentration) due to anger is (the concentrated thought) for the purpose (of perpetrating) violence, falsehood, stealing and the preservation of worldly things. (XLVIII)
४९. शरीरकवावादेः परित्यागो व्युत्सर्गः ।
शरीर-गण-उपधि-भक्तपानभेदाच्चतुर्विधो द्रव्यव्युत्सर्गः । कषाय-संसार-कर्मभेदात् त्रिविधों भावव्युत्सर्गः ।
49 sarirakaṣāyādeḥ parityāgo vyutsargah.
śarīra-gana-upadhi-bhaktapānabhedac caturvidho dravyavyatsargah. kaṣāya-saṁsāra-karmabhedāt trividho bhavavyutsargaḥ.
(Aph.) 'Abandonment' is the giving up of the body, the passions and the like. (XLIX)
(Gloss) (This abandonment may be material as well as spiritual). The material abandonment pertains to four things, viz. the body, the commune, the paraphernalia as well as food and drink. The spiritual abondonment relates to three items, (the giving up of) viz. passions, the worldly life and the karma (bondage).
इति मोक्षमार्गनिर्णयः ।
iti mokşamârganirṇayaḥ.

Thus ends the sixth lustre called "Ascertainment of the Path of Emancipation."

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सप्तम प्रकाशः LUSTRE VII
१. कर्मविशुद्धेर्मागंणापेक्षाणि चतुर्दशजीवस्थानानि ।
धर्म- धर्मिणोरभेदोपचारात् जीवस्थानानि कर्मक्षयोपशमादिजन्य-गुणाविर्भावरूपक्रमिकविशुद्धिरूपाणि गुणस्थानानि उच्यन्ते ।
1. karmaviśuddher märgaṇāpekṣāṇi caturdaśajīvasthānāni. dharma-dharminor abhedopacārāt jīvasthānāni karma-kṣayopaśamādi-janya-guṇāvirbhāva-rūpa-kramika-viśuddhi-rūpāņi
stḥānāni ucyante.
(Aph.) There are fourteen states of the soul with reference to the consideration of the purification of karman. (I)
4
guna
(Gloss) By a figurative identification of the attribute and the possessor of the attribute, the states of the soul are called stages of spiritual development. These stages are of the nature of purification due to the manifestation of the quality, consequent upon the destruction-cum-subsidence and the like of karman.
(Note) The plan of the 14 states of the soul is based on the presence or absence of the five causes of influx of karman viz., perversity, non-abstinence, remissness, passions and activity. All these factors are present in the first and the third jivasthanas; the first is absent in all others, while both the first and the second are absent in the sixth and above, the second being only partially absent in the fifth. The first three causes of influx are absent in the seventh state and above; the first four are absent in the eleventh state and above, and all in the fourteenth.
2. fasargfoz-areatzaatqzfoz - grayfasarąfoz - afacgatqqदृष्टि- देशविरत प्रमत्त- अप्रमत्तसंयत-निवृत्ति अनिवृत्तिबावर सूक्ष्म सम्पT19-39M1-HQAìg-auìfn-suìfqdafan: 1
2. mithyadṛṣṭi-säsvādanasamyagdṛṣṭi-samyagmithyadṛṣṭi-aviratasamyag
sükṣmasamparāya-upaśānta-kṣīṇamoha-sayogi-ayogikevalinaḥ.
(Aph.) The soul in these states is designated as possessed of (1) perverted belief, (ii) lingering relish of right belief (while falling down from some higher spiritual state to the lowest), (iii) right-cum-wrong belief, (iv) right belief attended with non-abstinence, (v) right belief with partial

drşti-deśavirata-pramatta-apramattasaṁyata - nivṛtti - anivṛttibādara

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abstinence, (vi) self-restraint unexempted from remissness, (vii) selfrestraint with freedom from remissness, (viii) dissimilar coarse passions, (ix) similar coarse passions, (x) subtle passion (sc. 'flaming up greed), (xi) subsidence of delusion (including even flaming up greed), (xii) extirpation of delusion, (xiii) omniscience with activities, and (xiv) omaiscience with total cessation of activities. (II)
rfection or imperfections wever, due to the rise or subsidie faith.
The cases of
(Note) In this connection, the relationship between faith (darśana) and knowledge (jñāna) deserves special attention. In the Jaina tradition, faith and knowledge are two absolutely different functions of the soul. This is attested by the Jaina doctrine of karman which distinguishes the mohaniya karman from the jhandvaraniya karman. The rightness or wrongness of the faith is determined by the processes of the mohaniya karman, while the processes of the jñānāvaraniya karman are responsible for the perfection or imperfection of the faculty of knowledge. The basic perversity or otherwise of knowledge is, however, due to the rise or subsidence and the like of the mohaniya karman which is a decisive factor for the nature of faith. The cases of ordinary epistemological errors are exclusively due to the function of the jñānāvaraniya karman. The implication is that the subsidence of passions is necessary for giving right direction to the cognitive faculty, which follows from the Jaina view that the subsidence of the anantānubandhi passions is a necessary auxiliary condition of the lucidity of knowledge, leading to basically right cognition of reality, the soul now being released from perverse proclivities and idola.
In the light of the intimate influence of right faith on the faculty of cognition, we shall now consider the point of contact between faith and knowledge. Siddhasenagani, 1 after stating the traditional view that faith and knowledge are two absolutely separate properties of the soul refers to an ancient view that the samyagdarśana is a variety of matijñāna in its stage of apāya (perceptual judgement) of the nature of 'belief' or 'conviction'. This is characteristic of the sarāga samyag-darśana where the cognitive faculty retains its opacity which debars the cognition from direct and immediate cognition of the reality. In fact, at the stage of saråga samyaktva, the perceptual judgement is indirect (paroksa) and mediate as distinguished from the cognition that arises when the soul attends vitarăga samyaktva,2 The latter has the nature of the absolute transparence of the soul, on account of the total elimination of the mohaniya karman in its both varieties of darśana-mohaniya and cåritra-mohaniya.
The upshot is that the perfection of the cognitive faculty of the soul is dependent on the purification of the faith and the elimination of the passions. In other words, it is not possible to attain perfect knowledge in the absence of the complete eradication of the emotions that distort our conduct and the perversities that pollute our basic attitude and vision. To be precise, rāga and dveşa and also the delusion that lies at their root are to be eradicated totally for perfect cognition of reality. Perfec tion of knowledge without perfection of conduct is neither possible nor conducive to human welfare. In this connection, it may be noted that in Patañjali's philosophy 1 Tattvartha-bhasya-fikā, Vol. I, p. 29 : "matijnanasyaiva rucirūpo yo-'payamsaħ tat
samyag-darśanam, jñānādste anyat samyag-darśanam na samasti." 2 Sarvärthasiddhi, 1/2 : tad (samyag-darśanam) dvividham : sasága-vitaräga-visaya
bhedat. prasama-samvega-anukampa-astikyadyabhivyakti-laksanam prathamam. ätmavifuddhi-mätram itarat. Also cf Tattvärtha-bhasya-tika, Vol I, p.66.

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Sutra 3)
Spiritual Development
135
omniscience (vivekajan jñanam) appears to be possible even in the absence of viveka. khyati which is followed by kaivalya atteaded with total elimination of the five klešas. Vācaka Vośovijaya 1 has taken strong exception to this conception of the Yoga philosophy. ३. तत्त्वं मिथ्या श्रद्दधानो मिथ्यादृष्टिः।
तत्र मिथ्यादृष्टेर्दर्शनमोहक्षयोपशमादिजन्या विशुद्धिः-मिथ्यादृष्टिगुणस्थानम् । विपरीत-दृष्ट्यपेक्षयैव जीवो मिथ्यादृष्टिः स्यात्, न तु अवशिष्टाऽविपरीतदृष्ट्यपेक्षया । मिथ्यादृष्टौ मनुष्यपश्वादिप्रतिपत्तिरविपरीता समस्त्येवेति तद् गुणस्थानमुक्तम् । किञ्च नास्त्येतादक कोऽप्यात्मा, यस्मिन् क्षयोपशमादिजन्या नाल्पीयस्यपि विशुद्धिः स्यात,
अभव्यानां निगोदजीवानामपि च तत्सद्भावात्, अन्यथाऽजीवत्वापत्तेः । 3. tattvaṁ mithyā śraddadhāno mithyādrstiḥ.
tatra mithya-drșțer darśana-moha-kşayopaśamādi-jany, visuddhih mithyādsști-gunasthānam. viparīta-dssty-apekşayaiva jīvo mithyā. drştiḥ syāt, na, tu avaśiştā'viparītadşștyapekṣayā. mithyādrstau manuşya-paśvādipratipattir aviparītā samasty eveti tad guñasthānam · uktam. kiñ ca násty etādřk ko'pyātmā, yasmin kşayopaśamādi
janyā nālpiyasy api visuddhiḥ syāt, abhavyānāṁ nigoda-jivānām api ca tatsadbhāvāt, anyathā’ jīvatvāpatteh.
(Aph.) A soul possessed of perverted belief is one who holds a perverse notion about truth. (III)
(Gloss) The state of the soul possessed of perverse belief consists in (modicum of) purity resulting from the destruction-cum-subsidence (and the like) of faith-deluding karman. The soul is said to be) possessed of wrong belief only with reference to his perverse attitude, and not with reference to the residuum of his right attitude (which is always there). Even in a soul possessed of perverse belief, there exists the right appraisal of truth such as of human and sub-human existences. And this is the reason why such state of a soul is designated as the state of spiritual development. Moreover, there does not exist a single soul that does not possess even the least purity resulting from the destruction-cumsubsidence and the like (of the karman). Even the soul absolutely unfit for emancipation (abhavya) and the soul in the nigoda state also possess that sort of purity, because without this the soulhood itself would be denied to them.
(Note): According to Jainism, even in the least developed soul such as the nigoda (unicellular organism), the trace of 'faith', like the trace of 'cognition', is pre1 Vyakhya on Patañjala Yoga, 3/52.

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..
sent. "In the absence of such traces,” it is said in the Nandi Sūtra, "the very existence of soulhood will be difficult of recognition." From this it would also follow that the destruction-cum-subsidence of the faith-deluding karman even in the least developed soul results in the modicum of right attitude of the soul. The 'samyaktva here is a spiritual spark which is an eternal possession of the soul.
४. सम्यक्त्वाच्च्यवमानः सास्वादनसम्यग्दष्टिः। 4. samyaktvāc cyavamānaḥ sāsvādanasamyagdrsti”.
(Aph.) (The state of) the soul possessed of 'lingering relish of right belief' is one of downfall from that of right belief (from higher state of spiritual progress to the lowest). (IV)
(Note) This lingering taste of right belief is destined to vanish and the aspirant is bound to fall down to the first stage of mithyātva, though only temporarily. As regards the qualitative difference between his original mithyatya and this secondary state, it is difficult to define it prima facie. The mithyātva now will not take a fresh root which was finally destroyed in the initial ascent to the state of samyaktva. It may be noted here that there is the rise of anantanubandhi kaşayas at the stage of säsvādana samyagdrsti. The soul is however not in g rip of mithyatya because there is no rise of any of the three sub-types of darśana mohaniya karman.
The soul can fall down to this state from any of the states beginning from fourth upto the eleventh.
५. मिश्रित-सम्यमिथ्यारुचिः सम्यग्मिण्यादृष्टिः । - यस्य सम्यग् मिथ्या च रुचिमिश्रिता भवति मिश्रितदधिशर्करा-रसानु
भूतिरिव न च सर्वथा पृथक् कर्तुं शक्यते, स सम्यग्मिथ्यादृष्टिरुच्यते । misrita-samyagmithyāruciḥ samyagmithyādrsti”. yasya samyag mithyä сa rucir misritā bhavati misrita-dadhi-sarkarā-rasānübhūtir iva na ca sarvathā prthak kartum sakyate, sa samyagmithyādsştir ucyate.
(Aph.) A soul possessed of right-cum-wrong belief is he who has an inclination to a mixture of right and wrong views. (V)
(Gloss) A person who has an inclination to the right and the wrong -mixed together exactly like the inseparable taste of the mixture of curd and sugar, is called a person possessed of right-cum-wrong belief.
(Note) The implication of the simile of curd and sugar, which is found both in the Svetämbara and the Digambara traditions, is that the taste of the mixture is neither that of curd nor that of sugar, but a new taste devoid of both. In other words, a soul in the mixed state neither approves nor disapproves of the tenets of the Jina, embodying the true nature of reality.
So far as the karmic process is concerned in the attainment of the mixed state, the

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tra đ-7 ]
Spiritual Development.
reader may refer to our note on pp. 89-90, where we have explained the division of the deluding karmic matter into three sets viz. pure, semi-pure and impure. Now, if the sogl starts enjoying the set of semi-pure karmic matter, it is in the mixed state of spiritual development.
The mixed state is so called because he is now devoid of lack of love of trụth, and at the same time also devoid of love of truth. In other words, the aspirant has neither taste for truth nor distaste for it. He is neutral so far as love of truth is concerned. To be more explicit, the person is now bereft of perverse attitude and also not possessed of the right one. Technically speaking he is now free from mithyātva, but not established in samyaktva.
६. असंयतस्तत्वं श्रद्दधानाच अविरतसम्यग्दृष्टिः ।
सकलमपि जीवाजीवादिकं तत्त्वं सम्यक् श्रद्धत्ते, किन्तु संयमाभावाद् अविरतोऽसौ भवति, तेन सोऽविरतसम्यग्दृष्टिरुच्यते। मिथ्यादृष्ट्यादि जीवानां तत्त्वरुचिरपि क्रमेण मिथ्यादृष्टिः सम्यग्मिथ्यादृष्टिः
सम्यग्दृष्टिश्चेति प्रोच्यते । 6. asamyatas tattvam sraddadhānas ca aviratasamyagdrstth.
sakalam api jīvājīvādikam tattvam samyak sraddhatte, kintu samyamabhavād avirato'sau bhavati, tena so viratasamyagdrstir ucyate. mithyādrstyādijīvānāṁ tattvarucir api kramena mithyādřştih samyagmithyādrșțiḥ samyagdęstiś ceti procyate.
(Aph.) The soul possessed of right belief attended with non-abstinence is one who does not observe abstinence but holds a right belief.
(Gloss) He rightly believes in all the ultimate principles viz, jiva (soul), ativa (non-soul) etc., but on account of the absence of self-restraint he is non-abstinent, and so he is called one who is possessed of right belief attended with non-abstinence. The interest, in ultimate reality, of perverted person and the like (viz. right-cum-wrong believer and right believer) is also respectively called perverted attitude, right-cum-wrong attitude and right attitude. ७. संयताऽसंयतो देशविरतः। - देशेन–अंशरूपेण व्रताराधक इत्यर्थः। पूर्णव्रताभावऽविरतोऽप्यसौ
कथ्यते । .
7. saṁyatå'samyato dešavirataḥ.
desena-amsarupena vratāradhaka ity arthah. purnavratābhāve

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'virato' py asau kathyate.
(Aph.) The partially abstinent is one who is (partially) restrained and partially unrestrained. (VII)
[Lustre VII
(Gloss) 'Partially' means the observer of the vows 'in part'. He is also called non-abstinent owing to his failure to observe the vows in full.
(Note) The fifth state of spiritual development is exemplified in the life of a Jaina layman. He does not observe the vows in full in the sense that he does not take the vow of complete abstinence in respect of the threefold activities of mind, speech and body, nor to do those activities himself, or get done, or approve of them. The householder's vows are partial also in the sense that they do not cover their entire subject-matter. For instance, a householder does not take the vow of abstaining from injury to one-sensed living beings that include the vegetable life also. For a detailed account of the nature of the partial vows undertaken by the layman, vide supra p. 117.
The vows are essentially negative. Thus a householder takes the vow of abstaining from violence to the living beings possessed of two or more sense-organs, technically called trasakāya. The vow is not taken in the positive form, viz. "I shall limit my violent activities only to one-sensed living beings". Such positive form of vow has been condemned as duppaccakkhāna1 (Skt. duşpratyākhyāna, bad abstinence).
In fact, it is only abstinence or restraint or control that is dharma (righteousness). Any kind of act of commission, whatever its implication, is not righteousness. Righteousness means dissociation from sinful activities to the best of one's capacity. Such dissociation alone is righteousness. In other words, any activity so far as it is an attempt at abstinence or self-restraint is religious, the other aspects of it are outside the scope of religion. Self-restraint also is religious life in the true sense of the term-samyamaḥ khalu jivanam.
८. प्रमावयुक्तः सर्वविरतः प्रमत्तसंयतः ।
प्रमादास्रवो न संयमावरोधकः । प्रवृत्तिरूपश्च प्रमादः । स एवात्र विवक्षितो यो मलोत्पादको न तु संयमविनाशकः ।
8. pramadayuktaḥ sarvavirataḥ pramattasaṁyataḥ.
pramādāsravo na saṁyamāvarodhakaḥ, pravṛttirūpaś ca pramādaḥ. sa evātra vivakṣito yo malotpadako na tu samyamavināśakaḥ.
(Aph.) The (absolutely) self-restrained (but) unexempt from remissness is one who is totally abstinent but subject to remissness. (VIII)

(Gloss) The influx of remissness does not obstruct self-restraint. Remissness is of the nature of an activity. Such remissness alone is 1 Sütrakṛtänga, 2/7/10.

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of
Sátras 9-10)
Spiritual Development intended here, which, though a producer of taint, is self-restraint.
(Note) See note on the next aphorism. ६. प्रमाववियुक्तो ध्यानलीनः अप्रमत्तसंयतः। 9. pramādaviyukto dhyānalīnaḥ apramattasamyataḥ.
(Aph.) The absolutely self-restrained and totally exempt from remissness is one who is completely free from remissness and fully absorbed in concentration. (1x)
(Note): In the ancient scheme of the asrayas (influx), pramäda (remissness) was not explicitly mentioned, being considered only as an aspect of kaşāyas.
In the scheme of the gunasthanas (states of spiritual development), pramāda, in its sense of remissness has a special significance in that it is only the subjugation of it that is necessary for a monk to practise meditation. It is in view of this aspect of pramāda that a separate state of spiritual development called apramatta saṁyata has been recognized. (For a detailed exposition of the concept of pramada, vide supra, p. 75),
It may be mentioned in this connection that the seventh state of spiritual development along with the states that follow upto the last are the stages of meditation, gradually leading the soul to final emancipation. They are states of meditation because the soul is now free from viksepa which is the result of pramada. It has now unwavering faith in and perception of the goal. This is explained in the following sutra of the Ayaro:1 "That is why a trividya (i.e., a person knowing three sciences) after having perception of the goal (parama) becomes equanimous. The equanimous person does not commit sin, such as indulging in violence etc.”
in another place in Ayaro, it is said: "After extirpating all outwardly oriented tendencies of the senses, one perceives nişkarma (salvation) in this mortal world.” १०. निवृत्तियुक्तो बादरकषायो निवृत्तिबावरः।
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स्थूलः । इदमपूर्वकरणमपि उच्यते । 10. nivrttiyukto bādarakaşāyo nivsttibādarah.
1 3/28. 24/50. ३ निर्भेदेन वृत्तिः निवृत्तिः । ४ निवृत्तिबादरजीवस्थाने भिन्नसमयवर्तिजीवानां परिणाम-विशुद्धिर्विसदृशी भवति,
समसमयवर्तिजीवानां च विसदृशी सदृशी चाऽपि । (षट्खण्डागम, १, पृ० १८४)

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Illuminator of Jaina Tenets - Lestre yn nivsttiḥ--samasamayavartijīvānām pariņāmavisuddher visadçśatā?. bādaraḥ-sthūlah. idam apūrvakaraṇam api ucyate.
(Aph.) A soul possessed of dissimilar (nivrtti) coarse passions is one possessed of coarse passions with dissimilarity (in respect of their purification.) (X)
(Gloss) The word nivrtti' means dissimilarity in the purity of transformations of different souls existing at the equivalent point of time. The word bādara (coarse) means gross. This state is also called apūryakarana (that is, a stage the like of which was never attained before).
(Note) See note on aph. 11 and 13. ११. अनिवृत्तियुक्तो बादरकषायः अनिवृत्तिबादरः।
अनिवृत्तिः-समसमयवर्तिजीवानां परिणामविशुद्धः सदृशता' । .. अनयोरुभयोरपि जीवस्थानयोर्बादरकषायत्वं दशमजीवस्थानापेक्षया
ज्ञातव्यम् । 11. anivrttiyukto bādarakaşāyaḥ anivettibåbaraḥ.
anivsttiḥ-samasamayavartijivānāṁ pariņāmavisuddheḥ sadşšatā.
anayor ubhayor api jivasthānayor bādarakaşāyatvam daśamajiva. .sthānāpekṣayā jñātavyam.
(Aph.) The state of soul possessed of similar (anivștti) coarse passions is one possessed of coarse passions with similarity in respect of their purifications. (XI)
(Gloss) The word anivýtti means similarity in the purity of transforI nir bhedena vsttih nivsttih 2 nivstti-bădara-jivasthāne bhinna-samayavarti-jivānāṁ pariņāma-visuddhir visadrsi bhavati, sama-samaya-varti-jīvānāñ ca visadrši sadrţi că'pi. (Şafkhandagama, vol. I,
p. 184) 3 The prefix ni in nivstti) means 'dissimilarity' and vrtti means 'existence'. The whole
word nivstti, therefore, means 'existence in dissimilarity'.. 4 In the state of nivetti bådara the purifications of the transformations of the souls
existing at different points of time are dissimilar. These purifications may, however, be dissimilar as well as similar in the souls existing at the equivalent (say nth) point of time. (Şațkhandāgama, vol. I, p. 184). ५ अनिवृत्तिबादरजीवस्थाने भिन्नसमयत्तिजीवानां परिणाम-विशुद्धिविसदृशी भवति,
किन्तु समसमयवर्तिजीवानां सदृश्येव । (षट् खण्डागम, १, पृ० १८४). 6 anivetti-bədara-jivasthane bhinnasamaya-varti-jivānām pariņāmavisuddhir visadrsi
bhavati. kintu sama-samaya-varti jīvānām sadráy eva. (Şarkhandāgama, vol. I, p. 184).

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mations of different souls existing at the equivalent point of time. In the above two states of spiritual development the state of being possessed of coarse passions is to be understood in comparison with the tenth state of development (where passions are subtle).
(Note) The above-noted interpretation of the nature of the eighth and the ninth states appears clumsy, if not artificial. We, therefore, propose another interpretation which may appear to the reader more logical in the present context. In the eighth state viz. nivotti bädara, the aspirant has dispensed with the major portion of his coarse passions, and is known as nivstri badara. Here the eradication (nivstti) of coarse passions is of extremely limited extent. It is styled as eradication by way of emphasis as a sort of euphemism. The prominence is given to eradication, though quantitatively inappreciable, in order to mark out the progress from the state of the "total reign of passions". This state has also been called apūrva or 'unprecedented' in the history of the soul, because it is the first and the most unique state forward in spiritual career.
The term anivetti bådara is the state of the non-eradication (anivstti) of the slight residue of coarse passions. This state constitutes an appreciable advance in respect of eradication of coarse passions over the antecedent states. It is still called a state of 'non-eradication', because there is a soupcon of the category of the coarse passions which is yet to be eradicated. The designation is prompted by the intention to emphasize the unaccomplished task, and also perhaps to preclude a sense of self-complacency on the part of the spiritual aspirant.
The nomenclature of these two states (viz. 8th and 9th) reminds one of the designations apratyakhyānāvaraniya and pratyākhyānāvaraniya kaşāyas pertaining to second and third categories of passions.?
In this connection it may be mentioned that the attainment of the first vision is preceded by three kinds of operations viz. yathā pravrtti (automatic) karana, apūrvakarana (unprecedented) and anivetti karana (unamenable to lapse). Of these three, the last two processes are to be distinguished from the operations at the eighth and the ninth states which have also been designated as apürvakarana and anivsttikarana. The latter two are concerned with the repression or the extirpation of the conduct-deluding karmans other than the "endless", whereas the former two were concerned with the "endless passions"..
See also note on aph. 13. १२. उपशमकः क्षपकश्च ।
निवृत्तिबादरजीवस्थानात् श्रणिद्वयं जायते-उपशमश्रेणिः क्षपकश्रेणिश्च । 12. upaśamakaḥ kṣapakaś ca. 1 In the state of anivetti badara thc purifications of the transformations of the souls
existing at different points of time are dissimilar; they are necessarily similar at the
equivalent (say nth) point of time (Şarkhandägama, vol. I, p. 184). 2 Vide supra p. 76. 3 Vide supra, p. 89,

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[ Lustre VI nivýttiðādara-jīvasthānāt śreņidvayam jāyate--upaśamaśreņiḥ kṣapakaśreñiś ca.
(Aph.) (There are two ladders of ascent to higher states viz.) "repressing" and "extirpating”. (XII)
(Gloss) A pair of ladders originates from the eighth state (viz. nivrtti-bādara)-the ladder of repression and the ladder of extirpation.
(Note) See note on aph. 13. १३. सत्संज्वलनसूक्ष्मलोभांशः सूक्ष्मसंपरायः। 13. satsaṁjvalana sūkşmalobhāṁśaḥ sūkamasamparāyaḥ.
(Aph.) A soul possessed of subtle passion is one in which there still persists a trace of subtle greed of 'flaming up' type. (XIII)
(Note) The seventh state as already noted is the state of meditation (dhyana) where remissness is totally absent. In the states that follow, the passions (kaşāyas), coarse and subtle, are gradually either repressed or extirpaled. At the eighth state two different courses of development of spiritual progress are open to the soul. These are the ladders of 'repression' and 'extirpation'. These courses are determined by the past spiritual life of the soul at the time of his acquisition of the right vision. If the vision was due to the subsidence of the faith-deluding karman, the soul necessarily selects the ladder of repression. But if the first vision was due to the destruction, both the courses are open to him. In other words, such soul is free to proceed on either of them. The soul possessed of right vision due to the subsidence-cumdestruction is not able to go beyond the seventh gunasthāna. 1
In the eighth state, the coarse passions are repressed or extirpated. Of the nine no-kaşayas the following six are repressed or extirpated at this state : joking, liking, disliking, sorrow, fear and disgust. Of the principal kaşayas only the 'flaming up' ones persist.
In the ninth state, the remaining three no-kaşayas viz. the three sexes, as well as the 'flaming up' anger, pride, and deceitfulness are also repressed or extirpated. 1 Pañcasamgraha, Vol. I, p. 115, Mehsana, 1971. 2 The quasi-passions are nine in number viz. (i) joking (häsya), (ii) liking for non
restraint (rati), (iii) disliking for restraint (arati), (iv) sorrow (soka), (v) fear (bhaya), (vi) disgust (jugupsä), (vii) masculine sex-passions (puruşa-veda), (viii) feminine sex-passions (strī-veda), and (ix) dual sex-passions (napumsaka-veda). These are quasi-passions, because they subsist with the passions (kaşāya) and are inspired by them.
The ancient categorization of passions was into attachment (råg::) and aversion (dveşa). Of the nine quasi-passions, the first two and the last three are based on • råga and the others on dveşa. Sexuality is a variety of råga which has a very wide
connotation, the subtlest expression of it being the 'flaming up greed which is the last passion to be repressed or extirpated by the spiritual aspirant,

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In the tenth state, the remaining 'flaming up' greed, even in its su (uncons cious or subconscious) mode, is repressed or extirpated. The soul is position to rise up to the eleventh state of absolute subsidence of passions if he has selected the ladder of repression, or directly to the twelfth state if he has selected the ladder of extirpation.
The ascent to the ladders is possible only by the 'pure concentration' in its first two varieties, specially by the anuprekṣās prescribed there. The anuprekṣās, it may be noted here, do the function of pratiprasaval (final elimination) of the passions and quasi-passions, coarse and subtle, including the sub-conscious and the unconscious ones.
१४. सर्वोपशान्तक्षीणकषायो उपशान्तक्षीणमोहौ ।
उपशमश्रेण्या रूढो मुनिर्मोह कर्म प्रकृती रुपशमयन् एकादशे सर्वथा उपशान्तमोहो भवति । क्षपकश्र ण्यारूढश्च ताः क्षपयन् द्वादशे सर्वथा क्षीणमोहो भवति । उपशमश्र णिमान् स्वभावात् प्रतिपात्येव, द्वितीयस्तु अप्रतिपाती ।
14. sarvathopaśāntakṣīṇakaṣāyau upaśāntakṣīṇamohau.
upaśamaśreṇyārūḍho munir mohakarmaprakṛtīr upaśamayan ekādaśe sarvatha upaśāntamoho bhavati. kṣapakaśreṇyārūḍhaś ca tāḥ kşapayan dvādaśe sarvathā kṣīņamoho bhavati. upaśamaśreṇimān svabhāvāt pratipäty eva, dvitiyas tu apratipātī.
(Aph.) The souls with repressed or extirpated (conduct-) delusion are (so called, according as) their passions stand absolutely repressed or extirpated. (XIV)
(Gloss) The monk climbing up the ladder of repression by absolutely suppressing all types of (conduct-) deluding karmic forces, reaches the eleventh state wherein he attains the state of repressed (conduct-) delusion. One mounted on the ladder of extirpation, by totally eradicating the same (conduct-deluding karmic forces), reaches the twelfth state wherein he attains the state of 'absolutely extirpated (conduct-) delusion'. Of the two categories of soul mentioned above, the one in the ladder of repression is by nature liable to downfall while the other is exempt from it.
१५. क्षीणघारयचतुष्टयः प्रवृत्तिमान् सयोगिकेवली ।
15. kṣiņaghatyacatuṣṭayaḥ pravṛttimän sayogikevali.
1. Cf. Pātañjala Yoga-Sūtra, II/33, II/2; II/10; IV/34; 1/50,

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(Aph.) The omniscient with 'activities' is one who has destroyed all the four destructive karmans and is engaged in 'action' (that is auspicious, free from any desire and for the emancipation of all living beings). (XV) १६. शैलेशी प्रतिपन्नः अयोगिकेवलो। 16. śailesiṁ pratipannaḥ ayogikevali.
(Aph.) The state of 'omniscience with total cessation of all activities is the attainer of the state of absolute motionless condition like that of the chief of the mountains (viz. the Meru Mountain). (XVI)
8. frafatataat I
प्रथमम् अनाद्यनन्तम्, अनादिसान्तम्, सादिसान्तञ्च । द्वितीयं षडावलिकास्थितिकम् । चतुर्थं साधिक त्रयस्त्रिंशत्सागरमितम् । पञ्चमषष्ठत्रयोदशानि देशोनपूर्वकोटिस्थितिकानि । चतुर्दशं पञ्चह्रस्वाक्षरोच्चारण
मात्रम् । शेषाणामन्तर्मुहूर्ता स्थितिः । 17. sthitir eşām anekadha.
prathamam-anādyanantam, anādisāntam, sādisāntañ ca. dvitiya sadāvalikāstbitikam. caturtham sādhikatryastrimsatsāgaramitam. pancama-saștha-trayodasāni desonapūrvakotisthitikāni. caturdaśam pañcabrasvākşaroccāraņa-mātram. seşāņām antarmubürttă sthiti”.
(Aph.) The (maximum) duration of these (states of soul's development) is manifold. (XVII)
(Gloss) The first state is (threefold in respect of duration)-(i) without beginning and end, (ii) without beginning but with end, (iii) with both-beginninng and end.
The second state endures for six avalikās. The duration of the fourth state is a little over thirty-three sägaras. The duration of the fifth, sixth and thirteenth states is a little less than ten million pürvas? The duration of the fourteenth state covers only the time taken by the utterance of five short vowels (sc. a-i-u-r-!). The duration of the rest is less than one muhũrtta.
(Note) The duration of the gunasthānas is considered with reference to its beginning and end.
Thus the first gunasthāna may be without a beginning or with a beginning. The soul that has not achieved samyag-darśana has his mithyåtva without beginning, but one who has attained samyag-darśana and fallen back to mithyätva, has his fresh 1 pūrvakoti=10 million pūrvas.

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mithyātva with beginning, and also an end, the maximum duration between such beginning and end being ardha-pudgala-paravarta.
In the case of the soul who will never attain samyag-darsana, the mithyatva is beginningless and endless. Such souls are called abhavya. There is also a category of souls who are not abhavya, though they will never attain samyag-darśana, because condition favourable to samyag-darśana would never be available to them, in spite of the inherent potentiality (laddhi) for that. Such souls are called bhayya only formally and not materially. The mithyātva of a soul who is destined to attain samyagdarśana is without beginning but with an end. Such souls are called laddhim paducca bhava-siddhika on account of their such potentiality (laddhi) which is destined to become an actuality.1
The duration of the second gunasthāna is six avalikās, one avalikå being equal to 45 seconds/262144.2
The third gunasthāna lasts for an antarmuhurta, after which the soul rises to the fourth or falls down to the first. A soul cannot die in this state, unlike as in the second state.
The maximum duration of the fourth gunasthāna is stated to be a little over 33 sägaras'.
According to another tradition recorded in the Tattvartha-bhāşya, the figure “33' is replaced by '66'.3 Siddhasenagaņiexplains how the number 66 is arrived at by pointing out that if the soul goes to the anuttara vimāna (enjoying the life-span of 33 sāgaras) twice, or to the acyutakalpa (having the life-span of 22 sägaras) thrice, the total duration comes to 66 sågaras in both cases. The additional duration in the first case will be two pūrvakoțis less by 8 years and in the latter three pūrvakoțis less by the same number. This calculation is based on the Agamika tradition, as distinguished from the tradition of 33 sägaras based on the literature on the doctrine of karman, both Svetāmbara and Digambara.
The duration at the 5th, the 6th and the 13th is a little less than one pūrva koți. In the 5th, it may be less by antarmuhurta and in the 6th and 13th by 8 years because the latter is the minimum age of initiation into the monastic order.
The duration of the other states (viz. from 7th to 12th) is less than one muhūrta. That of the 14th state is as long as the utterance of five short vowels as already noted.
१८. सम्यगदष्टि - देशविरत - सर्वविरत - अनन्तवियोजक-दर्शनमोहक्षपक
उपशमक-उपशान्तमोह-क्षपक-क्षीणमोह-जिनानां क्रमशोऽसंख्येयगुणा AGITTI
18. samyagdrsţi-deśavirata-sarvavirata-anantaviyojaka - darśanamohakşa
paka - upaśamaka - upaśāntamoha - kşapaka - kşīnamoha - jinänāṁ .. kramaso'saħkheyaguņā nirjarā. 1 Bhagavati Sūtra, 6/32. 2 Muni Mahendra Kumar. Viśva Prahelkā, page x. 3 1/7,8. 4 Tattvärtha-bhäşya-tika, Part I, p. 60.

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(Aph.) The following states are attended with shedding off (the kar. mic matter) which is progressively innumerable times the preceding one : (the karmic shedding off in) the samyag-drşți (i.e., the fourth state) (is innumerable times that in the last instant of the apūrva-karana process in the first guṇasthāna called mithyādsști); (the fifth gunasthāna of) the partially abstinent; the destroyer of endless passions; the destroyer of faith-deluding karman; one who is repressing conduct-deluding karman; one who has repressed (conduct-) deluding karman; one who is destroying (conduct-) deluding karman; one who has destroyed (conduct-) deluding karman; the omniscient. (XVIII)
(Note) The starting point of the spiritual development is the weakening or eradication of the endless passions. This is effected by means of penance. It consists in their repression or repression-cum-extirpation or extirpation. After the achievement of this weakening or elimination, it becomes easier for the aspirant to rectify his world. view called darśana. Under the influence of the passions the soul fails to get vision of truth. And the endless passions are incapable of elimination without right type of penances. It should be noted here that concentration (dhyāna) is an essential part of penance. It is rather the apex. The repression or the extirpation of the endless passions confers a purity on the soul, consequent upon the shedding off (nirjara) of karmic matter due to penance. This is the minimum nirjară for a spiritual aspirant. This has been called the nirjară of samyagdrști, i.e., the fourth state. Now, the nirjară is gradually higher in the fifth and sixth/seventh states.
The nirjară in the case of the extirpation of the endless passions is higher than in the state of complete abstinence in the sixth and the seventh state) attained by means of the subsidence-cum-destruction of the (conduct-) deluding karman. १६. सूक्ष्मसंपरायान्तः सांपरायिको बन्धः।
सकषायस्य शुभाशुभकर्मबन्धः सांपरायिक उच्यते, स च सप्तकर्मणामानवमजीवस्थानम्, आयुर्बन्धकाले तृतीयवर्जमासप्तममष्टकर्मणामपि, आयुर्मोहौ विना षट्कर्मणां च दशमे ।
18. süksmasamparāyāntah sämparāyiko bandhah.
sakaşāyasya śubhāśubhakarmabandhaḥ sāmparāyika ucyate. sa ca saptakarmaņām ānavamajīvasthānam, āyurbandhakāle trtīyavarjam āsaptamam așțakarmaņām api, āyurmohau vinā șațkarmaņāṁ ca daśame.
(Aph.) The transmigrative (-leading to transmigration) bondage (of karmans) continues upto the (tenth) state of subtle passions (XIX)
(Gloss) The bondage of auspicions and inauspicious karmays by a person swayed by passions is called transmigrative. This bondage consists in the accession of seven types of karman up to the ninth state. At the

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time of binding the age-determining karman, there is accession of all the eight types of karman upto the seventh state excepting the third. In the tenth state there is the accession of only six types of karman excepting the age-determining and the deluding ones.
२०. ईपिथिको वीतरागस्य।
fuf-uti:, qreTT:—ATT FT GEFT T Sufafer: 1 37452 ara
वेदनीयरूपः द्विसमयस्थितिको भवति । 20. iryāpathiko vītarāgasya.
iryā-yogah, panthāḥ-mārgo yasya bandhasya sa Tryāpathikaḥ, ayañ ca sātavedaniyarūpaḥ dvisamayasthitiko bhavati. (Aph.) The karmic bondage in the case of vitarāga is 'instantaneous'.
(Gloss) The word īryāpathika (rendered 'instantaneous") means the bondage due to activity (iryà). It is of the nature of pleasurable feeling, (is occasioned by mere activity,) and endures only for two instants. (It is bound in the first instant, enjoyed in the second, and shed off in the third).
(Note) So long as there is activity, pure or impure, there must be accession of karman. This comes to an end only in the fourteenth stage. But this karmic action does not produce any deleterious effect, because there is absence of accompanying passions.
38. qaratsatsit. 21. abandho'yogi.
(Aph.) One in the state (of omniscience) with total cessation of activities does not incur bondage. (XXI)
(Note) It is worthy of note that there is a process of transition from the thirteenth to the fourteenth state. "Before entering into the......fourteenth stage......, the soul prepares for the stoppage of all activity, gross and subtle. The stoppage of an activity requires another activity as the instrument. And so the soul first stops the gross activities of the sense-organ of speech and the mind by the gross activity of the body. Then it stops the gross activity of the body as well as the subtle activities of the sense-organ of speech and the mind by the subtle activity of the body. The soul then... stops the subtle bodily activity by means of the activity itself for there is none other than itself...... The soul then enters the stage......which is bereft of all vibration (samucchinnakriya) and infallible (aprati pātin). It is now as motionless as a moun

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tain rock (sailesa)...... This state of absolute motionlessness is the fourteenth stage, called ayogikevalin.--Studies in Jaina Philosophy, p. 279. २२. अकेवली छप्रस्थः।
घात्यकर्मोदयः-छद्म, तत्र तिष्ठतीति छद्मस्थः । असौ द्वादशजीवस्थान
quaat i 22. akevali chadmasthah.
ghātyakarmodayaḥ—chadma, tatra tişthatīti chadmasthaḥ. asau dvādaśajīvasthānaparyantavarti.
(A ph.) (Оf the fourteen states, the last two are of the omniscient, the other twelve being of the non-omniscient akevalin, which are now being defined). The non-omniscient is one who is enveloped in 'ignorance) (chadma). (XXII)
(Gloss) The 'envelope' means the emergence of the destructive karmic forces (viz. knowledge-obscuring, intuition-obscuring, deluding and obstructive). One who is stationed in such a situation is called 'enveloped' (in ignorance) (chadmastha). One continues in this situation till the twelfth state (inclusive). २३. चतुर्दशापि शरीरिणाम्।
अशरीरिणां विशुद्धस्तारतम्यस्याभावात्, एतानि चतुर्दशापि जीवस्था
नानि शरीरभाजां भवन्ति । 23. caturdašāpi śarīriņām.
aśarīriņāṁ visuddhes tāratamyasyābhāvāt, etāni caturdašāpi jivasthānāni sarirabhājām bhavanti.
(Aph.) All these fourteen (states of soul's development) pertain to the embodied (souls). (XXIII)
(Gloss) There being absence of gradation in the purity of the disembodied souls, all the above-mentioned) fourteen spiritual states relate to the embodied souls. २४. सुखदुःखानुभवसाधनं शरीरम् । 24. sukhaduḥkhānubhava-sādhanam sariram.
(Aph.) The body is the instrument for the experience of pleasure and pain. (XXIV)
(Note) Being composed of gross and subtle aggregates of matter, it is liable to

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perish every moment, and so it is called śarīra (etymologically, what perishes every moment-siryate iti sariram). २५. औदारिक-वैक्रिय-आहारक-तैजस-कार्मणानि ।
स्थूलपुद्गलनिष्पन्नं रसादिधातुमयम् -औदारिकम् , मनुष्यतिरश्चाम् । विविधरूपकरणसमर्थम्-वैक्रियम्, नारकदेवानां, वैक्रियलब्धिमतां नरतिरश्चां वायुकायिकानाञ्च । आहारकलब्धिनिष्पन्नम्-आहारकम्, चतुर्दशपूर्वधराणाम् । तेजःपरमाणुनिष्पन्नं तैजसम्, तेजोलब्धि-दीप्ति-पाचन-कारकम् । कर्मणां समूहस्तद्विकारो वा कार्मणम् ।
एते च सर्वसंसारिणाम् । 25. audārika-vaikriya-āhāraka-taijasa-kārmaņāni.
sthālapudgala-nispannam rasadidhātumayam-audarikam, manusyatiraścām. vividharāpa-karana-samartham-vaikriyam, nāraka-devanam, vaikriyalabdhimatām naratiraścāṁ vāyukāyikānāñ ca. āhārakalabdhinişpannam-āhārakam, caturdaśapūrvadharāņām. tejahparamānu-nispannam-taijasam, tejolabdhi-dipti-pacana-kārakam. karmaṇāṁ samūhas 'tadvikāro vā kārmaņam. ete ca sarvasamsāriņām.
(Aph.) (The bodies are of five kinds, viz.) (i) the gross, (ii) the protean (capable of transformation at will), (iii) the communication (created ad hoc), (iv) the luminous, and (v) the karmic. (XXV)
(Gloss) or these, (i) the gross body is made of gross matter composed of the (seven) corporeal ingredients such as post-alimentary juices (blood, etc.); such is the body of men and animals. (ii) The protean body is the one capable of assuming diverse forms, such as the bodies of the denizens of heavens and hells, of men and animals possessed of the supernatural power of transformation, and of the air-bodied beings. (iii) The communication body is the result of the supernatural power called āhāraka; it is possible only for the ascetics with the knowledge of the fourteen pūrvas. (iv) The luminous body is composed of the luminous atoms. It makes possible the supernatural power of thermolu

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minescence, effulgence and digestion. (v) The karmic body is the aggregate of the karmans or their resultant. These (the last) two are common to all worldly beings.
२६. उत्तरोत्तरं सूक्ष्माणि पुद्गलपरिमाणतश्चासंख्येयगुणानि। .. 26. uttarottaram sükşmāņi pudgalaparimāṇataś cāsamkhyeyagunāni.
(Aph.) (Оf the first three bodies) the succeeding one is progressively subtler (than the predecessor), and in respect of number of material particles each surpasses its predecessor by innumerable times in quantity. (XXVI) २७. तैजसकामणे त्वनन्तगुणे ।
27. taijasakārmane tv anantagune.
(Aph) The luminous and the karmic bodies are possessed of material atoms which are infinite times greater in number than those of their predecessors. (XXVII) २८. एते चाम्तरालगतावपि ।
अन्तरालगतिद्विविधा-ऋजुर्विग्रहा च । एकसामयिकी ऋजुः, चतुःसमयपर्यन्ता च विग्रहा। तत्रापि द्विसामयिकमनाहारकत्वम् । अनाहारकावस्थायां च कार्मणयोग एव ।
28. ete cântarālagatāv api.
antarālagatir dvividhā-rjur vigrahā ca. ekasāmayiki sjuḥ, catuhsamayaparyantā ca vigrahā. tatrāpi dvisāmayikam anāhārakatvam. anāhārakāvasthāyāṁ ca kārmaņayoga eva..
(Aph.) These two bodies continue even in the transition passage (to another birth). (XXVIII)
(Gloss) The transition passage is twofold-rectilinear without or with turns. Of these the former endures for one instant, and the latter may endure up to four instants. In the latter, the individual does not take aliment for two instants. During the absence of aliment, there is only the activity of the karmic body.

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Sätras 29-30) Spiritual Development
751 २९. वेदनादिभिरेकोभावेनात्मप्रदेशानां तत इतः प्रक्षेपणं समुद्घातः। 29. sedanādibhir ekibhavenātmapradeśānāṁ tata itaḥ prakṣepanaṁ
samudghātaḥ.
(Aph.) Expansion (samudghāta) is the projection, in diverse directions, of the points (pradeśas) of the soul, completely engrossed in the experience of distress and the like. (XXIX)
(Note) The soul has three dimensions, and it occupies a portion of space. The number of points in the soul are innumerable and fixed. Each point expands in the process of samudghata which may be due to many causes to be enumerated in the next sūtra.
In this connection, it should be noted that the soul has a shape which is not like that of a material body. It is like a field of energy, which is not identical with shape. In samudghāta, there is the expansion of the field of spiritual energy. The Jaina conception of soul as co-extensive with the body is to be understood in terms of the field of spiritual energy. The soul pervades the body in the sense that it can feel any sensation in any part of the body. It does not extend beyond the body in the sense that it cannot feel an event occurring outside the body, though it has a capacity to feel anything in any part of the cosmos by developing the relevant power. In other words, the soul can catch the signals emanating from the cosmic events. Jainism does not feel the necessity of the expansion of the spiritual energy-field for coming into contact with events at remote places outside the body.
Jainism, however, does not deny the possibility of the soul, expanding itself to any part of the universe, if and when necessary. Such expansion and projection of parts of a soul are discussed under the concept of samudghäta.
Samudghāta is not essentially a voluntary phenomenon, as it occurs on certain occasions spontaneously. Ro. daat-919-HITOTRAF-af4-371617F-FA-Rama: 1
TèT #1279: _TAN I OTTAVEFAT2TT:—919: afaatfहूर्तशेषायुः कर्माश्रयः-मारणान्तिकः । वैक्रिय-आहारक-तैजसनामकर्माश्रयाः-वैक्रिय-आहारक-तैजसाः । आयुर्वर्जाऽघात्यकर्माश्रया
ganti १. सम् इति एकीभावेन, उत् प्राबल्येन, घात इति हन्तेर्गत्यर्थकत्वाद् आत्मप्रदेशाना ___ बहिनिस्सरणम्, हिंसार्थकत्वाच्च कर्म पुद्गलानां निर्जरणं समुद्घातः।। 1. sam iti ekībhāvena, ut prābalyena, ghāta iti hanter gatyarthakatvad ätmapradeśā.
nām bahir nissaraṇam, himsārthakatvāc ca karmapudgalānām nirjarasam samudghātaḥ. The word samudghāta consists of sam+ut+ghäta. Sam means complete unifica. tion ; ut stands for intensity; ghāta is derived from han meaning ‘movement and also 'destructron'. The whole word (samudghäta), therefore, has two meanings : (i) outward projection of the points of the soul with intense feelings, and (ii) the vigorous shedding off of karmic matter from the soul,

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Illuminator of Jaina Tenets [ Lustre VII सर्वेष्वपि समुद्घातेष्वात्मप्रदेशाः शरीराद् बहिनिस्सरन्ति तत्तत् कर्मपुद्गलानां विशेषपरिशाटश्च भवति । केवलिसमुद्घाते चात्मा सर्वलोकव्यापी भवति, स चाष्टसामयिकः । तत्र च केवली प्राक्तने समयचतुष्टये आत्मप्रदेशान् बहनिस्सार्य क्रमेण दण्ड-कपाट-मन्थानअन्तरावगाहं कृत्वा समग्रमपि लोकाकाशं पूरयति । अग्रेतने च समयचतुष्टये क्रमेण तान् संहरन् देहस्थितो भवति । अष्टसमयेषु प्रथमेऽष्टमे च औदारिकयोगः, द्वितीये षष्ठे सप्तमे च औदारिकमिश्रः, तृतीये चतुर्थे पञ्चमे च कार्मणः ।
30. vedanā-kaşāya-māraṇāntika-vaikriya-āhāraka-taijasa-kevalinah. :)
asadvedyakarmāśrayah-vedana. kasāyamohakarmāśrayah-kagiyaḥ. antarmuhūrtaśeṣāyuḥkarmāśrayaḥ-māraṇāntikaḥ. vaikriyaāhāraka-taijasanāmakarmāśrayah-vaikriya-āhāraka-taijasāḥ. Kyurvarjā'ghātyakarmāśrayaḥ-kevali. , sarveşv api samudghāteşv ātmapradésāḥ śarīrād bahir nissaranti, tattatkarmapudgalānāṁ višeșapariśātaś ca bhavati. kevalisamudghāte cātmā sarvalokavyāpi bhavati, sa cāșțasāmayikah. tatra ca kevali prāktane samayacatușțaye ātmapradeśān bahir nissarya krameņa daņda-kapāța-manthāna-antarāvagāham kptvā samagram api lokākāśam pürayati, agretane ca samayacatuştaye kramena tān saṁharan dehasthito bhavati. așțasamayeșu prathame'stame ca audārikayogah, dvitiye şaşthe saptame ca audārikamiśraḥ, třtiye caturthe pañcame ca kārmaṇaḥ.
(Aph.) (Expansion is of seven different kinds, viz.) one related to distress, passions, death-proximity, protean-body, communication-body, luminous body, and the omniscient. (XXX)
(Gloss) Distress (expansion) is dependent on the karmic matter productive of unhappiness. Passions (-expansion) is dependent on the deluding karmic matter resulting in passions. The death-proximity (-expansion) is dependent on the residual life-span-determining karman during the one antarmuhũrta before death. Protean-, communication, and luminous-(expansions) are dependent upon the corresponding body-determining näma-karman. (The expansion related to the omniscient is dependent upon the non-destroying karmic forces except the life-span-determining one.
In all kinds of expansion, the points of the soul project themselves outside the body, and thereby the shedding off of the relevant karmic matter is effected in large measure. In the expansion related to the

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omniscient, the soul pervades the whole cosmic space, enduring for eight instants. In this process, in the first four instants, the omniscient projects its points outside the body and successively assumes the shape of (vertical) column, door-panel and churning device and fills up the interspaces (by rotation), thus covering the whole cosmic space. In the succeeding four instants, the soul withdraws to the original shape of the body in the reverse order (i.e., in the fifth instant it reverts to the shape of churning device by withdrawing the points from the interspaces by anti-rotation, in the sixth to that of door-panel, in the seventh to column and finally in the eighth to the original shape).
Of the eight instants, the first and the eighth are attended with corporeal gross activity; the second, sixth and seventh with the grossmixed; and the third, fourth and fifth with the karmic one.. ३१. औपपा तक-चरमशरीर-उत्तमपुरुष-असंख्येयवर्षायुषो निरुपक्रमायुषः ।
उपक्रमः--अपवर्तनमल्पीकरणमित्यर्थः । निबिडबन्धनिमित्तत्वात् तद्रहितायुषो निरुपक्रमायुषः । औपपातिकाः-नारकदेवाः । चरमशरीराः-तद्भवमुक्तिगामिनः । उत्तमपुरुषाः-चक्रवर्त्यादयः । असंख्य
वर्षायुषः-यौगलिका नरास्तिर्यञ्चश्च । 31. aupapātika-caramaśarīra-uttamapuruşa-asamkhyeyavarşāyuşo nirupa
kramayusah. upakramaḥ-apavartanam alpīkaranam ity arthaḥ. nibidabandhanimittatvāt tadrahitāyuso nirupakramāyusah. aupapātikāḥ---nārakadevāḥ. caramaśarīrāḥ--tadbhavamuktigāminah. uttamapuruşāḥ, cakravartyādayah. asaṁkbyavarṣāyuṣaḥ-yaugalikā narās tiryancàś ca. ..
(Aph.) The following are not subject to abrupt end of life-span : beings of spontaneous birth (aupapātikas), human beings in their last birth, extraordinary personalities and those enjoying a life-span of innumerable years. (XXXI)
(Gloss) abrupt end (upakrama) means reduction, i.e., shortening (of the life-span). Such persons are not subject to abrupt end because their life-span is unamenable to reduction on account of the high density of the bondage of the span-determining karman. The aupapātikas comprise the denizens of hells and heavens. The human beings in their last birth comprise those who are destined to attain the emancipation in that very birth. The extraordinary personalities comprise universal monarchs (cakravarti) and the like (viz. the 63 salākā puruşas).

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The beings enjoying a life-span of innumerable years comprise the primitive twin (male and female) yaugalika human and animal. ३२. शेषाः सोपक्रमायुषोऽपि । 32. śeşāḥ sopakramāyuşo'pi.
(Aph.) The rest (of the beings) are subject to abrupt end also. (XXXII) ३३. अध्यवसान-निमित्त-आहार-वेदना-पराघात-स्पर्श-उच्छ्वास - निःश्वासा
उपक्रमकारणानि ।
अध्यवसानम्-रागस्नेहभयात्मकोऽध्यवसायः । निमित्तम्-दण्ड• शस्त्रादि । आहारः-न्यूनोऽधिको वा । वेदना-नयनादिपीड़ा ।
पराघातः-गर्तपातादिः । सर्शः--भुजङ्गादोनाम् । उच्छ्वासनिः
श्वासौ-व्याधिरूपेण निरुद्धौ। 33. adhyavasāna-nimitta - āhāra-vedanā - parāghāta-sparsa-ucchvāsaniņš
vāsā upakramakāraṇāni. adhyavasanam-raga-sneha-bhayatmako'dhyavasayah. nimittamdandasastradi. āhārah-nyāno'dhiko va. vedana-nayanādipida. parāghātaḥ--garttapātādih. sparśaḥ-bhujangadīnām. ucchväsanihSvasau-vyadhirupena niruddhau.
(Aph.) The causes of the abrupt end (of life-span) are emotional impulses, weapons, food, distress, accident, contact and suffocation. (XXXIII)
(Gloss) Emotional impulse is one of the nature of attachment, affection and fear. Weapon means stick, arms and ammunition etc. Food here stands for too much or too little (alimentation). Distress means excruciating pain in the eye etc. Accident means fall in the ditch and the like. Contact means contact with snake and the like. Suffocation means arrestation of respiration caused by disease.
इति जीवस्थानस्वरूपनिर्णयः ।
iti Jivasthānasvarūpanirņayaḥ. Here ends the seventh lustre called the "Nature of Spiritual Development."

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अष्टमः प्रकाश LUSTRE VIII
१. अर्हन देवः।
अर्हति तीर्थप्रवर्तनमिति अर्हन्, सर्वातिशयसम्पन्नः केवली, जिनस्तीर्थंकर
इति । 1. arhan devah.
arhati tīrthapravartanam iti arhan, sarvātiśayasampannaḥ kevalī, jinas tirthankara iti. . (Aph.) The Arhan is the deity. (I)
(Gloss) The Arhat is so called because he is competent (arhati) to establish a discipline. He is an omniscient endowed with all the extraordinary glories, a victor (jina), and the founder of discipline (tirthankara). १. निर्गन्थो गुरुः।
अर्हतां प्रवचनानुगामी बाह्याभ्यन्तरग्रन्थिविप्रमुक्तः निर्ग्रन्थः । 2. nirgrantho gurub..
arhatāṁ prayacanānugāmī bāhya-bhyantara-granthi-vipramuktaḥ nirgranthah. (Aph.) One free from fetters is the guru. (II)
(Gloss) The one free from fetters is he who is a follower of the precepts of the Arhat and enjoys freedom from the external and internal fetters.
३. जात्मशुद्धिसाधनं धर्मः। 3. atmaśuddhi-sādhanaṁ dharmaḥ.
(Aph.) The means to the purification of the soul is righteousness (dharma). (III)
४. विवक्षाभेदादसावनेकविकल्पः। 4. vivakşābhedād asāv anekavikalpaḥ.

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(Aph.) It (righteousness) is of many types on account of the manifoldness of the intentions (of the propounder). (IV)
156
(Note) Righteousness can be viewed in different perspectives, each giving rise to a unique class consisting of subdivisions. Thus, if the whole concept of righteousness is to be expressed in a single category, it is represented by ahimsa as stated in the sutra that follows.
५. अहिंसा ।
5. ahimsă.
(Aph.) Non-violence (is one such type).
(Note) Ahimsă comprises the entire range of righteousness, all moral and religigious principles being representative of the one or the other aspect of it.
Similarly, if the entire concept of righteousness is to be expressed in two parts, it consists of śruta (lore) and caritra (conduct) (as in aph. VI).
६. श्रुत चारित्रे ।
श्रुतं - ज्ञानात्मको धर्मः । चारित्रम् - आचारात्मको धर्मः ।
6. śruta-cäritre.
śrutam-jñānātmako dharmaḥ. caritram-acārātmako dharmaḥ. (Aph.) The lore and the conduct (are the two types of righteousness).
(VI)
(Gloss) The lore is the righteousness (dharma) quâ knowledge. Conduct is the righteousness quâ behaviour.
(Note) In Jainism kriya is as important as jñāna, practice is as important as theory. This dual aspect of righteousness is expressed in a different way, in the perspective of the märga (or the path), as in aph. VII.
७. संवर - निर्जरे ।
संवरः - निवृत्त्यात्मको धर्मः । निर्जरा - सत्प्रवृत्त्यात्मको धर्मः । dharmaḥ.
7. samvaraḥ-nivṛttyātmako
nirjarā-satpravṛttyātmako
dharmaḥ.
(Aph.) Inhibition and shedding off (constitute another class). (VII)
(Gloss) Inhibition means righteousness quâ abstinence. Shedding off is righteousness quâ good activity.
(Note) Righteousness is neither absolute life-negation nor absolute life-affirmation. It is both viz. samvara that is negative in essence, and nirjarā that is positive in nature.

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The next classification is made with reference to the three stages of learning and practice of righteousness. The three stages are : study, rational appreciation and realization of the truth through concentration. These three stages are known in Buddhism and Pātañjala Yoga as śrutamayı, cintāmayi and bhāvanāmayi prajña. The Dext süfra (aph. VIII) introduces righteousness in this perspective.
८. स्वधीत-सुध्यात-सुतपस्थितानि ।
स्वधीतम् -- स्वाध्यायात्मको धर्मः। सुध्यातम्- ध्यानात्मको धर्मः।
सुतपस्थितम्-तपस्यात्मको धर्म:। 8. svadhita-sudhyāta-sutapasyitāni.
svadbītam-svādhyāyātmako dharmaḥ. sudhyātam-dhyānātmako dharmaḥ. sutapasyitam-tapasyātmako dharmaḥ.
(Aph.) The well-learnt, the well-concentrated and the well-practised through penance (are the three types of righteousness). (VIII)
(Gloss) The well-learnt is the righteousness quả scriptural study. The well-concentrated is the righteousness quả concentration. The wellpractised through penance is the righteousness quâ penance.
९. ज्ञानदर्शनचारित्रतपांसि। 9. jñāna-darśana-cāritra-tapāṁsi.1
(Aph.) Knowledge, faith, conduct and penance (constitute four types of righteousness). pou OTEAT-fra-atacaenai-39fTUET: 1 10. ahimsā-satya-asteya-brahmacarya-aparigrahāḥ.
(Aph.) Non-injury, truthfulness, non-stealing, celibacy and non-possession (constitute the five types of righteousness). (X)
(Note) This is the most popular classification of righteousness, which is accepted in almost all the schools of Indian philosophy. These are also called yamas or yāmas. fagfaat ar 8:, 17azafata:, aia - 7T&, 917-897,
79:—377 Taifa 1 1 caturvidho vā dharmaḥ, jñānam-tattvanirnayaḥ, darśanam-tattvaśraddhā, cãrit
ram--samyamah, tapah-anaśanadi. 2 By another mode of classification righteousness is held to be fourfold viz. (1) know
ledge, that is, the determination of truth; (2) faith, that is, belief in truth; (3) conduct, that is, self-restraint; (4) penance, that is fasting and the like,

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ucaffor
.at
क्षान्त्यादिभेदेन दशविधो वा धर्मः । तेषु मुक्तिः-निर्लोभता, लाघवम्
अकिञ्चनता, त्यागो-धर्मदानम् । शेषं स्पष्टम् । 11. kşānti mukti-ārjava-märdava-lāghava-satya - samyama-tapaḥ - tyāga
brahmacaryāni vā. kşāntyādibhedena daśavidho vā dharmaḥ. teşu muktiḥ-nirlobhatā, lāghavam-akiñcanatā, tyāgo-dharmadānam, sesam spastam.
(Aph.) Alternately, forgiveness, release (from greed), straightforwardness, gentleness, lightness, truthfulness, self-restraint, 'penance, renunciation and celibacy (copstitute righteousness). (XI)
(Gloss) By yet another mode of classification, righteousness is of ten kinds viz. forgiveness and the like. Among these, mukti means release from greed or greedlessness; lightness means absolute non-possessiveness ; renunciation means imparting instruction in righteousness. The rest are easy (and hence, do not require elucidation).
(Note) Tyäga is not charity in the usual sense. It is essentially concerned with the mental disposition of the giver. Tyaga is possible even without offering anything to anybody. For instance, the cultivation of this virture is perfect in the life of a monk who possesses nothing. Righteousness begins with this virtue.
The common feature of all the above-mentioned types of righteousness is their conduciveness to the purity of the soul, and shedding off the karmic matter, ultimately leading to eamncipation. The worldly prosperity is an incidental resultant of righteous life. No religious activity is meant for the achievement of any worldly end. The exclusive end of religious life is emancipation. Considered from this perspective and keeping in view the ordinary conception of religion as leading to worldly happiness and prosperity, Jainism distinguishes two kinds of religion, viz. religion proper and religion popular (lokadharma). This is explained in the following sutra.
१२. आत्मोदयकारकत्वेन लोकाधर्मादसौ भिद्यते । 12. ātmodayakārakatvena lokādharmād asau bhidyate.
(Aph.) It (righteousness proper) is to be distinguished from the righteousness popular on account of the former's instrumentality to the purification of the soul. (XII) १३. अपरिवर्तनीयस्वरूपत्वेन सर्वसाधारणत्वेन च ।
लोकधर्मो देशकालादिभिः परिवर्तनीयस्वरूपः, वर्गविशेषैविभेदमापन्नश्च । धर्मस्तु आत्मोदयकारकः, अपरिवर्तनीयस्वरूपः, सर्वसाधा

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Satras 13-14 J
रणश्च इत्यनयोर्भेदः ।
Deity, Preceptor and Righteousness
गृहस्थानगारयोर्धर्मः केवलं पालनशक्त्यपेक्षया महाव्रताऽणुव्रतभेदेन द्विधा निर्दिष्टः - इति धर्मस्य सर्वसाधारणत्वे नास्ति कश्चिद् विरोधः ।
13. aparivartanīya-svarūpatvena sarvasādhāranatvena ca.
lokadharmo deśakālādibhiḥ parivartanīyasvarupaḥ, vargaviśeşair vibhedam āpannaś ca. dharmas tu atmodayakārakaḥ, aparivartanīyasvarūpaḥ, sarvasādhāraṇaś ca ity anayor bhedaḥ.
159
gṛhasthanagarayor dharmaḥ kevalaṁ palanaśaktyapekṣaya mahāvrata' ṇuvratabhedena dvidha nirdiṣṭaḥ-iti dharmasya sarvasādhāraṇatve nāsti kaścid virodhaḥ.
(Aph.) (Righteousness proper differs) also in respect of its immutable nature and universality. (XIII)
(Gloss) The righteousness popular undergoes change in accordance with place, time and the like, and is susceptible to alteration by different classes (of people ). Righteousness (proper ), however, is the cause of the purification of the soul and is immutable and universal. This is the fundamental difference between the two.
The differentiation of righteousness into "major vows" and "minor vows" to be followed respectively by a monk and a householder has been made only in view of their different capacities of fulfilment. Thus there is no contradiction of the universality of righteousness being universally and uniformly valid.
१४. ग्राम-नगर- राष्ट्र-कुल- जाति-युगादीनामाचारो व्यवस्था वा लोकधर्मः ।
ग्रामादिषु जनानामौचित्येन वित्तार्जनव्ययविवाहभोज्यादिप्रथानां पारस्परिक सहयोगादेर्वा आचरणम् – आचारः । तेषां च हितसंरक्षणार्थं प्रयुज्यमाना उपायाः - व्यवस्था । सा च कौटुम्बिकी, सामाजिकी, राष्ट्रिय, अन्ताराष्ट्रिय । चेति बहुविधा । ते च लोकधर्मः - लौकिको व्यवहार इत्युच्यते, आगमेऽपि तथादर्शनात् यथा - "गामधम्मे, नगरधम्मे, धम्मे, कुलधम्मे, गणधम्मे" इत्यादि ।

लोकधर्मेऽपि क्वचिदहिंसादीनामाचरणं भवति, तदपेक्षयाऽनेन धर्मस्य भिन्नता न विभावनीया, किन्तु भोगोपवर्धकवस्तुव्यवहारापेक्षयैव ।
14. grāma-nagara-rāstra-kula-jāti-yugādīnām ācāro vyavasthā vā loka
dharmah.

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[ Lustre VIII
grāmādişu janānām aucityena vittārjana-vyaya-vivāha-bhojyādiprathānām pārasparikasahayogāder vā ācarapamācāraḥ. teşāṁ ca hitasamraksaņārthaí prayujyamānā ūpāyāḥ-vyavasthā. Să ca kauțumbiki, sāmājikī, rāștriyā, antārāștriyā ceti bahuvidhā. te ca lokadharmaḥ-laukiko vyavahāra ity ucyate, āgame'pi tathādarśanāt, yathā—"gāmadhamme, nagardhamme, rathadhamme, kuladhamme” ity ādi.
(Aph.) The righteousness popular consists in the custom or convention of a village, city, nation, race, caste, age and the like. (X
(Gloss) Custom means such practices as the mores of honestly earning and spending money, marriage, feasting and the like, or mutual co-operation and the like, prevalent among the people of a village and the like. "Convention' consists in the means employed for the protection of their (of village, town and the like) interests. The convention is manifold, being related to family, society, nation or nations interrelated. The customs and convention constitute righteousness (popular), that is popular mores as the word dhamma is used in the sense of righteousness popular in the scripture also. “Righteousness prevalent in a village, righteousness prevalent in a city, righteousness prevalent in a nation, rightousness prevalent in a race, righteousness prevalent in a group, and 80 on."
In some cases of even the righteousness popular, non-violence and the like are practised, and as such, the righteousness proper is not different from the former. But (righteousness proper is to be distinguished) only in respect of the utilisation of the objects that augment (the craving for) enjoyment.
(Note) Even in the execution of righteousness popular a genuine type of non-vio. lence and the like may be practised. In such case there is coincidence of righteousness popular and righteousness proper, so far as the particular act of non-violence is concerned. The difference between righteousness proper and righteousness popular lies in those acts that are practised exclusively for the promotion of worldly prosperity. The act of genuine righteousness involved in righteousness popular are to be distinguished with reference to the result of purification of the soul achieved by those acts.
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प्रेयःसंपादनं बाह्योदय-कारकमस्ति, तेनैतदपि लोकधर्मकक्षायां
sfaatfal 15. preyaḥsampādanam apt.

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Sutra 15 ]
Deity, Preceptor and Righteousness
preyaḥ sampadanaṁ bahyodaya-kārakam asti, tenaitad api lokadharmakakṣāyāṁ praviśati.
(Aph.) The accomplishment of the worldly good (happiness) is also (known as righteousness popular). (XV)
(Gloss) The accomplishment of the worldly good is conducive to external prosperity, and as such this also falls in the orbit of righteousness popular.
gfa daycariza@qfaviy: 1
iti deva-guru-dharma-svarupanirṇayaḥ.

161
Here ends the eighth Lustre called "The Ascertainment of the Nature of (true) Deity, Preceptor and Righteousness"

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नवमः प्रकाशः LUSTRE IX
१. पापाचरणादात्मरक्षा दया।
पापहेतुकमाचरणम्--प्राणातिपातादि, आर्तध्यानादि वा पापाचरणम्, तस्मात् स्वस्य परस्य वा आत्मनो रक्षणम्-ततो निवर्तनं दयाऽभिधीयते । यत्र अहिंसा तत्रैव दया, यत्र नाहिंसा न च तत्र दया, इत्यन्वयव्यतिरेकाद् द्वयोनित्यसम्बन्धित्वेऽपि लौकिकदयातः पार्थक्यप्रकाशनार्थ
मेव अस्याः पृथक् व्याख्यानम् । 1. pāpācaranādātmaraksā dayā.
pāpahetukam ācaraṇam-prāņātipātādi, ārttadhyānādi vā pāpācaraņam, tasmāt svasya parasya vā ātmano rakṣaṇam-tato nivartanam daya bhidhiyate. yatra ahimsa tatraiva daya, yatra nahimsa na ca tatra dayā, ity anvaya-vyatirekād dvayor nityasambandhitve'pi laukikadayātaḥ pārthakyaprakāśanārtham eva asyāḥ pệthak vyākhyānam. (Aph.) Protection of the soul from sinful activity is compassion. (I)
(Gloss) Sinful activity consists in activities leading to sin, for instance, killing and the like or concentration due to anguish and the like. The protection, that is, dissuasion of one's own self or others from this is called compassion. Only where there is non-violence there is compassion. In the absence of non-violence there cannot be compassion. Inspite of this universal concomitance in agreement and difference between the two, it (viz. compassion) has been separately explained in order to show its distinction from the compassion popular.
२. सदुपदेशविपाकचिन्तनप्रत्याख्यानादयोऽस्या उपायाः । 2. sadupadeśa-vipākacintana-pratyākhyānādayo’syā upāyāḥ.
(Aph.) The instruments for (the cultivation of) compassion are: right persuation, deliberation on karmic fruition (of violent indulgence), administering vows of abstinence from causing injury to living beings. (II) ३. लोके प्राणरक्षापि।
शरीरेण सह प्राणानां यः संयोगस्तस्य देशता सर्वतो वा रक्षणमपि लोके

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Sūtras 3-4 J
Compassion, Charity, Beneficence and the Like
163
दया प्रोच्यते । संयमानुकूला प्राणरक्षा तु अहिंसापरिप्लुतत्वात् परमार्थतोऽपि दयैवेति नात्र तद्ग्रहणम् ।
3. loke prānaraksāpi.
śarireņa saha prāṇānāṁ yaḥ samyogastasya deśataḥ sarvato vā rakṣaṇam api loke daya procyate. samyamānukūlā prāṇarakṣā tu ahimsapariplutatvāt paramarthato'pi dayaiveti nātra tadgrahaņam. (Aph.) In popular parlance protection of life also (is called compassion). (III)
(Gloss) In popular parlance the partial or full protection of life is also called compassion. Protection of life conducive to (and compatible with self-) restraint, on account of its being non-violence, is however (a case of) compassion proper, and so it is not implied in this sutra (i.e., it is not an instance of compassion popular ).
(Note) Protection of life as involving an activity on the part of the protector is a case of compassion proper, provided the protector does not involve himself in any kind of violent activity, and at the same time promotes the cause of samyama.
४° मोहमिश्रितत्वान्नात्मसाधनी ।
अनन्तरोक्ता दया मोहमिश्रितत्वात् आत्मसाधनायै नालम् । आत्मशुद्धयर्थं दयामधिकर्म, नेयं तत् कार्यक्षमेति वस्तुवृत्त्या न दया । न च या वस्तुतो द्वात्मिका भवितुमर्हति । तथापि तादृगनादिवासनावशात् लोकानामत्र दति प्रतीतिः । जिनरक्षिता' भयकुमार' - मित्रदेवयोः, अरिष्टनेमि'- मेरुप्रभहस्तिनो रचागमोदाहरणानि लोकदयाया दयायाश्च भेदं स्पष्टयन्ति ।
4. mohamiśritatvānnātmasādhanī.
anantarokta daya mohamiśritatvāt ātmasādhanāyai nālam. ātmasuddhyartham dayamadhikurma; neyaṁ tat kāryakşameti vastuvṛttyā na dayā na ca daya vastuto dvayatmika. bhavitumarhati, tathāpi tādṛganādivāsanāvaśāt lokānāmatra dayeti pratītiḥ. jinaraksitā''bhayakumāra-mitradevayoh aristanemi - meruprabhahastino 4 cagamodāharaṇāni lokadayāyā dayāyāś ca bhedam spaṣṭayanti. १ ज्ञातृधर्मकथा, अध्ययन &
३ उत्तराध्ययन, अध्ययन २२
1 Jñātrdharmakathā, adhyayana 9
3 Uttarādhyayana, adhyayana 22

२ ज्ञातृधर्मकथा, अध्ययन
४ ज्ञातृधर्मकथा, अध्ययन
2 Jñātrdharmakathā, adhyayana
4 Jñātrdharmakathā, adhyayana

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(Aph.) It (i.e., compassion popular) being intermixed with delusion, is not a means to the purification of the soul. (IV)
- (Gloss) Compassion described in the preceding sútra is not capable of fulfilling the end of the purification of soul, on account of its being intermixed with delusion. We resort to compassion in order to purify the soul, but as this (viz. compassion popular) is not capable of serving this purpose, it is not compassion as a matter of fact. Although really speaking compassion cannot be of a dual nature. Yet the common people, because of their beginningless predisposition, believe it (compassion popular) to be a genuine compassion.
Agamika examples of (i) Jinarakṣita?, (ii) Abhayakumāra”, with their respective celestial friends, (iii) Aristanemi' and (iv) the elephant Meruprabha* clearly exhibit the distinction between the compassions, popular and proper.
(Note) The following stories are recorded in the Jñätsdharmakatha and Uttraradhyayanasūtra which carry a moral :
The first story is of Jinapāla and Jinarakṣita. They were two brothers, sons of a merchant called Mākandi in the city of Campa. They were enterprising and wellskilled in trade. They had acquired large fortune by maritime trade. They had made eleven voyages before and proposed to take the twelfth one. Their parents gave their consent with reluctance. They set out in a ship laden with merchandise. But as ill luck would have it, they were caught in a gale and the ship foundered on a submarine rock. Luckily they got hold of a raft and reached an island. The ruler of the island was a demoness. She approached them with a sword in her hand and menacingly demanded them to agree to live with her as her lovers. They gave their consent on pain of death. They lived together for a long time in enjoyment of all sorts of sensual pleasure in the company of the demoness. An occasion arose when she was called upon by the god of the sea to clean the royal household. She could not decline the order. She, however, admonished the two brothers to beguile their tedium by visiting the gardens on the borders of the island except the one in the south. It was alleged that there was a basilisk which would reduce them to ashes by his very look. They, however, did not find a diversion and then visited the southern garden. It was emitting horrible stench. They, however, proceeded and found a man impelled on a stake. The unfortunate man told his sad story. He was seduced by the ruling demoness when he reached the island after ship-wreck. She was offended with him for some slight aberration and punished him to die on the stake. He also warned them of a similar fate unless they sought refuge with a benevolent spirit dwelling in the eastern part of the forest. They found him out and prayed for safety. 1 Vide Jñätsdharmakatha (Vide appended Story No 1). 2 „ Ibid, Ch. I (., „ „ „ 2). 3 „ Uttaradhayayana Sūtra, XXII, (Vide appended Story No. 3). 4 Jñätydharmakatha, Ch. I, l
4).

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Śútra 4 )
Compassion, Charity, Beneficence and the Like
165
The spirit assumed the form of a horse and carried them on the back. He, however, took an undertaking from the brothers that they must not be moved to pity at the entreaties of the demoness. The demoness returned and found the brothers on the horse-back and held out threats. Finding them unmoved she began ko lament. One of the brothers yielded to her plaintive cries and was moved to pity, and was therefore immediately overthrown. The demoness caught hold of him and cut him to pieces.
- Näyâdhammakahão, IX. The moral of the story is that the brother who was moved to pity of popular conception by the grief of the demoness cannot be supposed to have felt mercy in the true sense.
King Sreņika of Rājagsha had a queen Dbärani by name and Abhayakumāra as his Prime Minister. The queen was enceinte. She developed a queer desire that she would ride on an elephant with king sitting behind her holding the parasol on her head and go through the heart of the city when it would rain. But it was not the rainy season. She was, however, languishing as her desire could not be fulfilled. She kept her counsel. The king noticed her in distress and pressed hard for revealing her secret. On learning her caprice, the king promised to do his best. But he was at a loss. Prince Abhayakumāra came and saw him in a pensive mood. He entreated the king to acquaint him with his problem. The king gave the secret to the Prime Minister. The latter thought that it was not easy to bring about a rain-fall out of season. He, however, had a powerful god as his friend. He invoked his help by fasting for three days and observed strict continence. The god showed pity by sending down a shower and the queen's desire was fulfilled.
-Nāyādhammakahão, I. 32-71. Ariştapemi was a cousin of Sri Krşņa. One day he went in the armoury and blew the conch of Śrī Krşņa, called Pāñcajanya. The whole city of Dvārikā quivered as if an earthquake had occurred. Śrī Krşņa came to the armoury and found Ariştanemi in the act of biowing the conch. They were all pleasantly surprised to discover his wonderful prowess. They made a proposal for celebrating his marriage. After a great deal of persuasion, Ariştanemi accepted the proposal. The marriage was settled with a princess of Mathură. The bridal party went there in great pomp. Ariştanemi heard the pitious shrisks of birds and beasts. He made an inquiry and came to know that all those unfortunate creatures were kept in pen to provide food for the marriage party. He was stricken with mercy for the helpless mute animals and declined to marry.
-Uttarājjhayana, XXII. The mercy of Arişğanemi was genuine mercy since it was made for the purification of his own soul.
There was an elephant called Meruprabha, the leader of the herd, living in a forest near a hill. A conflagration broke out in the forest. The elephants of the herd ran helter-skelter, Meruprabha remained alone terribly suffering from hunger and thirst. He saw a tank but it was almost dry, full of mire and with a little water. He entered into it and was caught up in the bog. There was another young elephant who had been turned out by Maruprabha for some offence. The latter revenged upon the former. He battered and bruised him and the result was that he died of starvation and excruciating pain. Meruprabha was again born as an elephant on the

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[Lustre IX
bank of the river Ganges at the foot of the Vindhya hill. In his youth he inherited the lordship of the herd from his deceased parent. In the summer there was a conflagration. He was visited with the reminiscence of the past. He hit upon a plan to clear the big area in the forest of all trees, bushes and bamboos so that forest fire could not prevail in that area. All the elephants laboured hard and cleared the area. Next Summer there was another conflagration in the forest. All the animals of the forest took refuge within that area to escape from death. The elephant, the hero of the story, also went there with his retinue. He raised his foot to stretch his body and when he was going to plant it back on the ground, he saw a hare sitting there. He held up his leg in order that he may not kill the hare and thereby protect the self. He remained in that state for two whole days and a night. The fire ceased. All the refugee animals left the area. But with his leg suspended in the air for such a long period, he was seized with palsy and he dropped down dead.
-Näyädhammkahão, I, 156-78.
For this act of mercy (in the real sense) even in the midst of terrible 'suffering, he acquired prodigious merit and was born in next life as the son of King Śrenika. ५. असंयमपोषकत्वाद् बलप्रयोगादेः संभवाच्च ।
यत्रा संयम पोषणं, बलप्रयोगः, विवशताप्रलोभनादयोऽपि च सम्भवन्ति, तत्र नात्मसाधना भवितुमर्हति ।
5. asamyama-poṣakatvad bala-prayogādeḥ sambhavāc ca.
yatrasamyama-poṣaṇam, bala-prayogaḥ, vivaśata-pralobhanādayo'pi ca sambhavanti, tatra nātma-sadhana bhavitum arhati.
(Aph.) (It is not a means to self-purification) also because it nourishes non-restraint and may involve coercion and the like. (V)
(Gloss) As there is the possibility of the encouragement of nonrestraint, coercion, unaviodability, and temptation and the like in such compassion, it cannot be a means to self-purification.
६. क्वचिदियं प्रसंगजापि ।
क्वचिदात्मरक्षायां प्रासंगिककार्यरूपेण देशतः सर्वतो वा प्राणरक्षापि भवत्येव । यद् यस्य प्रासंगिकं नहि तत्तद्वस्तुस्वरूपानुप्रवेशीति प्रसंगजप्राणरक्षया नहि आत्मरक्षाया आत्मसाधकत्वं विभावनीयम्, एवं सति क्वचित् प्रसंगजहिंसया तस्याः सदोषत्वमपि भवेत् । विवेचनीयात्र भिक्षुस्वामिप्रदर्शिता दृष्टान्तत्रयी ।
6. kvacid iyam prasangajāpi.
kvacid atma-rakṣāyāṁ prasangikakaryarūpeṇa deśataḥ sarvato vā prāṇarakṣāpi bhavaty eva. yad yasya prasangikam, nahi tat tadvastu-svarūpānupraveśīti prasangaja-prāṇa-rakṣaya nahi
ātma

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rakṣāyā ātma-sādhakatvam vibhāvaniyam, evam sati kvacit prasangajahimsayā tasyāḥ sadoşatvam api bhavet, vivecanīyātra bhikṣusvāmipradarsitā dpstānta-trayi.
(Aph.) Sometimes it (viz. protection of life) can be incidental as well. (VI)
(Gloss) Sometimes, while protecting the soul, the protection of life, partially or fully, indeed takes place as an incidental result. However, what is only incidental (casual, not causal) to something is not an essential characteristic thereof, and so the incidental protection of life should not be considered as conducive to self-purification on a par with the protection of soul. If the incidental protection of life were considered to be an essential characteristic of compassion proper, then an incidental injury to life (which may take place) should also be considered as essential characteristic of compassion proper which will be tantamount to accepting compassion proper as contaminated by violence. (This will be a contradiction in terms. The upshot is that the incidental result, good or bad, is not the determinant of an act, being not relate causally with the main act). The three examples given by Bhiksusvāminshould be carefully understood in this connection. (Note) Examples given by Bhikṣusvāmin :
(1)
A burglar broke into a shop at dead of night where monks had a night stay, put all the valuables in a bag and was on the point of coming out. Three monks came to the thief and accosted him. Seeing that they were saints, the thief made clean breast of the whole thing. There was long dialogue between one saint and the thief, the former dwelling on the sins of theft and the latter explaining the situations which compelled him to resort to that bad profession. The saint's admonition produced a change in the thief. In course of the discussion, dawn broke out. The owner of the shop came in. The thief reassured the owner by showing the bag in which he put all the valuables stolen from the shop. He (the owner) remarked that but for the admonition by the monks, he would have been robbed of all the valuables and made a pauper. The shop-keeper duly thanked the monks.
Now we have to draw the moral from the story. Whether it was turning away of the thief from the profession of theft or the recovery of the stolen property by the merchant that is to be regarded as meritorious from the religious point of view ? The answer is obvious. The thief's soul was saved and here lies the merit. The restoration of the wealth of the merchant is only an incidental result which has value only for well-ordered social life.
Once a butcher was driving a group of goats and sheep with a view to slaughter
1 For the examples vide the stories appended as note.

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them and selling their meat. On the way some saints met him. One of them asked the butcher "Is not a goat afraid of death as you are ?" The butcher gave the reply in the affirmative. The saint lectured the butcher on the sins of killing living animals and he was made to realise the gravity of the sins he was incurring. He gave up his profession and become a changed man.
Now the question is : Which of the two acts, the conversion of the butcher to pure life or the saving of the lives of innocent animals constitute spiritual merit ? The answer is that merit lies in the purification of the butcher's heart, and the saving of the lives of animals is only a consequence which has no spiritual value by itself.
(3)
It was midnight. Three saints were having a night stay in a shop in a market and were reciting scriptures. By a coincidence three young men were coming around the corner. The saints interrogated the young men "Why are you moving about in this unearthly hour and what is your objective?" They were frightened. But finding that the interrogators were saints, they were reassured. However, after deliberation they told the truth that they were going to visit a hetaera to keep a tryst. The saints said, “You are men of good dispositions since you have spoken the truth. It does not become you to be engaged in such an ignoble work. You cannot hope to get rid of passion by indulgence. Self-restraint is the means to it." After a good deal of expostulation the young men were converted to righteousness. They gave up the idea of visiting the hetaera. But the woman in question was waiting for them, and finding them late came out in search of the young men and by chance saw them seated near the ascetics. She remonstrated them and wanted to take them to her residence. But they declined. The woman held out a threat that in case they turned a deaf ear to her overtures, she would jump into the well and put an end to her life. The youths were adamant. The woman was as good as threats. She committed suicide by jumping into a well.
Now we have to ponder over the morals of the stories. In the last one, three young men were saved from a life of infamy. But it led to the eventual death of a public woman. In the story of the thief the merchant's property was restored and the thief was turned to a better life. In the story of the butcher, the butcher underwent a change of heart and gave up his vile profession and the brutes uere saved. Wherein lies the spiritual merit ? According to Jaina ethics it is the purification of the heart which is entitled to rank as righteousness. As regards the death of the hetaera, the sin accruing from it cannot be laid at the door of the young men or the saints. These stories have been employed to throw light on the ethical judgment of the Jaina philosophers.
The faultless and immaculate compassion is one that does not entail any kind of violence for observing it. The incidental, that is causally unrelated, protection of life or injury to it, does not affect the genuineness of the compassion. The motive behind compassion is the promotion of self-restraint (sarnyama) and abstinence from any type of injury to life, even at the cost of supreme sacrifice, resulting in end of one's own life. The essence of compassion is refraining from all types of victimization of any kind of living being, gross or subtle. Violence for the promotion of non-violence is an absurd concept. It entails a chain of violence without end.

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Weapons of violence instigate creation of more powerful weapons of violence. But non-creation of weapons of violence does not inspire creation of further weapons, because it is an end in itself Says the Ayāro :1 "There is always a weapon mightier than another one ; whereas there is no weapon mightier than the state of disarmament."
The word moha (in aphorism no. 4), rendered delusion, has an epistemological as well as an ethical application. In the present context, moha is primarily used in its ethical sense. This is explained in the next aphorism.
७. रागद्वेषपरिणतिर्मोहः। 7. rāga-dvesa-parinatir mohah. __(Aph.) Attachment and hatred are states of delusion (of the soul).
(VII)
८. नायं स्वपरप्रतिबन्धी।
रागात्मा मोह आत्मोयेष्वेव, द्वेषात्मा च परकोयेष्वेवेति प्रतिबन्धो न विचारक्षमः । स्वकुटुम्बस्य पोषणमेव मोहो नान्यस्य, इत्यपि न युक्तम् ।
उभयत्रापि असंयमाऽविशेषात् । 8. nāyam sva-para-pratibandhi.
rāgātmā moha ātmiyeşv eva, dveşātmā ca parakiyeșy eveti pratibandho na vicārakşamah. svakuțumbasya poşaņam eva moho nănyasya ity api na yuktam. ubhayatrapi asamyama'visesat.
(Aph.) It (delusion) is not necessarily restricted to one's own (relatives) or to others. (VIII)
(Gloss) The formulation of such restriction by way of a universal proposition that the delusion of the nature of attachment is possible in respect of one's own relatives only, while the delusion of the nature of hatred is possible in respect of others exclusively does not stand the scrutiny of reason. It is also not proper to say that only the maintenance of one's own relatives is delusion quâ attachment and not the maintenance of others, because the absence of self-restraint is common to both. ६. स्वसामग्रीसापेक्षाऽस्य वृत्तिः।
मनोज्ञस्थितिवस्तुवृत्तादिरूपां दीनावस्थादिरूपां वा रागोद्दीपिकाम्, अमनोज्ञस्थितिवस्तुवृत्तादिरूपां च द्वेषोद्दीपिका सामग्रीमपेक्षमाण. एव
मोहो वर्तते । न रागोत्पत्तौ परिचितत्वमेव हेतुः । यदि अपरिचितानां 1 Ayaro, 3/82

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filuminator of Jaina Teneis į Lustre IN दृश्यमाने स्फुटमैश्वर्ये भवति द्वेषस्तदा तेषां कारुण्यावस्थायां भवन् रागः केन निवारयितुं शक्येत । दृश्यश्रव्य काव्येषु प्रेक्षकश्रोतृणां तत्तद्भावानु
रूपरसोत्पत्तिदर्शनात्, तदनुगामिप्रवृत्तिदर्शनाच्च । 9. sva-sāmagri-sāpekṣā’sya vrttiḥ.
manojña-sthiti-vastu-vsttādi-rūpāṁ dīnāvasthādi-rūpāṁ vā ragoddi. pikām, amanojña-sthiti-vastu-vsttādi-rūpāṁ ca dveșoddīpikāṁ sāmagrim apekşamāņa eva moho vartate, na rāgotpattau paricitatvam eva hetuḥ yadi aparicitānām dịśyamāne sphuţam aiśvarye bhavati dveșas tadā teşām kāruņyāvasthāyāṁ bhavan rāgah kena nivārayituṁ sakyeta. dụśya-śravya-kāvyeșu-prekșaka-śrotsrņāṁ tattad-bhāvānurūpa - rasotpattidarśanāt, tad-anugāmi-pravstti-darśanāc ca.
(Aph.) Its (delusion's) manifestation is dependent upon the conditions conducive to it. (IX)
(Gloss) Delusion arises on the fulfilment of the following twofold collocation of conditions : (1) the collocation which augments the attachment and is of the nature of agreeable environment, things, events and the like as well as pitiable condition and the like (results in manifestation of moha quâ attachment), and (2) the collocation which augments hatred and is of the nature of disagreeable environment, things, events and the like (results is manifestation of moha quã hatred). Familiarity alone is not the condition of the rise of attachment. If there can surely arise hatred at the sight of the magnificence of unfamiliar persons, then who can prevent the rise of attachment at the sight of their pitiable condition ? And also because it is seen that there is the rise of corresponding sentiments and volitional activities in the spectators of a dramatic performance and the audience of a poetical recitation. १०. व्यष्टिसमष्ट्याविष्वपि ।
व्यष्टयै समष्टयै च क्रियमाणेष्वपि कार्येषु अहिंसाद्याचरणमन्तरा
मोहस्य वृत्तिविभावनीया । परमार्थस्त्वहिंसादीनामाचरणमेव । 10. vyaşți-samaștyādişv api.
vyastyai samaştyai ca kriyamāņeşv api kāryeşu ahimsadyācaranam antarā mohasya vṛttir vibhāvanīyā. paramārthas tv ahimsādinām ācaraṇam eva.
(Aph.) Even in the case of (act done for) an individual or group (there is the possibility of the manifestation of delusion). (X)

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(Gloss) Even in acts done for an individual or a group, in the absence of observance of genuine non-injury and the like, the manifestation of delusion is discernible. It is only the observance of non-injury and the like, which can be regarded as a spiritual activity.
N
११. असंयमसुखाभिप्रायो रागः। .. असंयममयस्य सुखस्याभिकांक्षणम्- रागोऽभिधीयते । 11. asamyama-sukhābhiprāyo rāgaḥ.
asamyamamayasya sukhasyābhikāṁksaņam-rāgo'bhidhīyate.
(Aph.) The desire for happiness informed with non-restraint is (delusion qua) attachment. (XI)
(Gloss) The craving for happiness informed with non-restraint is called (delusion quâ) attachment. १२. दुःखाभिप्रायो द्वषः। 12. duḥkhābhiprāyo dyeşaḥ. .. (Aph.) The desire for (inflicting) suffering is hatred. (XII)
(Note) A person can desire suffering out of hatred for his own life, or life of others whom he wants to get rid of. Sometimes a person inflicts suffering on himself in order to make others unhappy. All such acts are informed with the moha quã hatred,
It will not be out of place to mention here the intimate relationship between attachment and hatred. Wherever there is hatred, there must be attachment. Attach. ment, however, can be with or without hatred. १३. रागद्वेषराहित्यं माध्यस्थ्यम् ।
माध्यस्थ्यम्, उपेक्षा, औदासीन्यम्, समतेति पर्यायाः। 13. rāga-dveșa-rāhityaṁ mādhyasthyam.
madhyasthyam, upeksā, audāsīnyam, samateti paryāyāḥ.
(Aph.) The absence of attachment and hatred is impartiality. ... (Gloss) Impartiality, indifference, detachment and equanimity are synonymous. १४. हिंसावेरनिवृत्तिरसंयमः।
हिंसाऽनृतस्तेयाब्रह्मपरिग्रहाणामनिवृत्तिरसंयम उच्यते, सपापप्रवृत्तेरप्रत्याख्यानमिति यावत् ।

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14. hiṁsāder anivsttir asamyamah.
himsā’nsta-steyābrahma-parigrahāņām anivșttir asamyama ucyate, sapāpapravștter apratyākhānam iti yāvat.
(Aph.) Non-abstinence from (acts of) injury, and the like is non-restraint. (XIV)
(Gloss) Non-abstinence from injury, falsehod, stealing, non-celibacy and possession is called non-restraint. In other words, it consists in) the non-renunciation of sinful activities.
(Note) This non-restraint prevails upto the fifth state (inclusive) of the soul's development (jīvasthāna). The fifth state, although technically known as samyamasamyama, is virtually a state of asamyama. 88. apfarfa: 89#: 1
हिंसाविरतिः संयमः । 15. tad-viratiḥ saṁyamah.
hiṁsāder viratiḥ samyamaḥ. (Aph.) Abstinence from the same is restraint. (XV) (Gloss) Abstinence from (acts of) injury and the like is restraint. (Note) This restraint is achieved at the sixth state and continues onwards.
Our discussion on the concept of compassion proper terminates here. Another important concept concerned with charity is explained in the next sütra. १६. स्वपरोपकारार्थ वितरणं वानम् ।
स्वस्य परस्य चोपकारार्थं स्वकीयवस्तुनो वितरणं दानम् । 16. sva-paropakārārthaṁ vitaraṇam dānam.
svasya parasya copakārārtham svakiya-vastuno vitaraṇam dānam.
(Aph.) Charity consists in offering food, drink, etc., for the benefit of one's own self as well as others. (XVI)
(Gloss) Offering of one's own articles for the benefit of one's own self and others is charity.
(Note) Charity may be pure as well as impure. 89. fratgaca fatay I
येन स्वस्य परस्य वा संयम उपचयं याति तन्निरवद्यदानम्--धर्मदानमिति । तच्च संयमिने यथोचितान्नपानादेवितरणम्-संयतिदानम्,

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Sätra 17 ) Compassion, Charity, Beneficence and the Like 173
धर्मोपदेशादेवितरणम्-ज्ञानदानम्, हिंसानिवृत्ति:-अभयदानमित्यादिरूपम् । असंयमिदानं सावध मिति पारिशेष्यात् सिद्धमेव । लोकव्यवहारोपयोगित्वेन लोकराश्रितमित्येव नास्ति तस्य निरवद्यत्वम्, अन्यथा कृषिवाणिज्य-विवाहादीनामपि निरवद्यत्वप्रसक्तेः ।
17. samyamopavardhakaṁ niravadyam.
yena svasya parasya vā samyama upacayam yāti tan niravadyadānam-dharmadānam iti. tac ca samyamine yathocitānna-pānāder vitaraṇam-samyati-dānam, dharmopadeśāder vitaraṇam-jñanadānam, biṁsā-nivșttiḥ-abhayadānam ityādirūpam. asamyamidāpar sāvadyam iti pāriseşyāt siddham eva. loka-vyavahāropayogitvena lokair āśritam ity eva nāsti tasya niravadyatvam, anyathā krși-yānijya-vivāhādinām api niravadyatva-prasakteḥ (Aph.) The pure (charity) is one that promotes self-restraint. (XVII)
(Gloss) What is conducive to the progressive advancement of selfrestraint of either one's own self or another is called pure charity,
is, righteous charity. It (righteous charity) is (manifold, viz.) (i) charity for the self-restrained person, that is, the offering of proper food, drink and the like to the self-restrained person (monk or nun); (ii) charity of knowledge, that is, imparting religious instruction and the like; (iii) charity of fear-freedom (abhaya) (generating a sense of freedom from fear-complex) i.e. abstinence from perpetrating injury and the like, etc. It now follows, by implication, that charity for the unrestrained person is impure. Such (charity) cannot be proved to be irreproachable on the ground that common people approve of it because of its utility for popular ends, for in that case the cultivation of land, trade, marriage and the like should also be regarded as (religiously) irreproachable (activities).
(Note) The concept of charity is not free from misconception which has resulted in various dubious activities both institutional and private. According to the standard of Jaina ethics which may seem rigorous, real charity consists in such beneficial acts as conduce to the spiritual freedom of the beneficiary. Charity is a mental disposition which has to be controlled by logos. It must not be allowed to develop into a pathological attitude. Charity which serves to promote the power and advancement of a wicked man is apt to result in the promotion of injury and suffering of righteous men. It also tends to increase the unrestrained impulse of a morally degraded person for inflicting harm and the promotion of unfit persons to position of power. In one word, uncontrolled charity helps to promote evil disposition and thus spells spiritual degradation. It has also the tendency to put a premium on idleness, fraud and irresponsibility. Undiscriminating charity makes the unworthy beneficiary a parasite and a liability on society. The best and the purest charity consists in

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making the beneficiary independent of it not merely economically but intellectually and spiritually. A person who has adopted the career of a saintly monk must dedicate all his time and energy to spiritual development. If such a person is hampered by the want of barest necessities for preservation of life, his spiritual development will necessarily suffer a set-back. The aspirant to spiritual life must not take anything surplus or make a saving for the next day. Suffering of a fellow creature or even a lower animal may excite the pity of a charitably disposed person This may have a social value, that is, it may conduce to the promotion of social solidarity. But judged by the moral standard, it may not have any spiritual value. Misplaced charity also produces positive disvalue. The best and the worthiest act of charity is one which leads to a pure life of abstinence from injury to others and also from self-aggrandizement.
It may not be out of place to observe that India in ancient times was extremely fastidious in respect of charity. Beggars and robbers were put on the same level. In the time of the Mahabharata, cnly students who were leading celibate life and monks who had renounced all worldly ties were declared as fit recipients of alms (Santiparva, chap. 78, verse 22). Of course it is the duty of the state to help people who are victims of natural calamities such as earthquake, flood, cyclones and the like. But these acts of relief have more of social value and utility than spiritual worth. At any even spiritual charity and secular charity must not be measured by the same yardstick,
१८. सहयोगदानमुपकारः। 18. sahayogodānam upakāraḥ.
(Aph.) Beneficence consists in offering cooperation. (XVIII) १९. लौकिको लोकोत्तरश्च । 19. laukiko lokottaraś ca.
(Aph.) It can be mundane as well as supra-mundane. (XIX) २०. आत्मविकासकृल्लोकोत्तरः।
लोकोत्तरः-पारमार्थिक उपकारः, धर्मोपदेशादिरूपो निरवद्यदानादि
97 AT 1 20. ātmavikäsaksllokottaraḥ.
lokottarah-pāramārthika upakāraḥ, dharmopadeśādirupo niravadya-dānādirūpo vā.
(Aph.) The supra-mundane (beneficence) is for the uplift of the soul. (XX)
(Gloss) The supra-mundane, that is, the spiritual beneficence is of the nature of religious instruction and the like, or irreproachable charity and the like.

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Sutras 21-24] Compassion, Charity, Beneficence and the Like 175 २१. तदितरस्तु लौकिकः।
लौकिकः-अपारमार्थिक उपकार इत्यर्थः । 21. taditaras tu laukikah.
laukikaḥ-apāramārthika upakāra ity arthaḥ. (Aph.) What is other than this is mundane. (XXI)
(Gloss) The mundane means the unspiritual beneficence (that does not serve the cause of self-restraint).
(Note) Here ends the discussion of the concept of charity. Now the concepts of happiness and suffering mentioned in connection with the definition of rāga and dveşa are defined. २२. इष्टसंयोगाऽनिष्टनिवृत्तेराह्लावः सुखम् ।
इष्टम् धनमित्रादि ज्ञानदर्शनादि वा, अनिष्टम्-शत्रुदौस्थ्यादि
कर्माणि वा। 22. istasamyoganistanivrtter ahladak sukham.
iştam-dhana-mitrādi jñāna-darśanādi vā, aniștam- śatru-dausthyādi karmāņi vā.
(Aph.) Happiness consists in delight on account of the union with the desired and separation from the undesired. (XXII)
(Gloss) 'The desired' means wealth, friends and the like or knowledge, intuition and the like. "The undesired' means enemy, poverty and the like, or the (acquisition of eight types of) karmans (such as knowledge-obscuring and the rest). २३. तद्विपर्ययो दुःखम् ।
तस्याह्नादस्य विपर्ययो ग्लानिर्दुःखमभिधीयते । 23. tad-viparyayo duhkham.
tasyāhlādasya viparyayo glānir duḥkham abhidhiyate. .. (Aph.) The opposite of that is suffering. (XXIII)
(Gloss) The opposite of happiness, that is, gloom, is called suffering. २४. तच्चात्मविकासावरोधि हेयम् ।
यत्-सुखदुःखमात्मविकासावरोधं कुरुते तद् हेयम् ।

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24. tac cātma-vikāsāvarodhi heyam.
yat sukba-duḥkham ātma-vikāsāvarodham kurute tad heyam.
(Aph.) That (happiness or suffering) which arrests the upliftment of the soul is worthy of abandonment. (XXIV)
(Gloss) The happiness or suffering which arrests the upliftment of the soul should be abandoned.
इति अहिंसादयावानोपकारादिस्वरूपनिर्णयः ।
iti ahimsa-daya-dánopakärādi-svarūpa-nirņayaḥ. Here ends the ninth lustre called “The Ascertainment of the Nature of Compassion, Charity, Beneficence and the Like". ;

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दशमः प्रकाशः LUSTRE X
१. तत्त्वानि प्रमाण-नय-निक्षेपादिभिरनुयोज्यानि । 1. tattvāni pramāna-naya-niksepädibhir anuyojyāni.
(Aph.) The reals are to be understood through valid cognition, ways of approach, transferred epithet, etc. (I) २. यथार्थज्ञानं प्रमाणम्।
प्रकर्षण–विपर्ययाद्यभावेन मीयतेऽर्थो येन तत् प्रमाणम् । 2. yathārthajñānaṁ pramāṇam.
prakarşeņa-viparyayādyabhāvena miyate’rtho yena tat pramāņam.
(Aph.) Valid cognition is a cognition which takes stock of reality as it is in itself. (II)
(Gloss) (The expression) 'pramāņa' (etymologically) means that by which the entity is cognised fully, that is, as free from perversion and the like. B. The rate 3. pratyakşam parokşañ ca.
(Aph.) (It is of two kinds, viz.) immediate (intuitional) and mediate (non-intuitional, other than the intuitional). (III) ४. स्पष्टं प्रत्यक्षम्। 4. spaştaṁ pratyakşam.
(Aph.) (The cognition) which is vivid is immediate intuitional). (IV)
(Note) Vivid cognition means one which apprehends an object with its distinctive individuality constituted by the specific attributes which exclusively belong to it. ५. पारमार्थिकं सांव्यवहारिकञ्च। 5. pāramārthikaṁ sāṁvyavahārikañ ca.
(Aph.) (Immediate intuition is of two kinds, viz.) transcendental (metempirical) and empirical. (V)

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( Lustre X ६. आत्ममात्रापेक्षत्वेन केवलज्ञानं पारमार्थिकम् । 6. atmamātrāpekṣatvena kevalajñānam pāramārthikam.
(Apb.) The intuition of the omniscient, because it depends upon the self alone (being self-sufficient and not requiring the good offices of an extra condition),is transcendental. (VI) ७. विकलञ्चावधिमनःपर्यायावपि । 7. vikalañ cāvadhi-manaḥparyāyāv api.
(Aph.) Avadhi (clairvoyance) and manaḥparyaya (mind reading) are two (inferior) varieties (of transcendental intuition), being deficient (vikala). (VII)
(Note) These two kinds of intuition also participate in the characteristic of transcendental intuition being independent of external aid and conditioned by the self itself. But both of these are imperfect in that they cannot take stock of all the attributes belonging to an entity. The perfect transcendental intuition is one which is unfettered by an external and internal deficiency and as such is conversant with the entire gamut of reality along with all its specific attributes to the fullest extent. Empirical intuition is limited by an external organ and is capable of taking note of only those characteristics which are competent to the organ. ८. इन्द्रियमनोऽपेक्षमवग्रहादिरूपं सांव्यवहारिकम् । 8. indriyamano’pekşam avagrahādirúpaṁ sāṁvyavahārikam+.
(Aph.) The empirical intuition is dependent upon the sense-organs and the mind, and is manifested in different varieties such as determinate perception and the like. (VIII)
(Note) Empirical intuition means the perceptual cognition of practical life which is common to all sentient beings. The perceptual cognition as classified under determinate perception etc. is designated as immediate intuition, though it is dependent upon the services of an external condition such as the sense-organ. Being dependent upon an external condition, it cannot be properly assessed as immediate cognition. But compared with other varieties of empirical cognition such as inference and verbal knowledge, it has relative independence. And also because of its relative vividness. it approximates to transcendental intuition, and therefore is called immediate intuition. E. TEGOE TTTATI 9. aspaştaṁ parokşam.
(Aph.) (Cognition) which lacks in vividness is mediate. (IX) fo. afara i १ व्यवहारप्रत्यक्षम् । 1 vyavahärapratyakşam,

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10. matiśrute.
(Aph.) Sensuous cognition and verbal testimony (are mediate). (X)
(Note) Matijñana (sensuous cognition), in so far as it is directly conditioned by senses, is regarded as immediate intuition from the conventional point of view. And we have already, in note on Aph. VII, pointed out this feature of sensuous cognition. In the present aphorism, however, it is placed under the category of mediate cognition, along with verbal testimony. This is justifiable only from the point of view of transcendental intuition. In later works on epistemology, the sensuous cognition is placed in a class apart, and is called empirical intuition in contradistinction to transcendental intuition.
88. fifa-rufaa-479-JHAT-TATTI 11. smrti-pratyabhijñā-tarka-numānā gamāś ca.
(Aph.) Recollection, recognition, inductive reasoning, inference and verbal testimony also (are varieties of mediate cognition). (XI) १२. संस्कारोबोधजाता तपित्याकारा स्मृतिः।
यथा स जलाशयः। 12. saskārodbodhajātā tadityākārā smrti”.
yathā sa jalāśayaḥ
(Aph.) Recollection is the kind of cognition which is conditioned by the stimulation of the memory trace (and delivers itself) in the form that thing'. (XII) : (Gloss) For example, that lake (that is, the one which was perceived in the past). ..
(Note) Here that means a datum of past perceptual cognition. Recollection has necessarily a reference to a past sense-datum, and usually also to the spatio-tempo. ral context in which the datum was perceived in the past. There are, however, cases of recollection which do not refer to the spatio-temporal context of the thing remembe. red. Such is the case with the recollection of the meaning of words in which the original context in which the object (meaning) was perceived and understood is not recollected. It is called truncated recollection with the element of thatness (that is, the spatio-temporal context) left out of view (pramuştatattvāka-smrti). १३. स एवायमित्याविसंकलनात्मकं ज्ञानं प्रत्यभिज्ञा। 13. sa evāyam ityādisaṁkalanātmakaṁ jñānaṁ pratyabhijñā.
(Aph.) Recognition is a synthetic cognition of the form 'this is indeed that'. (XIII)

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(Note) A recognition is the cognition of the identity of the presented datum with the past. The past is represented by a latent memory-act, and is felt as identical with the presented datum. In 'this is that' this stands for the present datum, and 'that' for the past, and the copula 'is' stresses the identity of the two; in other words, it brings. to focus the continuity of the past in the present.
१४. व्याप्तिज्ञानं तर्कः ।
साध्यसाधनयोर्नित्यसम्बन्धः व्याप्तिः । यथा - यत्र यत्र घूमस्तत्र तत्र afa: 1
14. vyāptijñānam tarkaḥ.
sādhyasadhanayor nityasambandhaḥ vyāptiḥ. yatha-yatra yatra dhūmas tatra tatra vahniḥ.
180
(Aph.) Inductive reasoning is (the condition of) the knowledge of universal and necessary concomitance. (XIV)
(Gloss) Concomitance is the necessary and universal relation of the probans (middle term) with the probandum (major term). For example, wherever there is smoke, there is fire.
१५. साधनात् साध्यज्ञानमनुमानम् ।
साधयितुं योग्यं - साध्यम् । निश्चितसाध्याऽविनाभावि - साधनम् । यथा - पर्वतोऽयं वह्निमान् धूमात् ।
15. sädhanät sädhyajñānam anumānam.
sādhayitum yogyaṁ-sādhyam. nam. yatha-parvato'yaṁ vahnimän dhūmāt.
(Aph.) The knowledge of the probandum (emerging) from (that of) the probans is inference. (XV)
niścitasādhya'vinābhāvi-sādha
(Gloss) The probandum is the fact which is capable of being (and sought to be) proved. The probans is the fact which is definitively known to stand in necessary concomitance with the probandum. For example, the hill is possessed of fire, being possessed of smoke.
(Note) Smoke is necessarily bound up with fire as the latter is the cause of the former. The effect cannot come into existence without the cause. Being a case of causality, the relation between smoke and fire is irreversible. It must, however, be noted in this connection that a quantity of smoke may be stored in a vessel, but it will not be correct to infer the presence of fire in the vessel. So it must be understood that the smoke which is uninterruptedly and without intermission issuing forth from a place is the ground of inference of fire,

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Fire is the efficient cause of smoke and there is no necessity that the effect should be associated with the efficient cause throughout its carrer. But the effect is necessarily bound up with the efficient cause in the stage of inception. The smoke which is actually originating should, therefore, be the logical ground for inference. १६. आप्तवचनावर्थज्ञानमागमः।
यथावस्थितवस्तुविद् तथोपदेशकश्च आप्तः । 16. áptavacanād arthajñānam āgamaḥ.
yathāvasthitavastuvid tathopadeśakaś ca āptaḥ.
(Aph.) Verbal testimony is the knowledge of the meaning of a statement made by a person of unimpeachable authority. (XVI)
(Gloss) A person of unimpeachable authority is one who has knowledge of an object as it is and who states it in strict conformity with his knowledge. १७. प्रश्नवशादेकस्मिन् वस्तुन्पविरोधेन स्याल्लाञ्छिता विधिनिषेध कल्पना
GAWEI यथा स्यादस्त्येव घटः । स्यान्नास्त्येव घटः । स्यादस्त्येव, स्यान्नास्त्येव : घटः । स्यादवक्तव्यमेव घटः । स्यादस्त्येव, स्यादवक्तव्यमेव घटः । स्यान्नास्त्येव, स्यादवक्तव्यमेव घटः । स्यादस्त्येव, स्यान्नास्त्येव, स्यादवक्तव्यमेव घटः ।
17. praśnavasād ekasmin vastuny avirodhena syällāñchitā vidhinişedha,
kalpanā saptabhangi.
yathā syād asty eva ghataḥ. syān nästy eva ghataḥ. syād asty eva, syān nästy eva ghataḥ. syād avaktavyam eva ghataḥ. syād asty eva, syäd avaktavyam eva ghataḥ. syān nāsty eva, syād avaktavyam eva ghataḥ. syād asty eva, syān nāsty eva, syād avaktavyam eva ghataḥ.
(Aph.) The affirmation of a positive and a negative predicate in respect of an identical subject, in pursuance of an enquiry, without incurring logical contradiction, and prefixed by the proviso syād (that is, in different contexts) constitutes sevenfold predication. (XVII)
(Gloss) For example, (i) 'In a particular context, the jar exists as a matter of factual necessity'. Similarly, (ii) 'In another context, the jar does not exist as a matter of factual necessity'. (iii) 'In another context, the jar both does exist and does not exist as a matter of factual necessity'. (iv) 'In another context, the jar is inexpressible as a matter of factual nece

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| Lustre x
ssity'. (v) 'In another context, the jar both does exist and is inexpressible as a matter of factual necessity'. (vi) 'In another context, the jar both does not exist and is inexpressible as a matter of factual necessity'. (vii) 'In another context, the jar both does exist, does not exist, and is inexpressible as a matter of factual necessity'.
(Note) For an elaborate exposition of the different propositions in the sevenfold predication, the reader is referred to The Jaina Philosophy of Non-absolutism by Dr. S. Mookerjee. १८. अनिराकृतेतरांशो वस्त्वंशग्राही प्रतिपत्तुरभिप्रायो नयः।
अनन्तधर्मात्मकस्य वस्तुनो विवक्षितमंशं गृह्णन्, इतरांशान् अनिरा
कुवंश्च ज्ञातुरभिप्रायः-नयः । 18. anirākrtetarāṁso vastvaņģagrāhi pratipattur abhiprāyo nayah.
anantadharmātmakasya vastuno vivakşitam assam gļhnan, itarām. śān anirākurvamś ca jñātur abhiprāyah-nayah.
(Aph.) The intention of a knowing subject to take cognizance of a particular aspect of reality without repudiation of the other aspects is called naya (that is, a way of approach and observation). (XVIII)
(Gloss) A 'naya' means the intended purpose of the knower, which comprehends the intended part of the entity possessed of infinite number of attributes without discarding the other parts of the entity).
(Note) It cannot be considered as a valid cognition since it takes cognition of a part of the real, nor can it be regarded as invalid cognition being conversant with an actually real part of an objective fact. It is called a fragment of a valid cognition.
PE. ATA-ting-a7a77-794-974-HAHETAT: 1 19. naigama-saṁgraha-vyavahāra -rjusūtra-śabda - samabhirudhai - vaṁ.
bhūtā).
(Aph.) (The ways of approach and observation are sevenfold, viz.) (i) pantoscopic (figurative and conventional), (ii) synthetic, (iii) analytic (and particularistic), (iv) straight (and direct), (v) verbalistic, (vi) etymological, and (vii) actualistic. (XIX) २०. संकल्पग्राही नैगमः।
निगमः देशः संकल्प उपचारो वा, तत्र भवो नैगमः । 20. saņkalpagrāhi naigamaḥ.
nigamah deśaḥ samkalpa upacāro vā, tatra bhavo naigamaḥ.

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(Aph.) The naigama (naya) is cognizant of the intention (of the speaker). (XX)
(Gloss) Nigama is a word having several meanings : (i) country, (ii) intention, and (iii) a figurative usage. That which has reference to these meanings is called naigama.
(Note) (i) The first meaning has reference to the use of a word in the sense which is endorsed by the convention of the country. Thus the word ghata (jar) is used in the sense of jar in a particular locality. This conventional meaning of the word has validity in that area. This is nothing but the usual acceptation of a word understood by the people speaking a common dialect. In this way, words having specialized meanings in the market also may be regarded as a case of naya, that is, an angle of vision.
(ii) When an intended act is given out as the actual fact, it becomes a case of this naya. When a man, with an axe and a basket, proceeding to a forest, is asked about his activity, he may reply that he is fetching faggots for cooking. Here the act intended is given out as an actualized fact. Again, a person who is lighting a stove may say in reply to a question about his activity that he is cooking his meal. Here the persons are only making necessary preparation with a view to a particular end, and the intended end is given out as the actual operation they are engaged in. In all these cases the intention and the execution of it are identified by the speaker and also understood as such by the interlocutor. It is not a case of false representation or an erroneous statement, because there is no intention to deceive the interlocutor, and the person actually implements his intention.
(iii) All these usages are figurative and not to be understood in their literal meaning.
The naigama-naya as understood in the senses given above has very little logical significance and it does not give a glimpse of a real aspect of a fact. As defined by Umāsvāti (Tattvärthabhāsya, I. 35), it is the use of a word for a general concept or a class and also the specific varieties (deśasamagragrähin). In other words, the naigama is a way of observation which takes stock of both the general and the particular aspects of a real. It is thus neither specifically generic nor particularistic in its approach. but takes stock of both in succession. In philosophy, the Nyāya-Vaiśeşika metaphysical approach is characterized by this angle of vision. And this has been set forth in the Višesävašyakabhäşya. The distinctive character of this way of observation consists in its comprehensive cognizance of all the traits of a real, but it is not considered to be possessed of complete validity, since it keeps these diverse traits, generic and specific, in mutual isolation. It is thus found to give only glimpses of unintegrated aspects. We therefore propose to designate it as pantoscopic view of things. २१. सामान्यग्राही संग्रहः।
तत्र सत्तामात्रग्राही परः । यथा-विश्वमेकं सतोऽविशेषात् । द्रव्यत्वाद्यवान्तरसामान्यग्राही अपरः । यथा-धर्मादीनां षड्द्रव्याणामैक्यं द्रव्यः त्वाविशेषात्।

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184
21. sämanyagrāhī saṁgrahaḥ.
Illuminator of Jaina Tenets
tatra sattāmātragrāhi paraḥ. yatha-viśvam ekaṁ sato'viseṣāt. dravyatvädyavantara-sāmānyagrāhī aparaḥ. yatha dharmādīnāṁ şaddravyānām aikyam dravyatvāviseṣāt.
(Aph.) The unitive apprehension of the common character (in disregard of its specific features) is called the synthetic approach (XXI)
[Lustre X
(Gloss) (It has two grades, viz. (i) higher and (ii) lower). The higher takes cognizance of the summum genus, existence as such; for example, the proposition, "The universe is one, being inseparable from existence". The lower one takes cognizance of the less comprehensive genera. Thus it puts all classes of substances-dharma, adharma, space, time, matter and soul-under one class, viz. substance on the basis of the common character 'substancehood". (It thus takes note of the unity of all the different substances in respect of their common character of substancehood).
(Note) The monistic Vedanta emphasizes the unitive character of all that exists by regarding existence as the one character of entities. If the assertion of the unity and the identity of all things in disregard of their variations and differences is a case of this way of approach in excelsis, the recognition of other subclasses in the NyayaVaiseşşika metaphysics is also inspired by this way of approach. The distinctive mark of this approach is its concentration on the aspect of unity in disregard of diversity.
22. eggîarufai qurfafa faĦant suggız: 1
यथा - यत्सत्, तत् द्रव्यं पर्यायो वा ।
22. samgrhitärthānāṁ yathāvidhi vibhedako vyavahāraḥ. yatha-yat sat, tat dravyaṁ paryāyo vā.
(Aph.) The systematic differentiation of the synthetic class-concepts is (effected by) the analytic approach. (XXII)

(Gloss) For example, what is existent is either an (enduring) substance or a (transitional) mode.
२३. वर्तमानपर्यायग्राही ऋजुसूत्रः ।
यथा - सुखमयोऽयं समयः ।
23. vartamānaparyāyagrāhi rjusutraḥ.
yatha-sukhamayo'yam samayaḥ.

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185
(Aph) The way of observation which takes cognizance of the actually present mode is called the straight and direct approach. (XXIII)
(Gloss) For example, the present is a pleasant time.
(Note) This way of approach characterizes the Buddhist philosophical orientation, particularly the doctrine of flux. The analytic approach envisaged in the third naya is carried on to its extreme limit in Buddhist philosophy. The immediate present is asserted to be the only reality, and the past and future are declared to be fictitious. It is litereally called the method of the straight line (rjusutra). It concentrates on the immediate present and is practically blind to the antecedent and subsequent aspects. It is purely particularistic in approach and the concepts of genus and species are dismissed as hypostatized abstractions,
२४. कालाविभेदेनार्थभेदकृच्छब्दः।
यथा-बभूव, भवति, भविष्यति सुमेरुरिति भिन्नकालाः शब्दा
भिन्नार्थस्य बोधकाः। 24. kälādibhedena ārthabhedakrc chabdaḥ.
vathā-babhūva, bhavati, bhavisyati sumerur iti bhinnakālāḥ sabdā bhinnārthasya bodhakāḥ.
(Aph.) The verbalistic approach takes cognizance of the entitative difference of things on the basis of distinction of tense (gender, number) and so on. (XXIV)
ss) For example, the sentences 'There was the Sumeru (the Golden Mountain)', 'There is the Sumeru' and 'There will be the Sumeru' express three different facts, as they have reference to different times.
(Note) “The advocate of this naya goes one step further in the process of particularization. He agrees with the advocate of the previous approach in the assertion that the present alone is real. But as the real is expressed and characterized by word, and words are significant and not unmeaning symbols, the real must be understood in the light of the connotation of the term that stands for it. Each term designates an action being derived from a verbal root, and it is this action which stamps the fact meant with its distinctive character. And so the word ghata (jar), which is derived from the root ghata 'to exert', stands for the thing which is capable of action, viz. drawing water, etc. This is the case with all words. The king is one who is possessed of sovereign power. If a man is called by the name 'King', it has not the word meaning of king'. Similarly the portrait or the statue of the man is loosely identified with the man. The heir apparent to the throne is addressed by the sycophants 'Your Majesty': These are all unmeaning expressions because they do not possess the function which the word connotes. Of course this constitutes the difference of this naya from the previous
one.

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"This view also maintains that the connotation of the terms is bound to differ if they differ in gender and number. The terms with different number and gender cannot be identical. They are as different as their antonyms. The verbal expression is not an external label but has a definite connotation which is bound to differ when the number or gender differs. Man and woman are different because they differ in gender. It is expressive of an entitative difference. Of course the advocate of this naya makes concession in favour of synonyms. The synonyms have different connotation no doubt, but as the denotation is identical the reality is not made different by them. The other terms only signify the different attributes and functions which however belong to the same substratum. This is called sabda-naya, the verbalistic approach." -Nayas-Ways of Approach and Observation (by Dr. N. Tatia), p. 79. २५. पर्यायरर्थभेवकृत् समभिरुढः ।
781, Franta-57; 716—: 1 25. paryāyair arthabhedakst samabhirūdhaḥ.
yathā--indanāt-indraḥ, śakanāt-sakraḥ.
(Aph.) The etymological approach takes cognizance of the difference of words, even synonym. (XXV)
(Gloss) For instance, the word indra means a person who is the supreme ruler (idi paramaiśvarye) or shines in full splendour; the word Śakra stands for one who possesses power.
(Note) “This naya goes one step further in the process of specification by identifying the etymological meaning (vyutpattinimitta) with the real meaning (pravrttinimitta). Each word has got a distinctive connotation of its own. So there can be no synonyms in the true sense of the term.”-Nayas-Ways of Approach and Observation (by Dr. N. Tatia), p. 79. २६. क्रियापरिणतमथं तच्छब्दवाच्यं स्वीकुर्वन्नेवम्भूतः।
71-graft FTUTE EFT: 1 एष्वाद्यास्त्रयो द्रव्याथिकाः शेषाश्च पर्यायार्थिकाः ।
iau.
26. krivāparinatam artham tacchabdavācyaṁ svīkurvann evambhūtah.
yathā-indanakriyāpariņata indrah. esy ädyās trayo dravyārthikāḥ śeșāś ca paryāyārthikāḥ.
(Aph) The actualistic approach takes cognizance of a real, actually exercising the activity connoted by the word, as the true meaning of it. (XXVI)
(Gloss) For example, the word 'indra' stands for the individual who is actually performing the function of overlordship or who shines in full glory of sovereignty.

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Sütras 27-28 ) Cognition, Ways of Approach, Transferred Epithet 787
Of them (viz the seven nayas), the first three focus attention on the unitive aspect of things quâ substance. The last four have reference to the variation of modes.
(Note) This naya "affirms that only the actualized meaning of the word is the real meaning. The word signifies an action and the fact which actually exercises the action should be regarded as the real meaning. So the ghata should mean the jar which actually draws water and not the jar which remains idle in a corner of the room. The latter does not possess the connotation and so cannot be designated by the word. Thus the king is the person who actually exercises sovereignty, the minister is one who actually exercises the function of a counsellor and framer of state policy. So when the king is engaged in domestic affairs or talking to his wife, he is not the king proper. The exponent of the preceding approach hits upon the truth that difference of words entails difference of meaning, but he fails to grasp the real significance of connotation when he affixes the word to the fact which is bereft of the action connoted by it, The idle jar is as different and distinct from the water-carrying jar as the pen. If, however, the word could signify a fact devoid of the connotation there is no logic why it would not be labelled upon a different fact having a different connotation. Light, for instance, means an entity which actually illuminates. If it could be affixed to a lamp which has gone out it could with equal logical propriety be affixed to an opaque stone".-Nayas-Ways of Approach and Observation (by Dr. N. Tatia), p. 80.
२७. निश्चयो व्यवहारांचापि । : afraiefferent fray: 1 791-79T: Yaqut: 1 07746
statatoffarut OTTERT: 1991-7#T: grurauf: 1 27. niscayo vyavahāraś capi.
tāttvikārthābhidhāyi niscayah. yathā-bhramaraḥ pañcavarṇaḥ. lokapratītārthāmnāyī vyavahāraḥ. yathā-bhramaraḥ kṣşộavarṇaḥ.
(Aph.) (The naya is also divided into two varieties, viz.) scientific (appraisal) and popular (estimate). (XXVII)
(Gloss) The scientific appraisal gives expression to the real nature of the thing; for instance, the black bee (bhramara) is said to possess five colours. The popular estimate takes cognizance of the character of a real as it is understood by common people; for instance, bhramara is popularly called a black bee
तत्वार्थ निश्चयो वक्ति व्यवहारस्तथोवितम् ।
tattvārtham niscayo vakti vyavahāras tathoditam. The scientific appraisal gives out the real nature of a thing as it is, whereas a popular 'estimate is guided by common sense. २८. द्रव्यपर्यायात्मकं वस्तु प्रमेयम् ।
प्रमाणविषय इति यावत् ।

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í Lustre x 28. dravyaparyāyātmakaṁ vastu prameyam.
parmāņavişaya iti yāvat.
(Aph.) The (cognizible) object is a real (analysable into) substance and modes. (XXVIII)
(Gloss) That is to say, (a real is) a (possible) object of valid cognition.
(Note) The Buddhist who follows the standpoint of rjusutra, straightline approach, only believes in modes and not substance. So also among European philosophers, there are many who hold that a real is only an aggregate of qualities without any supporting medium, that is, substance. They contend that no residuum apart from the attributes is open to inspection. Substance as a substratum of qualities is thus figment of imagination which is hypostatized by the realistic bias of the human mind. This is the contention of Hume, Berkelly and empiricists in general. The Jaina philosopher does not believe in homeless qualities floating about in the air without a local habitation. "Is substance felt or not? Is there the notion of substance ?" That there is such an idea accompanying all knowledge of qualities and modes is not susceptible of denial. The notion cannot be dismissed as subjective idea because that will lead to subiectivism and further will end in nihilism. The Jaina accordingly asserts that a real must be posited as what it is felt to be. A realist cannot admit the objectivity of the qualities without the objectivity of substance. This will amount to making fish of one and fowl of another, which is an unreasonable proposition. The Jaina defines a real accordingly as one which originates, ceases and continues. २९. सामान्यविशेष-सदस-न्नित्यानित्य-वाच्याऽवाच्याद्यनेकान्तात्मकम् । 29. sāmānyaviseșa-sadasan-nityānyitya-vācyāvācyādy-anekāntātmakam.
(Aph.) (The cognizable object is) universal-cum-particular, existentcum-nonexistent, eternal-cum-non-eternal, expressible-cum-nonexpressible and is thus indeterminate (in terms of formal contradiction).
(Note) Anekānta means not ekânta. Anta literally means end or extreme. Thus 'being' is one extreme and 'non-being is the other extreme of predication. This also holds good of eternal and non-eternal, and so on, which are given in formal logic as contradictories. According to pure logic these opposites are exclusive of one another and they cannot be combined in any one substratum. The opposition is absolute and unconditional. This may be called the absolutistic logic. The Jaina is non-absolutistic, and so also all philosophers like the Sāmkhya, the Vaibhāşika, the Mimāmsist and the non-monistic schools of Vedānta are non-absolutists inasmuch as they do not believe in the absolute opposition of the logical extremes, e.g., being and non-being, eternal and non-eternal, and so on. According to the Jaina, opposition is understandable only in the light of experience. We know that light and darkness are opposed because we do not see them together. No apriori knowledge of such opposition is possible. Accordingly the non-absolutist contends that if being and non-being are found together, and this finding is not contradicted by subsequent experience, we must conclude that there is no opposition between them. In other words, one is not exclusive of the other. We see a jar existing in its place and not existing in

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Sūtras 30-35 ) Cognition, Ways of Approach, Transferred Epithet 189 another. Existence and non-existence are thus both predicable of the jar. The concept of change or becoming involves that a thing continues and maintains its identity in spite of its diversity of qualities. The unbaked jar is black, but becomes red when baked and yet continues as the jar. The Jaina thus maintains, in strict conformity with the dictates of experience, that all reals are possessed of a nature which is not determinable in the light of formal logic. Everything is eternal as substance, but perishable quă modes. The Jaina does not consider the position of the Naiyāyika to be sound logically when he makes substance and modes different entities which however are somehow brought together by a relation called samaväya (inherence). But inherence as an independent relation is only a logical makeshift which will not work. ३०. तुल्या प्रतीतिः सामान्यम् । 30. tulyā pratītiḥ sāmānyam.
(Aph.) The universal is (what gives rise to) the notion of similarity. (XXX) 38. fall atfalasta: 1 31. bhinnā pratītir višeșa”.
(Aph.) The particular is (what gives rise to) the notion of dissimilarity: (XXXI) ३२. उत्पादव्ययध्रौव्यात्मकं सत्। 32. utpāda-vyaya-dhrauvyātmakar sat.
(Aph.) A real is that which has origin, cessation and continuity (all the while). (XXXII) 33. afaaraha 1 33. taditaradasat. • (Aph.) Whatever is other than (and the opposite of) that (sc. the real) is unreal (fiction). (XXXIII) ३४. सतोप्रच्युतिनित्यम् । 34. sato'pracyutir nityam.
(Aph.) The want of lapse from existence constitutes eternity (of the real). (XXXIV) ३५. परिणमनमनित्यम् । 35. pariņamanam anityam.
(Aph.) Change connotes non-eternity. (XXXV)

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३६. वाग्गोचरं वाच्यम्। 36. vāggocaram vācyam. . (Aph.) What comes within the province of speech is expressible (or speakable). (XXXVI) ३७. वागविषयमवाच्यम् । 37. vägavişayam avācyam.
(Aph.) Whatever is beyond the province of speech is inexpressible (or unspeakable). (XXXVII) ३८. अपेक्षाभेदादेकत्र संगतिः।
नहि येन रूपेण सामान्यं, तेनैव रूपेण विशेषः, किन्तु अपेक्षाभेदेनेति
सर्वत्र गम्यम्। 38. apekşābhedād ekatra saṁgatiḥ.
nahi yena rūpeņa sāmānyam tenaiva rūpeṇa višeşaḥ, kintu apekṣā. bhedeneti sarvatra gamyam,
(Aph.) The reconciliation (of the opposite traits by one act of synthesis in one unitary real) is made possible by the diversity of relations. (XXXVIII)
(Gloss) (The opposition does not become possible because) the real is not particular in the same character and reference, as it is a universal (which has a different character and reference). But they are so only by virtue of different references and nature. ३९. फलमज्ञाननिवत्तिरर्थप्रकाशो वा।
ufafafecerit qufe: 1 39. phalam ajñānanivsttir arthaprakāšo vā.
parmitir ity asya paryāyaḥ.
(Aph.) The result (of valid cognition) is the cessation of ignorance or the illumination of the cognizable object. (XXXIX)
(Gloss) Authentic knowledge (pramiti) is a synonym of it (viz. result).
(Note) According to the Jaina, pramāņa, that is, the condition of valid cognition, is not a non-cognitive fact, but cognition itself. Cognition is the condition and also the result. It is a question of emphasis. The cognition makes the object known

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Sätra 40 ) Cognition, Ways of Approach, Transferred Epither 191 and hence is a referent of behaviour (pravstti). The object may be avoided or accepted according as it affects the interests of the knower. The knowing subject has consciousness as its intrinsic character and the act of cognition (upayoga) is only a transition (pariņāma) of it. This cognitive act has necessary reference to an object and when it emerges, it makes the referent an object of pragmatic activity. The difference between the act of cognition and the fact of illumination is only one of point of view.
Ācārya Hemacandra took note of this apparent inconsistency and gave his solution from the non-absolutist point of view which also is in accordance with the standpoint of Dharmakirti. The cognition which is of the nature of the activity (upayoga) of the subject is pramāņa (organ of valid cognition). The knowledge as an act having reference to the object is the result (phala). But after all, there is only one cognitive act which is made the condition (pramāņa) as well as the resultant (pramiti or phala). Apparently it is a case of causal relation and the cause and effect cannot be identical. Hemacandra answers the objection by pointing out that the relation of pramana (the condition of cognition) and pramiti (the result of cognition) is not one of causality but one between determinant and determinatum. The relation of determination is not incompatible with the identity of the cognition and the result of cognition. Though numerically, it is the self-same cognition which is said to function as condition and result both, there is no contradiction in it, as the relation is not one of efficient causality, but logical and epistemological. The relation between the condition and the result partakes of the dual character, being itself determinant and determinatum, and this is in consonance with the non-absolutistic standpoint in logic. It is summed up in the following words. "A non-entity cannot be a cause, nor can the existent cause be itself the resultant. This charge would apply if it were a case of efficient causation, but a case of determination (which it is held to be) is not liable to such accusation."--Pramānamimämsä I. 1.34. Also cf. Nyayabindufika, I. 21.
yo. gutaratdergampai
• तत्र केवलज्ञानस्य फलमुपेक्षा, शेषाणाञ्च तिस्रोऽपि । इदञ्च प्रमाणाद
भिन्नाभिन्नं प्रमाणफलत्वाऽन्यथानुपपत्तेः। -40, heyopādeyopeksābuddhayaś ca.
tatra kevalajñānasya phalam upekşā, śeşāņāñ ca tisro'pi, idañ ca pramāṇād bhinnābbinnaṁ pramāṇaphalatvā’nyathānupapatteủ.
(Aph.) Alternatively, the knowledge of the object as worthy of avoidance or acceptance or of unconcern is the result). (XL)
(Gloss) of these threefold results), that of the transcendental intuis tion of the omniscient partakes of the character of unconcern (since no volitional effort comes out of it). Of other subjects, it may assume any one of the threefold character. The relation of the condition and the result is one of identity-cum-difference, because otherwise the relation of condition and result will not be intelligible.

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(Note) The alternative explanation holds good on the assumption of a volitional reaction consequent upon cognition. In that case, the relation is perfectly intelligible. Without reference to volitional reaction, the relation can be understood only in the light of the non-absolutist approach as explained in our note under the aphorism no. 39 (supra).
४१. प्रत्यक्षादिप्रसिद्ध आत्मा प्रमाता। ***41: pratyakşādiprasiddha åtmä pramātā.
(Aph.) The subject is the self which is attested by intuition and other sources (of knowledge). (XLI) ४२. शब्देषु विशेषणबलेन प्रतिनियतार्थप्रतिपादनशक्तेनिक्षेपणं निक्षेपः।
प्रत्येकस्मिन् शब्दे असंख्याऽर्थवाचकशक्तिः समस्ति । तत्र विशेषणबलेन संकर'-व्यतिकर'-रहितेन प्रतिनियतार्थवाचकशक्तेासो निधानं वा निक्षेप उच्यते।
अप्रस्तुताऽर्थाऽपाकरणं प्रस्तुतार्थव्याकरणं चास्य फलम्। 42. sabdesu visesanabalena pratiniyatārtha-pratipadanasakter niksepa
nam niksepah. pratyekasmin Sabde asaskhyā’rthavācakaśaktiḥ samasti.. tatra višeşaņabalena sankaral-vyatikara'rahitena pratiniyatārthavācakaśakter nyāso nidhāna vā nikşepa ucyate. aprastutā’rthā’pākaraṇaḥ prastutā’rthavyākaraṇam cāsya phalam."
(Aph.) The depositing of the power of expressing the specific meaning in words through the strength of qualifying adjuncts is nikșepa (transferred epithct). (XLII)
(Gloss) In each word there exists the power of expressing innumerable meanings. The storing or putting of the power of expressing the specific meaning to the exclusion of overlapping or intermingling १ सर्वेषां युगपत्प्राप्तिः सङ्करः । 1 sarvesām yugapat praptih sankarah. २ परस्परविषयगमनं व्यतिकरः। 2 parasparavisayagamanarm yyatikarah. ३ अव्युत्पन्नस्य कृते द्वयार्थमेव, पूर्णव्युत्पन्नांशव्युत्पन्नयोश्च संशयानयोः संशयापनोदनाथं,
तयोरेव विपर्यस्यतोः प्रस्तुतार्थावधारणार्थं च निक्षेपः क्रियते । 3 avyutpannasya kote dvayārtham eva, pūrņavyut pannāmsavyutpannayoś ca samśayānayoḥ samśayāpanodanártham, tayor eva viparyasyatoḥ prastutärthavadhāraņārtham
ca niksepaḥ kriyate. 4 The overlapping means the simultaneous occurrence of all (meanings). 5 Intermingling means the confusion of meaning,

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Sütra 43 ) Cognition, Ways of Approach, Transferred Epithet 193 through the strength of qualifying adjuncts is called nikșepa (transferred epithet). The result of this (niksepa) is the exclusion of unwanted meaning and the exposition of the intended sense. 83. ATH-FUTTATT-169-HTAT: 1
यावन्तो हि वस्तुविन्यासक्रमास्तावन्त एव निक्षेपा व्यासतः। समासतश्च-... स्वारस्तु अवश्यं कार्याः। तथा चजत्थ य ज जाणेज्जा, निक्खेवं निक्खिवे निरवसेसं । ।
जत्थ वि य न जाणेज्जा, चउक्कगं निक्खिवे तत्थ ॥ 43. näma-sthāpanā-dravya-bhāvāḥ.
yāvanto hi vastuvinyāsakramās tāvanta eva nikṣepă vyāsatah. samāsataś catvāras tu avaśyam kāryāḥ. tathā cajattha ya jam jāņejją, nikkhevari nikkhive niravasesam. jattha vi ya na jāņejjā, caukkaga nikkhive tattha.
(Aph.) (It is of four kinds, viz.) (i) name labelled arbitrarily, (ii) name labelled on a representation, (iii) name labelled on a substance with potentiality and (iv) name labelled on an actual fact. (XLIII)
(Gloss) Elaborately speaking, there are as many nikşepas as there are ways of speaking about a thing. Briefly speaking, however, the four ways are to be adopted necessarily, as has been said-One should fully apply to a subject, whatever nikṣepas are known about the subject; and to those (subjects) whose nikṣepas are not known, one should apply the four (viz., näma, thavaņā, davva and bhāva).
(Note) There is a progressive justification of the affixing of a name in the succeeding instances, whereas the first process is only effected by a fiat of arbitrary will, which may be as anomalous as naming a blind man by the epithet “X-rayed". The Jaina epistemologist has taken account of these various processes of naming because of their occurrence in popular statements. It is, however, desirable that clear literal statements should be the concern of the epistemologist. Metaphors and far-fetched figurative expressions, though they may have poetic charm, should be studiously avoided in philosophical literature. Philosophy is not poetry. The poet is more interested in his imaginary creations which are apt to possess an emotional appeal. 1 Both of these (viz. exclusion & exposition) are meant for the untrained; the exclu
sion of doubt is for the fully or partially trained who are in doubt; the determination of intended meaning is for those (viz. fully or partially trained) who are mistaken.

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Whitman says, “It (grass) is the handkerchief of the Lord"; the hymnal says, "God is love", and Croce maintains that "art is vision or intuition". These are, apparently, statements, but there is a good reason why an epistemologist should say neither that such sentences ought to be believed nor that they ought not to be believed." (James Willard Oliver: "The Problem of Epistemology", The Journal of Philosophy, Vol. LVII, No. 9, p. 299). ४४. तदर्थनिरपेक्ष संज्ञाकर्म नाम।
जातिद्रव्यगुणक्रियालक्षणनिमित्तमनपेक्ष्य संकेतमात्रेणैव संज्ञाकरणं नाम
sind, 441—377727764 39T8uru sfa ATH I. 44. tadarthanirapekşaṁ samjñākarma nāma.
jāti-dravya-guna-kriyālakṣaṇanimittam anapekşya 'samketamātrenaiva samjñākaranam nāma bhaṇyate, yathā-anakşarasya upadhyāya
iti nāma.
(Aph.) The act of labelling a name irrespective of its connotation is a case of a name labelled arbitrarily. (XLIV)
(Gloss) The assignment of a name merely as a symbol irrespective of the conditions (of nomenclature) such as the characteristics of class, substance, quality and action is called a case of name for instance, the name 'dean' applied to an illiterate person.
४५. तदर्थशून्यस्य तदभिप्रायेण प्रतिष्ठापनं स्थापना। ..: तदर्थविरहितस्य द्रव्यस्य 'सोऽयम्' इत्यध्यवसायेन व्यवस्थापनं स्थापना। - यथा-उपाध्यायप्रतिकृतिः स्थापनोपाध्यायः । मुख्याकारसमाना
सद्भावस्थापना, तदाकारशून्या चासद्भावस्थापना। tadarthasünyasya tadabhiprāyeņa pratisthāpanaṁ sthāpanā. tadarthavirahitasya dravyasya "so'yam" ity adhyavasāyena vyavasthāpanaṁ sthāpanā. yathā-upādhyāyapratikstiḥ sthāpanopā. dhyāyah. mukhyākārasamānā sadbhāvasthāpanā, tadākāraśünyā cāsadbhāvasthāpanā.
(Aph.) The labelling of a name on the representation though without the attributes connoted by the word with a view to its identification with the real object) by an arbitrary will is an illustration (of the second kind) of transference. (XLV)
(Gloss) Sthāpanā means the determination of a substance which is devoid of the meaning (expressed by the predicate) through propositions like "He is this (person)." For instance, the image of a dean is a şthāpanā dean. (The sthāpanā is of two kinds, viz.) (i) sthāpanā of the

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real, that imitates the form (of the object), (ii) sthāpanā of the unreal, which is devoid of the form of the object (represented).
(Note) One instals an image or a portrait purporting to be the representation of a divine being, say Mahāvira, the last Tirthankara, as an object of reverence. The image or the portrait is called by the name Mahāvira. It is only a case of transferred epithet. This process, however, is not a case of an entirely arbitrary nomenclature inasmuch as the representation attempts to typify the characteristic attributes of the original object. ४६. भूतभाविभावस्य कारणमनुपयोगो वा द्रव्यम् ।
यथा-अनुभूतोपाध्यायपर्यायोऽनुभविष्यमाणोपाध्यायपर्यायो वा द्रव्योपाध्यायः । अनुपयोगाऽवस्था क्रिया द्रव्यक्रिया। क्वचिदप्राधान्येऽपि, यथा-अङ्गारमर्दको द्रव्याचार्यः, आचार्यगुणरहितत्वात् । अयं च आगमे द्विधा उक्तः-आगमतः नोआगमतश्च । अम्ममतःजीवादिपदार्थज्ञोऽपि तत्राऽनुपयुक्तः। नोआगमतस्त्रिधा–ज्ञातृशरीरः,
भाविशरीरः, तद्व्यतिरिक्तश्च । · 46. bhūtabhāvibhāvasya karanam anupayogo vā dravyam.
yathā- anubhūtopādhyāyaparyāyo 'nubhavisyamāṇopādhyāyaparyāyo vā dravyopādhyāyaḥ. anupayogā'vasthā kriyā dravyakriyā, kvacid aprādhānye'pi, yathăangāramardako dravyācāryaḥ ācāryaguṇarahitatvāt. ayam ca āgame dvidhā uktaḥ-āgamataḥ2 noāgamataś ca.3 āgamataḥ-jīvādipadārthajño'pi tatrā'nupayuktaḥ. noāgamatas
tridha-jnatrsarirah, bhavisarirah, tadvyatiriktas ca.. १ अनुयोगद्वारनाम्नि सूत्रे । 1 anuyogadvāranāmni sutre. २ आगमो ज्ञानम्, तदाश्रित्य-आगमतः । 2 agamo jñānam, tadáśritya-ägamataḥ. ३ आगमाभावमाश्रित्य नोशब्द आगमस्य सर्वथाऽभावे देशाभावे च । तत्र ज्ञातृभावि
शरीरे सर्वथाऽभावः । अनुपयुक्तश्च यां क्रियां कुरुते, तस्यामागमस्याऽभावात् • देशाभावः । क्रियालक्षणे देश एव निषेधः । 3 agamabhavam aśritya nosabda agamasya sarvatha'bhave dešabhāve ca. tatra ffatr
bhavisarire sarvatha'bhāvaḥ, anupayuktaś ca yårn kriyām kurute, tasyām āgamasya'
bhävät deśābhāvaḥ. kriyalakşane deśa eva nişedhaḥ. ४ यत्र ज्ञातृशरीरभाविशरीरयोः पूर्वोक्तं लक्षणं न घटते, तत् ताभ्यां व्यतिरिक्तम् । 4 yatra jñātrsarirabhävisarirayoḥ pūrvoktam laksanam na ghatute, tat tābhyām
vyatiriktam.

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(Aph.) The dravya stands for the cause (substratum) of a past or future mode, or absence of attention. (XLVI)
(Gloss) For instance, a dravya dean is he who enjoyed the status of a dean in the past or shall enjoy such status in future.
Dravya activity is that which is a state of absence of attentive exertion. Sometimes (this nikṣepa is used to denote) also a secondary status. For instance (the monk) Angārmardaka is a dravya preceptor on account of lacking in the qualities of a preceptor. This niksepa has been explained as of two kinds in the scripturel : (i) (with reference to a person) with scripture, and (ii) without scripture. (The example of) with scripture : a person who although conversant with the meaning of the entities like the soul etc. is not mindful about them. The category 'without scripture' is threefold-(i) body of the knower, (ii) would be knower, and (iii) other than the two. 4 86. fazfata faraftorat #14: 1
अयमपि आगम-नोआगमभेदाद् द्विधा-तत्र उपाध्यायार्थज्ञस्तदनुभवपरिणतश्च आगमतो भावोपाध्यायः । उपाध्यायार्थज्ञः अध्यापनक्रियाप्रवृत्तश्च नोआगमतो भावोपाध्यायः।
एष नामादित्रयं द्रव्यार्थिकनयस्य विषयः, भावश्च पर्यायार्थिकस्य । 47. vivaksitakriyāpariņato bhāvaḥ.
ayam api āgama-noāgamabhedād dvidhā-tatra upādhyāyārthajñas tadanubhavaparipataś ca āgamato bhāvopādhyāyah. (upādhyāyārthajñaḥ adhyāpanakriyāpravsttaś ca noāgamato bhāvopādhyāyaḥ. eșu nāmāditrayam dravyārthikanayasya vișayaḥ, bhāvaś ca paryāyārthikasya.
(Aph.) The bhāva (nikṣepa) stands for the actualized state of the intended activity. (XLVII)
1 This has reference to the Anuyogadvāra Sutra. 2 The scripture means knowledge; 'with scripture' means depending on knowledge. 3 This means absence of the scripture. The expression 'no' (in the word 'No-Agama
tah', without scripture) stands for the absolute absence or partial absence of the scripture. There is absolute absence in the body of the knower 'at the moment or his would-be body. There is however only partial absence in the activity of the person unmindful of the knowledge. There is always a partial absence of know
ledge in activity. 4 The substance where the characteristics of the body of the knower or his would be
body do not apply, illustrates the category of 'other than those bodies'.

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Sutras 48-49 ) Cognition, Ways of Approach, Transferred Epithet 197
(Gloss) This also is two-fold viz. (i) with scripture and (ii) without scripture. A person is an actual dean with scripture when he is cognizant of the meaning of word 'dean' and is experiencing the deanship; (however) a person cognizant of the meaning of word 'dean' and engaged in the act of teaching is an actual dean without scripture (inasmuch as he is not experiencing deanship at that time).
of the above four niksepas, the first three are concerned with the standpoint of substance while the last with the standpoint of modes. ४८. निक्षिप्तानां निर्देशाविभिरनुयोगः । 48. nikșiptānāṁ nirdeśādibhir anuyogaḥ.
(Aph.) (The entities) that have been subjected to nekşepa are to be explained through description etc. (which are enumerated as follows). (XLVIII) YE. farce-Farfaca-HTETAT-OTT - Ferfa-fae1A-97-NETT--Erkia'
FTAT-TT-P101-qagat: 1 faragt:-ATATA I faani-2817: 1 सत्-अस्तित्वम्। अन्तरम्-विरहकालः।
19:—atafutaifa: 1 37649&at-ryarat 1 49. nirdeśa-svämitva-sadhana - dhāra-sthiti-vidhāna- sat-samkhyā-kşetra
sparśanat-kala-ntara-bhāvā-lpabahutāḥ. nirdeśaḥ-nāmakathanam. vidhānam-prakāraḥ. sat-astitvam. antaram-virahakālaḥ. bhāvaḥ-audayikādiḥ. alpabahutānyūnādhikatā.
(Aph.) Description, ownership, cause, resting place, duration, division, being, number, place, contact, time, interval, state, (numerical mode of) being more or less.
(Gloss) Description means statement of the name. Division means variety. Being means existence. Interval means the span of separation. १. यत्र अवगाढस्तत् क्षेत्रमुच्यते । यत्तु अवगाहनतो बहिरपि अतिरिक्त क्षेत्रं स्पृशति, सा
Enviar'sfataa, gfa TFiTutfaga: 1 1 yatra avagadhas tat kşetram ucyate. yat tu avagāhanato bahir api atiriktam kşetram
spršati, sa "sparsana" bhidhiyate, iti kşetra-sparśanayor višeşaḥ. 1 The place occupied by the soul is called 'place (kşetra). The space which exists
outside the place of occupation and with which soul is in touch is called contact (sparsana). This is the difference between place (kşetra) and contact (sparśana).

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198 Illuminator of Jaina Tenets
Lustre State denotes the states like the rising, subsidence, etc. Being more or less means the inferiority or superiority in number.
इति प्रमाणनयनिक्षेपस्वरूपनिर्णयः।
iti pramāņa-naya nikșepasvarüpanirnayah. Thus ends the lustre called the “Ascertainment of the Nature of Valid Cognition, Ways of Approach and Transferred Epithet”
प्रकाशैर्दशभिः स्पष्टैः, मिथ्याध्वान्तप्रणाशिभिः । तत्त्वज्योतिर्मयी जीयाज्जैनसिद्धान्तदोपिका ॥ prakāśair daśabhiḥ spașțaiḥ, mithyādhvāntapraņāśibhiḥ / tattva-jyotirmayi jīyāj Jaina-siddhānta-dipikā //
The Jaina-siddhānta-dipik ā (Illuminator of the Tenets of Jainism) which is full of the light of the truth may live long with its ten lucid lustres which destroy the darkness of perverted belief.
which is full of the light of the t

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प्रशस्तिश्लोकाः THE BULOGISTIC VERSES
१. व्यपाकुर्वन्नुरूप्रथिततरमिथ्यामततपं
वितन्वानः शैत्यं कलिकलुषसंतप्तहृदये । चिवासारः सिञ्चन् मविजनमनोभूतलमलं
सतां शान्ति पुण्यात् सपदि जिनतत्त्वाम्बुववरः॥ 1. vyapākurvannurviprathitatara-mithyāmata-tapam
vitanvānaḥ śaityaṁ kalikaluşa-santapta-hrdaye. cidāsāraiḥ siñcan bhavijanamanobhūtalamalaṁ satāṁ śāntiṁ puşyāt sapadi jinatattvāmbudavarah.
By eliminating the heat of false doctrines widespread in the world, by spreading coolness in the hearts of persons tormented with (the heat of) the sins of the Iron Age, by washing away the earthly dust from the minds of worldly creatures by showers of spiritual enlightenment, let the excellent cloud of the truth propounded by the Jina (Tirthankaras) foster peace of the noble souls. (I) २. न विद्यद् यच्चिह्नन च तत इतोऽभ्रे भ्रमति यो
न सौवं सौभाग्यं प्रकटयितुमुच्चैः स्वनति च । ...पराद् यात्रावृत्त्या मलिनयति नाङ्ग क्वचिदपि,
‘सतां शान्ति पुष्यात् सपदि जिनतत्त्वाम्बुबवरः ॥ 2. na vidyud yac cihnaṁ na ca tata ito'bhre bhramati yo
na sauvaṁ saubhāgyaṁ prakațayitum uccaiḥ svanati ca, parād yācñāvsttyä malinayati năngarn kvacid api satāṁ śāntiṁ pușyāt sapadi jinatattvāmbudavarah.
Let the excellent cloud of the truth propounded by the Jina, which is not marked by lightning, which does not wander to and fro in the firmament, which does not roar loudly in order to exhibit its heavenly glory, which does not soil its limbs by begging favours from others, foster the peace of the noble souls. (II)
३. न वर्षावेव प्रतिपलमहो वर्षणपरः
खरांशुं ह्याच्छाबोद्गमयति ततो ज्ञानतरणिम् ।

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200
Illuminator of Jaina Tenets जवासाभान् जन्तूनपि सजति प्रोत्फुल्लवदनान, - सतां शान्तिं पुष्यात् सपदि जिनतत्त्वाम्बुदवरः॥.
3. na varşartāv eva pratipalam aho varşaņaparaḥ
kharāṁsuṁ hy acchädyodgamayati tato jñānataraņim. javāsābhān jantün api srjati protphullavadanan satāṁ śāntiṁ puşyāt sapadi jinatattvāmbudavarah.
Let the excellent cloud of the truth propounded by the Jina, which rains every moment unlike the cloud which rains only in the rainy season, which while covering the scorching rays of the sun reveals the sun of Enlightenment, and which makes the grass-hued living creatures shine with blooming face like red flower, foster the peace of the noble souls. (III) ४. जैनं मतं ह्य पकृतं सुतरां यकेन
स्वाचारशीलननिरूपणकौशलेन । तेरापथाबपुरुषः प्रथितः पृथिव्यां
संस्मर्यते प्रतिपलं किल भिक्षुराजः॥ 4. jainaṁ matam hy upakstam sutarāṁ yakena
svācārašilananirūpanakausalena. teräpathädyapuruṣaḥ prathitaḥ prthivyāṁ - saṁsmaryate pratipalaṁ kila bhikṣurājaḥ.
Sri Bhiksu, widely known in the world, the chief among monks, the founder of the Terāpantha Order, who has benefited the Jaina religion by his dexterity in the practice of proper conduct and its exposition is being always remembered in this world (by all). (IV) ५. सप्ताचार्या भारमल्लावयो ये
शश्वद् ध्येया ध्येयबुढ्या स्वसिद्धये । तत्राप्यासन्नोपकारी ममेति
भूयो भूयो मूलसूनुं स्मरामि ॥ 5. saptācāryā bhārmallādayo ye
Śaśvad dhyeyā dhyeyabuddhyā svasiddhyai. tatrāpy asannopakārī mameti, bhūyo bhūyo mūlasūnuṁ smarāmi.
The seven pontiffs beginning with Bhāramalla should be constantly meditated upon in true faith as proper objects of meditation for one's own perfection. Among them, I again and again recite the name of

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Slokas 6-9]
Eudogy
201
Kālūrāmaji, the son of Mülaoahida ji, as he was my immediate benefactor. (V)
विलोक्यमानः सकृपः समस्तैः प्रावर्तितेरापथपूज्यपादः। प्रतीक्ष्यभिक्षोनवमासनस्थों,
रामोत्तरोऽहं तुलसी प्रणेता ॥ 6. vilokyamānaḥ sakrpaiḥ samastaih
prāgvarti terāpatha-pujyapādaih. pratik$yabhikṣor natamasanastho rāsotiäroriam Tulasī praņetā
Being constantly watched with mercy by all the worshipful preceding Acāryas of the Terāpantha order, I, Tulasīrāma, the ninth pontiff in the order of respectable Bhikṣu, am the author hereof. (VI)
आर्हन्त्यतत्वाङ्गणदीपिकायाः
श्रीजनसिद्धान्तसुवोपिकायाः। : जिज्ञासुभावं भजतां नितान्तं
हिताय संक्षिप्तकृतिर्मदीया ॥ 7. arhantyatattvangana-dipikāyāh, : śrijainasiddhāntusudīpikāyāḥ.
jijñāsubhāvaṁ bhajatāṁ nitāntam, hitâya saṁkşiptakrtir madīyā. . This short work entitled Sri Jaina-siddhānta-dīpikā, which enlightens the courtyard of the Jaina principles has been composed by me for the benefit of those who entertain an ardent desire for knowledge. (VII) ८. अति -गगन-घनवम-दृष्टि युतेऽन्ये सुमाधवेमासे ।
सम्पूर्णाऽसितपक्षे, चूरूपुर्या त्रयोदशीविवसे ॥ 8. añghri?-gaganao-ghanavartma°-drști’yute'bde sumādhave mase. . sampurna'sitapakse cārupuryām trayodasidivase.
In the year 2002, on the thirteenth lunar day of the dark fortnight of the auspicious month of Vaiśākha, this work was completed in the town of Chūrū. (VIII) ९. द्वितीयावतिरेतस्याः, शोधिता परिवर्तिता। . दक्षिणप्रान्तयात्रायां, बंगलोरपुरे वरे ॥

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202
Illuminator of Jaina Tenets
9. dvitīyāvsttir etasyāḥ sodhità parivartitä,
dakșiņaprāntayātrāyāṁ bangalorapure vare.
Necessary additions and alterations were carried out in the second edition at Bangalore during my padayātrā (visit) of southern India. (IX) १०. यावन्मेवधरामध्ये व्योमिन चन्द्रदिवाकरौ ।
तावत्तेरापथाम्नाये जैनसिद्धान्तदीपिका ॥ 10. yavan merur dharāmadhye vyomni candradivākarau.
tāvat terāpathāmnāye jaina-siddhānta-dīpika.
As long as the Mount Meru exists on earth and the sun and the moon adorn the firmament, so long will the Jaina:siddhānta-dipika continue in the sacred lore of the Teräpantha Order. (X) '

Page #241

INDEX I
AUTHORS MENTIONED*
Akalanka, 69 fn, 70n, 91n. Amṛtacandra, 104n.
Bhiksu (Acarya), 80, 167. Jayācārya, 75fn. Locke, 6n.
Mahendra Kumar (Muni), 145fn. Mookerjee (Dr. S.), 182n. Oliver, James Willard, 194. Patanjali, 134n... Pujyapāda, 91n.
Abhidhana-Rajendra, 94n. Abhidharma Kosa, 54n, 56fn. Anagäradharmämpta, 109fn. Anuyogadvara, 14, 195-96fn. Ayäro, 54n, 115n. 139n, 169n. Bhagavati-Aradhana, 960.
Bhagavati-Sutra, 96n, 99n, 117n, 175fn. Dasaveālia, 113n.
Dhavala, 91n.
Jaina Philosophy of Non-absolutism (The),
182n.
INDEX II
WORKS AND PAPERS QUOTED
Jainendra-Siddhanta-Kośa, 87n.
Jhini Carca, 75fn.
Jñanabinduprakaraṇa, 87n.
Jñatrdharmakatha, 163-164fn.
Karma-prakrti (with annotation by Mala
yagiri), 62-63fn. Mahabharata. 174n.

Radhakrisṇan (Dr. S.), 115fn. Seal (Dr. B.N.), 55fn.
Siddhasenaganin, In, 10n, 91n, 134n, 145n. Sivaśarman, 62-63fn.
Tätia (Dr. N M.), 186n. Umāsväti, 107, 183n. Vasunandi, 109fn, 111fn. Whitman, 194.
Yasovijaya (Vācaka), 6fn, 135n.
Nayas-Ways of Approach and Observation,
186n.
Näyädhammakahão, 165-66n.
Nyayabinduṭīkā, 191.
Ovavdiyasutta, 70fn.
Pañca-samgraha, 142fn.
Pannavana, 12, 49-50, 66n, Malayagiri's
commentary on 82fn.
Pindaniryukti, 109-10fn, 112fn.
Positive Sciences of Ancient Hindus (The),
55fn.
Manusmrti, 54n.
Mind Alive, 50fn, 53n, 55-56fn.
Mülācāra, 109-110fn, 112fn; commentary on 109fn. Mundakopanisad, 104n. Nandisuttam, 37-38. Nandivrtti, 75fn. Navapadarthacaupai, 80.
*The numbers indicate pages, n refers to note, and fn refers to footnote,
Pramana-mimämsä, 191n.
Principal Upanisads (The), 115fn. Problems of Epistemology (The), 194. Samaya-sara-kalasa, 109n.
Sarvartha-siddhiḥ, 91n, 96n. Satkhaṇḍāgama, 139-41fn. Sravaka-prajñapti-tikā, 87n, 91n.
Studies in Jaina Philosophy, 59fn, 64n,
148n.
Suśruta-samhita, 54n. Sutrakrtänga, 138fn. Tattvärthädhigamasutra,
6n,
10n, 65n, Bhasya on 1n, 6n, 107fn, 145n, 183n. Tattvärtha-bhāṣya-țīkā, 75fn, 87, 96n, 134fn, 145fn.

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204
INDEX III
Tattvärtha-värttika, 69fn, 70n, 910, 94n,
96, 107fp. Thānam. 94n. 96n, 107fn. Uttaradhyayana-sutra, 79fn, 90n, 109fn,
163-64fn.
Uttarajjhayanani, 164-65n. Viśva-prahelikā, 107fn. Vyäkhyā on Patañjala Yoga, 135fn. Yoga-sutra, 143fn. Yukti-dipika on Samkhyakärika, 56fn.
INDEX III GENERAL SUBJECTS
Actualistic Approach, 186, defined 186. Inductive Reasoning, 180, defined 180. Analytical Approach, 184.
Inference, 180; defined 180, note on 180 Atom, 9, defined 1-10, principles regarding 810. combination of 11-13.
Influx, 26, 72, defined 72, five types of 84Attachment, 169, defined 171.
95. Attribute, 20, defined 20, kinds of 20-22. Intuition, 39. Beneficence, 174; defined, 174; kinds of Jaina Cosmology, 6n. 174.
Jaina Doctrine of Karman, 58fn, 134n. Berkeley, 188n.
Jaina Epistemology, 31n, 193n. Bhiksu Svāmin, 167.
Jalpa Ethics, 173n. Birth, 54, three kinds of 54-55.
Jaina Metaphysician, 6n, Metaphysics, 6n. Bondage, 26, 64, 146, defined 64, types of Jaina Ontology, 14n, 17n. 66-68.
Laina Philosophors, 59n. Brāhmanical literature, 34n, tradition 56n. Jainism, 104n, 130n, 151n, 156, 158n. Buddhism, 85n, 104n, 116, 119n, 130n, Karman, 58, defined 58, as the cause 60,
185n, Buddhists In, 31fn 119n, 188n, eight types of 60, states of 62.
Buddhist tradition 54n, 56n, 130n. Knowledge, 28, kind of 28, 37, definite 34, Charity, 172, defined 172.
verbal 34, kind of verbal 34-35. Cognition, 177-79.
Liberated soul, 97, defined 97, described Compassion, 162, defined 162, instruments 98-100. for 162.
Locke, 6n. Concentration, 126, 131, kinds of 127-28. Mahāvīra, 35n, 195n. Concomitance, 180.
Matter, 6, defined 6, attributes of 6-9. Connotation, 144.
Merit, 68, defined 68-69. Consciousness, 26-27, kinds of 27-29.
Mimāmsist, 188n, Croce, 1440.
Mind, 41. Demerit, 70, defined 70-71.
Mode, 22, defined 22-23, kinds of 23-24, Dhamma, 116n.
characteristics of 24-25. Dharmakīrti, 191n.
Naiyāyika, 3 n, 189 n. Digambara tradition, 86, 109n, 145n. Nescience, 38. Dissociation, 26, defined 79, 95, two kinds Newtonian Concept of Ether, 17 n. of 95-96, conditions of 121.
Nihilism, 188 n. Divine beings, 35n.
Non-eternal, 189, defined 189. Emancipation, 26, 59fn, defined 96, four. Non-soul, 57, 101-2, defined 57, kinds of fold path to 103-28.
57. Empirical, 177-78.
Nyāya School, 31 n. Empiricist, 188n.
Nyāya-Vaišeşika, 183-84 n. Energy, S3n.
Particular, 189, defined 189. Eternal, 189, defined 189.
Patañjali, 64 n, 130 n, Pātañjala Systems Etymological approach, 186, defined 186. 130-31 n. Ganadharas, 35n.
Penance, 131, defined 131. God, 68, 115, 194n.
Perception, 28, defined 28, kinds of 29-33. Happiness, 175, defined 175.
Popular Estimate, 187, defined 187. Hemacandra (Ācārya), 191n.
Probandum, 180. Hume, 188n.
Realist, 188 n.

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GENERAL SUBJECTS
Reality, 27, 189, defined 179. Recollection, 179, defined, 179. Reconciliation (of opposite traits), 190,
defined 190.
Samkhya, 1 n, 188 n, Yoga, 85 n, 104 n, 130 n.
Scientific appraisal (of naya), 187, defined 187.
Sense-organ, 39, kinds of 41, objects of 41. Sevenfold predication, 181, defined 181. Soul, 26, 100, defined 26-27, states of 4246, kinds of 47-52. Space, 3, kinds of 3. St. John, 115 n. Subjectivism, 188 n. Substance, 1, kinds of 1, defined 2. Suffering, 175, defined 2.
abadhakala (period of non-production), 64. abandha (not subject to bondage), 147. abhavya (unfit for emancipation), 135. abhigraha (resolve), 123.
abhigrahika (deliberate, of perversity), 74. abhinibodha (perceptual cognition), 28. abhinivesa (will to live) 64.
INDEX IV
SANSKRIT AND PRAKRIT WORDS
abhyantaram tapaḥ (intenal penance), 124. abrahma (incontinence), 117. acyutakalpa (having the life-span of 22 sagarás), 145 n.
ādāna (assimilation), 64. adananikşepa (careful using and laying of articles of regular use), 108, defined 113.
adharma (auxiliary cause of rest), 112, explanatory note on the meaning of 3 n.
adhyavasana (emotional impulses like fear, affection etc.), 154. agama (scriptural testimony), 179, defined 181.
aghatikarman (non-destroying karman), 61, explanatory note on 61 n. ahara (food), 154.
aharaka (the communication body), 149. ahimsa (non-injury), 106, 156, 157, defined 107.
ählädaḥ (delight), 175.
ajjava (Skt. ärjava-straightforwardness),
129.

ajiva (non-soul), 26, kinds of 57. ajñāna (nescience), 37.
Svetambara, 145 n.
Synthetic approach, 184, defined 184. Time, 1, 16, defined 14, inferred from 15, limited to the world of human beings, 19, relative and absolute 20. Transcendental, 177-78. Universal, 189, defined 189. Unreal, 189, defined, 189. Vaibhāṣika, 188 n.
Vaileşika Metaphysics, 6 n, School, 10 n. Vedanta, 1 n, 188 n.
Verbalistic Approach, 185, defined 185. Verbal Testimony, 181, defined 181. Whitman, 144 n.
Yasovijaya, 64 n, 135 n. Yoga-darśana, 64 n, 135 n.
205
ajñāna-nivrtti (cessation of nescience), 190. akāma (of nirjara), (involuntary) 95. ākāśa (space), explanatory note on the nature of 3n, kinds of 3-4. akaşaya (absence of passion), 94, defined
94.
akevali (non-omniscient) 148, defined 148. alambana (support), 128. amudhadrşti (unblurred vision), 92. amürttatva (incorporeality), 21. anabhigrahika (non-deliberate, of perversity), 74.
anākāra (indeterminate, of consciousness), 27. anantänubandhi (causing endless transmigration), 76. anantavattiya (Skt. anantavrită-reflection on endless transmigrations), 129. äṇārui (Skt. äjñāruci)-(predilection for revelation), 128.
anasana (fasting), 121, defined 122. andaja (born of egg), 54.
anekanta (indeterminate), 188, critical note on the nature of 188-89.
anicchāņuppehä (reflection on the transitoriness of things), 128. anindriya (mind), 41.
anistanivrtti (separation from the undesired), 175.
anitya (non-etenal), 188, defined 189. anivrttiḥ (non-abstinence), 171. anivrtti-bādarah (state of non-eradication of the residue of coarse passions), 140,

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206
INDEX IV
explanatory note on 141 n.
asiddhatva (state of non-emancipation), 46. aniyata-vipaka (uncertain fruition), 64, asmita (egohood), 64. anrta (falsehood), 132.
aspastam (lacking in vividness), 178. antarālagati (transition passage), 150, two- asrava (influx, of karman), 26, 139, defined fold 150.
72, explanatory note on the meaning of antarāya karman (hindrance-producing 73 n, five causes of 73. karman), 60.
aśrutanisrita (perception not depending anub häga intensity of bondage), 65.
on the verbal symbol), 29, kinds of 32. anukampa (compassion), 90.
asteya (non-stealing), 106, defined 107. anumāna (inference), 179, defined 180, astikāya (homogeneous continuum-spatiexplanatory note on 180 n.
ally extended substance), note on the anuppeha (Skt. anapreksā-contemplation), meaning and significance of 1 n, kinds 128, four kinds of 128.
of 2-4 . anuprekşă (self-contemplation), 114, expla- astikyam (spiritual belief), 90.
natory note on 114 n, objects of 115, ātmarakså (protection of the soul), 162..
detailed note on the objects of 115-17 n. åtmavikasa (uplift of the soul), 174 anusthāna (spiritual activity), 121.
åtmavikāsävarodhi (arresting the upliftment anuttaravimāna (enjoying the life-span of of the soul), 175. 33 sägarus), 145 n.
aśubha (reflection on the loathsome nature aņuvratas (smaller vows), 117, described, of the internal body), 129. 117.
ātapa (hot effulgence), 6. anuyogaḥ (explanation), 197.
aticăra (infringement), 91. aparatva (posteriority), 15.
ātmasuddhisādhana (means to the purificaaparigraha (non-possession), 106, 157, tion of the soul), 155. defined 107.
audarika (gross body), 149. apavartană (attenuation in duration etc. audāyika (state of soul resulting from reaof karman), 82.
lization), 46, varieties of 46. apāya (passions), 127.
aupapātika (beings of spontaneous birth), apāya (perceptual judgement), 134.
153. appamāna (Skt. apramāna—immeasurable), aupaśamika (state of soul resulting from 130 n.
subsidence of karman), 45, two kinds of apracyuti (want of lapse), 189.
45. apramattasamyataḥ (self-restrained, free autpattiki (perceptual cognition not depen
from remissness), 139, defined 139, ding on verbal symbol-as instantanenote on 139 n.
ous comprehension), 32. aprati pätin (infallible), 147 n.
avācya (inexpressible), 188, defined 190. aprakampa (absence of vibration), 94. avadhi (clairvoyance), 35, six kinds of 36, apramada (lack of remissness), 93, defined notes on 178 n . 93, explanatory note on 93-94 n.
avagaha (pervasion), 17. aptavacana (trustworthy statement), 181. avagraha (perceptual cognition), 29, 178, apunaravrttayaḥ (never returning to the kinds of 30. world) 97.
āvarana (covering of knowledge), 60. arati (disliking for restraint), 142 fn.
avāya (judgement), 29. arhan (deity), 155.
avinābhāvi (necessarily concomitant), 69. ārjava (straightforwardness), 158.
avipäkajā (of nirjarā, resulting before artha (implicit, of mode), 23.
maturation of karman due to penance), arthāvagraha (sense of knowledge with indistinct meaning), 30.
avirata samyagdrsțih (right belief attended arthaprakāśa (illumination of object of with non-abstinence), 133, defined 137. knowledge), 190
avirati (non-abstinence), 73 defined 74. arttadhyāna (concentration due to avvaha (Skt. avyatha-freedom from all anguish), 131, defined 131-32.
kinds of agitations and distractions), arūpinah (immaterial-devoid of the qua- 129. lities of matter), 100.
ayoga (absence of activity), 94, defined, 94. asamyama (non-restraint), 171, defined 171 ayogikevali (omniscience with total cessaasamkhyeyavarşayusah (those enjoying a tion of all activities), 137, defined 144, life-span of innumerable years), 153.
explained 147 n, 148 n. asammoha (freedom from subtle delusions), ayuska-karman (life-span-determining), 60.
bähya-tapaḥ (external penance), 121, diffeasamyata (unrestrained), 137.
rent kinds of 121-24. asarananuppehå (reflection on utter help- bandha (bondage), 26, 146, defined 64, lessness), 128.
different kinds of 65, various subjects asat (unreal), 188, 189,
of 66.
96 n.
129.

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bandha (integration or combination), 6,
two kinds of 8. bhäşă (careful language), 108, defined 108. bhāva (a kind of niksepa, name labelled
on an actual fact), 193, defined 193,
two kinds of 197. bhāva karman (predispositions of the soul,
good or bad), 58. bhaya (fear), 142 fn. bheda (disintegration), 6; kinds of 9. bhava (birth), 54, three kinds of 54, expla
natory note on 54 n. bhāva lesya (fresh leśyā arising from yoga),
81 n. bhāvanā (meditation), 115. bijabandhana (bondage as seed), 61. bodhi (enlightenment), 106, explanatory
note on 106 n. brahmacarya (celibacy), 106, 157, defined
107. Buddha (enlightened one), 97. carama sarira (human beings in their last
birth), 153. caritra (conduct), 45, 156-57. chadmastha (state of non-omniscience), 46,
148. chedopasthapya (reinitiation), 105: chāyā (reflection), 6. citta (definite knowledge, activating mind,
speech and body), 34. dana (charity), 172, defined, 172, kinds of
172, explanatory note on 173-74. darśana (intuition), 21. . darśana (faith), 134, 157. dayā (compassion), 162, defined 162, ins
truments for compassion, 162, detailed
note with stories on 164-66. deśa (fragment of an entity), 16. desavirata (partially abstinent), 133, 137,
145, defined 137, explanatory note on
138 n, dharana (retention), 29. dharma (auxiliary cause of motion), 2,
explanatory note on the meaning of 3
n. dharma (penance), 69. dharma (righteousness), 138, 155, defined
155, types of 60, 61, 156, explanatory
note on 156-57. dharmya dhyāna (concentration regarding
the nature of reality), 127, defined 127,
explanatory note on 128. dhrauvya (continuity), 189. dhyāna (concentration), 124, 142, defined
126, two kinds of 127.. dhyānalina (fully absorbed in concentra
tion), 139. dravya (substance), 1, 187. . dravya (a kind of niksepa, name labelled
on a substance with potentiality), 193,
defined 195, kinds of 196. dravya karman (material particles as kar
man), 58. dravya lesya (inherited leśyā), 81 n.
duḥkha (suffering), 175, defined 175. duḥkhābhipraya (desire for suffering), 171. duppaccakkhana (Skt. duşpratyākhyāna
bad abstinence), 138. duşpranidhana (perverse mindfulness), 75. dveşa (hatred), 142 fn, 169, 171, defined
171, explanatory note on 171. egāņuppehå (reflection on solitariness), 128. eşaņā (careful alms-begging), 108, defined
109, three types of 109 n, blemishes of
109-13 n. evambhūta (actualistic approach), 182,
defined 186, explanatory note on 187 n. gandha (smell), 6, kinds of 10. garbhaja (vertebrate beings), 54, three
kinds of 55. ghāti karman (destructive karman), 61,
explanatory note on 61 n. gotra (status of birth), 46. gotra karman (rank-determining karman),
60. guna (attribute), 2, kinds of 6-9, 20, defi
ned 90. gunasthāna (state of spiritual development
of soul), 87 n, 139, 145 n, note on the
duration of 144-45 n. gunavratas (qualifying vows), 118. gupti (self-protection), 114, comparative
note on samiti and gupti 114 . guru (preceptor), 155, defined 155. harisa (Skt. harşa---joy), 91 n. häsya (joking), 142 fn. heya (worthy of abandonment), 175. hissä (violence), 132. iha (speculation), 29. indriya (sense-organ), 39, kinds of 39, 40. Tryā (careful movement), 108, defined 108. iryāpathika (instantaneous, of bondage),
147. işatprägbhāra (slightly concave, of land),
99. istasamyoga (union with the desired), 175. jarāyuja (beings born with placenta), 54. jätismrti (memory of past life), 33. jina (a victor), 155. jiva (conscious being), 1, 151 kinds of 50,
51-52. jivasthana (states of the soul), 133, expla
natory note on 133 n, fourteen states
of 133 n. jñāna (knowledge), 28, 134, 157, kinds of
28. jugupsā (disgust), 142 fn. kåla (time), 1. kāmkşă (perverse proclivity), 91. karana (operation of spiritual energy), 87,
three kinds of 88. karman (karmic material particles), 58,
twofold distinction of 58 fn. explanatory note on the nature of 59 fn, eight types of 60, various states of 63, comparative note on various states of 64 n, note on the relation between self and 65 n.

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INDEX IV
kärmana (karmic body), 149.
defined 135. karma-vargaņā (group of karmic atoms), mithyātva (perversity), 73, 44 n, defined 73, 59, explanatory note on 59 fn.
two kinds of 74, explanatory note on karmaviccheda (separation of karmic 74 n. matter), 95.
moha (delusion), 169, defined 169. karmiki (perceptual cognition not depen-mohamisrita (intermixed with delusion),
ding on verbal symbol as cognition 164.
developed by practical experience), 32. mohanīya karman (deluding-karman), 60. karunā (compassion), 130 n.
mokşa emancipation), 26, defined 96, kaşāya (passion), 73, 142-43, defined 75, paths of 103.
kinds of 76, sub-varieties of 76, expla- mrşă (falsehood), 117.
natory note on sub-varieties 77 n. mudita (appreciative joy), 130 n. kaşaya-nisyanda (product of passions), mukti (release from greed), 158... 82 n.
mürtatva (corporeality), 21. kayakleša (austerity), 121, defined 123. mutti (Skt. mukti-release from greed), käyotsarga (detachment from body), 123. 129. kevalajñāna (omniscience or perpect know- naigama (a kind of naya-pantoscopic i.e. ledge), 37, 178.
figurative and conventional), 182, defikevalin (omniscient), 152.
ned 182, explanatory note on 183 D. khamti (Skt: kşānti-forbearance), 129. nāma (kind of niksepa, a name labelled kriyà (activity), 15.
arbitrarily), 193, defined 194. kşanti (forgiveness), 158.
nāma karman (body-determining karman), ksapaka (extirpating state), 141, 145.
60. kşaya (destruction of karman), 43
napumsaka-veda (dual sex passion), 142 fn. ksāyika (state of soul consequent upon navatattva (nine categories in Jainism),
total destruction of karman), 45, varie- 101, simile of lake in respect of 101. ties of 45.
naya (ways of approach) 177, defined 182. ksayopasama (destruction-cum-subsidence note on 182 n, sevenfold 182, kinds of of karman), 44.
187. kşāyopašamika (state of soul resulting nidhatti (incapability of all the processes
from destruction-cum-subsidence of except augmentation and attenuation) karman), 46, varieties of 46.
62. labd hi (peculiar capability arising from the nikācană (incapacitation, 62.
inoperative conditions of obscuring kar- nikacitakarman (unalterable karman due to mans), 40, 145, explanatory note on the process of nikācană), 64. 41 n.
nikşepa (transferred epithet), 177, 192, lāghava (lightness), 158.
defined 192, explanatory note on the laukika (mundane), 174, defined 175.
nature of 193, four kinds of 192. leśyā (aural colouration), 46, meaning ex- nikșipta (an object subjected to nikşepa),
plained, 80, explanatory note on 81 n, 197, various means of explanation of five kinds of 81, explanatory note on 197. kinds and theories of 81-82 n.
nimittaja (conditioned by other factors), lokadharma (righteousness popular), 158,
its difference from righteousness proper niravadya (pure or righteous charity), 172, 159, described 159, 160-61.
defined 172. lokottara (super-mundane), 174, defined nirdesa (description), 197. 174.
nirdhūta moha (with delusion completely maddava (Skt : mārdava-humility), 129. expelled), 97. mådhyasthya (impartiality, equanimity), nirgrantha (free from fetters), 155. 171, defined 171.
nirjară (dissociation of karman), 26, 145, mahāvratas (great vows), 106, description 156, genesis of 79, defined 95, two kinds of 106.
of 95, explanatory note on kinds of maitri (friendliness), 130 n.
96n, conditions of 121. manah (mind), 41.
nirupakramayuh (not subject to abrupt manahparyāya (cognition of mental end of life-span), 153, defined 153.
modes), 36, 178, kinds of 36, note diffe- nirveda (detachment), 90. rentiating it from avadhi, further notenisaggarui (Skt: nisarga ruci-natural preon 178 n.
dilection for truth), 128. märanåntika (death-proximity), 152. nisargaja (spontaneous), 87. mårdava (gentleness), 158.
niscaya (scientific appraisal), 187. mati (perceptual cognition), 28, 179; note nişkarma (salvation), 139.
on the nature of 28 n, kinds of 29, fur- nitya (eternal), 188, defined 189. ther note on 199 n.
nivstribādara (apūrvakarana-state of mithyadrsti (perverted belief), 133, 146; very limited eradication of coarse passi
87.

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209
ons), 139, explanatory note on 141 n. niyata-vipaka (certain fruition, of karman),
64.
noindriya (mind), 41. ogādharui (Skt. avagādharuci-deep and
steadfast predilection), 128. padipucchana (Skt : pratiprcchana—inqui
ring regarding words and their mea-
nings), 128. papa (demerit), 26, defined 70. pāpacarana (sinful activity), 162 parāghata (accident), 154. paramänu (atom), 9, note on indivisible
nature of 10 n, note on combination of
12 n, chart-union or non-union of 13. pāramarthika (transcendental), 177, defined
178, varieties of 178. parapāşanda (heretic), 91. paratva (priority), 15. pariharavisuddhi (purification through
penance), 105. pariņamana (change), 189. parināma (transition), 191 n. parināma (transformation), 15, 45. pärināmiki (perceptual cognition not de
pending on verbal symbol as condition
of mature experience), 32. parivartanā (Skt : parivartana-recapitula-
tion of text learnt by rote), 128. paroksa (mediate--non-intuitional cogni
tion), 177, defined 178, varieties of 178
79. paroksa (indirect), 134. paryälocana (contemplation), 121. paryāpta (developed, of soul), 51. paryāpti (bio-potential), 52, kinds of 52. paryaya (mode), 2, 22, 184, kinds of 23,
distinguishing characteristics of 24. - phala bandhana (bondage of effect), 61. potaja (being born without placenta), 54. prabha (lustre), 6. prabhāvanā (generation of respect for Jaina
scripture), 92. pradeša (mass of karmic matter), 65. pradeśas (points of space), 151. pradeśa (indivisible point), 16. praksepana (projection), 151. pramada (remissness), 73, 139, defined 75,
explanatory note on the meaning of 75
fn, 139 pramana (valid cognition), 177, defined
177, kinds of 177. pramana (condition of knowledge). 191 n. pramātā (subject of knowledge), 192. pramattasamyata (self-restrained but sub
ject to remissness). 133, 138, defined
138. prameyatva (being an object of knowledge), prameya (object of knowledge), 187, defi
ned 188, critical note on real object
188 n. pramiti (authentic knowledge), 190, critical
note on the nature of 190-91.
prāņa (bio-energy dependent on bio-poten
tials), 53, ten kinds of 53, explanatory
note on 53. prasangaja incidental protection of life),
166, three stories on the moral value of
167-69. prasupta (dormant state), 64. pratibandhi (restricted), 169. pratighäta (obstruction of power), 60. pratimă intensive course of discipline),
179, detailed description of 119, detai
led note on various kinds of 119-20 n. prati prasava (final elimination), 143 n. pratisamlinata (seclusion) 121, defined 124. pratyabhijña (recognition), 179, defined
179. pratyākhyāna (abstinence from causing
injury to living beings), 162. pratyākhyāna (renunciation), 76, explana
tory note on 93 n. pratyakşa (immediate, intutional percep
tion) 177, defined 177, kinds of 177. pravsttinimitta (real meaning), 186. prāyaścitta (atonement), 124, defined 124. preyaḥ sampadana (accomplishment of
happiness), 160. pudgala (matter), 1,150, note on the mean
ing of pudgala and its attributes 6 n, punya (merit), 26, defined 68, explanatory
note on its relation with dharma 70 n. purvakoti (ten million pūrvas), 144-45 n. purusa-veda (masculine sex passions), 142
fn. rāga (attachment), 142 fn, 171, defined
171. rasa (taste), 6, kinds of 10. rasa-parityāga (abstinence from delica
cies), 121, defined 123. rati (liking for non-restraint), 142 fn. raudradhyāna (concentration due to anger),
132, defined 132. rjusutra (straight and direct), 182, defined
184, explanatory note on 185 n.. rūpin (material), 101. Sabda (sound), 6, kinds of 10. śabda (verbalistic naya), 182, defined 186,
explanatory note on 185 n. sādhana (probans), 180. sādhyajñāna (the knowledge of proban
dum), 180. sadupadesa (rightpersuasion), 162. sakāmå (of nirjarā, voluntary), 95. säkära (determinate, of consciousness), 27. sama (tranquillity), 90 sämänya (general quality), 20, 183. sāmāya (universal), 188, defined 189. samasti (group), 170. samava (instant), 14. samabhirūdhah (etymological approach),
182, defined 186, note on 186 n. såmåyika (abstinence from all sinful acti
vities), 105. sambhiri (fear from understanding the
miseries of hellish life), 91 n.
2.
21.

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210
INDEX IV
teristics of 90, various infringements of
91.
samudghāta (expansion of soul), 151,
defined 151, seven kinds of 151-52,
explanatory note on 151 n, 151 fn. samgati (reconciliation), 190. samghāta (redintegration), 11. samgraha (synthetic approach), 182, defi
ned, 183. samiti (comportment), 108, described 108,
explanatory note on 180 n. samkalpa (intention), 182. samkalanātmaka (synthetic, of knowledge),
179. sāmparāyika (leading to transmigration),
146. sammucchinnakriya (stage bereft of all
vibration), 147. samvara (inhibition), 156. sāmvyāvahärika (empirical), 177, defined
178, explanatory note on 178 n. samskära (memory trace), 179. samyama (self-restraint), 158, 172, defined,
172. samyamopavardhaka (promoting self-res
traint), 172. samyag-darśana (right faith), 144 n. samjna (thought capacity) 50, explanatory
note on 51 n. samlekhana (scraping penance unto death),
121, explanatory note on 121 n. sammūrcchima (invertebrate beings), 54-55,
explanatory note on 53 n, 55 fn. samka (scepsis, i.e. doubt regarding end),
91. samsarānuppehå (reflection on the nature
of transmigration), 128. samsärin (a being subject to birth and
death), 47, explanatory note on 47 n. samkramana (mutul transformation), 62. samsärabhirutva (fear of worldly life), 91
n. sumstava (cultivation of familiarity), 91. samsthāna (configuration), 6, 24, definite
and indefinite 9. samvara (stoppage of influx, of karman),
26, defined 84, five types of 84. samvega (desire for salvation), 90, explana-
tory note on the meaning of 90-91 n. samyag-cäritra (right conduct), 104, defi
ned 104, five types of 105. samyag-darśana (right faith), 103, defined
103, note on the relative importance of
104 n. samyag-drsti (right belief) 145. samyag-jñāna (right knowledge), 103, defi
ned 103. samyagmithyādrsti (right-cum-wrong be
lief), 133, defined 136, explanatory note
on 136-37. samyak tapah (right penance), 121, defined
121. samyaktva (right attitude or faith), 85, ex
planatory note on 85 n, five kinds of 85, two kinds of 87, explanatory note on five kinds of 86-87 n, defining charac
samyama (restraint), 46. samyoga (conjunction), 24. śarira (body), 148, five kinds of 149. śariri (embodied being, or soul), 148. sarvatha (absolutely), 143. sarvavirata (totally abstinent), 138, 145. sāsvādana (residual tasting of right faith)
85, 133, defined 136 sat (real), 188, defined, 189. satya (truthfulness), 106, 157, defined 107. sauksmya (subtlety), 6, ultimate and rela
tive 9. sävadyavrtti (sinful propensity), 92.. sayogikevali (omniscient with activities),
133, defined, 143. siddha (liberated soul), 47, 97, defined 97,
fifteen kinds of 98, upward movement,
98. sikşavratas (supplementary vows), 117,
kinds of 118, detailed explanatory note
on 118-19 n. skandha (aggregated compound of atoms)9. soka (sorrow), 142 fn. sparsa (touch),.6, kinds of 10. sparsa (contact with snake and the like),
154. sparśana (contact), 197. spaşta (vivid), 177. śruta (spiritual knowledge), 156. śruta (verbal testimony), 179. śrutajñāna (verbal knowledge), 34, note on
the fourteen kinds of 34 n. śrutanisrita (perception depending on the
verbal symbol). 29, kinds of 29, note on
twenty-eight types of 32 n. sthapana (a kind of niksepa) (name labe
lled on a representation), 193, defined 194, two kinds of 194-95, explanatory
note on 145. saptabhangi (sevenfold predication), 181,
defined 181. smrti (recollection), 179, defined 179, expla
natory note on 179 n. steya (stealing), 132. sthaulya (extensity), 6, ultimate and rela
tive 9. sthāvara (immobile), 47. sthirikarana (stabilization in faith), 92. sthiti (duration, of bondage), 65. strīveda (faminine sex passions) 142 fn. sudhyata (proper concentration), 157. sukha (happiness), 175, defined 175. sukhābhiprāya (desire for happiness). 171. śukladhyāna (pure concentration) 127, defi
ned 128, four kinds of 128-29, three stages of 129 n, detailed comparative
note on 129-30 n. sūkşma samparāya (conduct attended with
subtle passions), 105, 142, 146. sutapasyita (well-practised penance), 157. suttarui (Skt: sütraruci-predilection for
scripture), 128

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SANSKRIT AND PRAKRIT WORDS
211
svab häva (intrinsic, of mode), 23. svadhita (scriptural study), 157. svādhyāya (study of scriptures), 124, defi-
ned 126 tamah (darkness), 6. tanu (incipient state), 64. tapaḥ (penance), 131, 157-58. tai jasa (luminous), 149. tarka inductive reasoning), 179, defined
180. tattva (a real entity), 26, 177, explanatory
note on the ultimate status of 26 n. tirtha (religious doctrine), 98. tirthamkara (founder of religious doctrine),
98, 155. trasa (mobile), 47, note on locomotion
50 D. tyāga (renunciation), 158. ucchväsanihsvāsa (suffocation), 154. udāra (operative state), 64. udaya (state of realization), 45. udd yota (cold effulgence), 6. udiraņā (premature realization), 62. udvartana (augmentation in duration etc.
of karman), 62. ūnodarikā (semi-fasting), 121, defined 122. upabrmhana (strengthening of faith), 92. upacara (transference of epithet), 95. upādhi (non-essential qualities of soul), 62 upagraha (auxiliary powers of the body
like speech, food etc.), 5. upakāra (beneficence), 174, defined 174,
two kinds of 174. upakrama (abrupt end, shortening of the
life-span), 153-54, seven causes of 154. upapātaja (beings born spontaneously), 54
55.: upasama (subsidence i.e. cessation of the
deluding-karman), 43. upaśamaka (repressing state), 141, 145. upaśämta (repressed), 143. upayoga (conscious activity), 27, 191 n,
kinds of 27. upekșa (indifference to the wicked), 130 n. utpāda (origination), 189. utsarga (careful disposal of excreta), 108,
defined 113. uttamapurusas (extraordinary personalities),
153.. vācva (expressible), 188, defined 190. vaikriya (the protean body capable of
transformation at will), 149. vainayiki (perceptual cognition not depen-
ding on verbal symbol as condition of
faithful service), 32. vaiyavrtya (selfless service), 124, defined
126. varņa (colour) 6, kinds of 10. vartana (duration), 15, 21. våtsalya (devotion), 92. vāyaṇā (Skt: vācana) imparting training
in scripture, 128. veda (sex), 46. vedaka (enjoyment of relevant karman),
85.
vedaniya karman (feeling-determining kar
man), 60. vedana (distress), 151. vibhāga (disjunction), 24. vibhanga (para-clairvoyance), 38, explana
tory note on the meaning of 38 n. vibhāva (extrinsic, of mode), 23. vibhedaka (differentiation), 184. vicāra (concentration attended with con
ceptual activity), 131 n, comparative
noce on the meaning of 130-31 n. vicaya (reflective analysis), 127, 130 n. vicchinna (interrupted state) 64. vicikitså (doubt regarding means), 91. videha (disembodied), 97. vikala (deficient), 178. rikalpa (type), 155. vikära (distortion, of faith etc.), 60. vikatha (idle talk), 75. ikrti (stimulating products like ghee, milk
etc.), 123. viparyaya (opposite), 175. vilaya cessation of karman), 42. vinaya (reverence), 124, defined 125. vipäka (fruition of karman), 64-65. vipäkajä (of nirjară, resulting from matu
rity of karman), 96 n. vipākacintana (deliberation on karmic
fruition of violent indulgence), 162. vipariņāma (reflection on the change and
impermanence), 129. vipaśyanā (analytical introspection on the
nature of the mental and physical phe
nomena), 130 n, defined 130 n. virati (abstinence), 92, 172. virya (energy), 21, 45.. vitarăga (one free from passions), 94, 147,
explanatory note on 94 vitarka (concentration attended with verbal
activity), 131, comparative note on the
meaning of 130-31 n višeşa (specific quality), 20. višesa (the particular), 188, defined 189. viussagga (Skt: vyutsarga)-abandonment
of the body, 129. vivakşă (intention), 155. vivakṣita (intended), 196. vivega (Skt : viveka-perception on the
otherness of the soul from the body),
129. vikekajam jñānam (omniscience), 135. vrtti (manifestation), 169. yrttisamkşepa (conditional acceptance of
alms), 121, defined 123. vyábadha (hindrance), 62. vyañjana (explicit, of mode), 23. vyanjanavagraha (vague sensory cogni
tion of an object), 30, explanatory note
on the nature of 30 n. vyāptijñāna (the knowledge of universal
and necessary concomitance), 180. vyaşti (individual), 170. vyavahara (analytic approach), 182, defined
184.

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INDEX IV
vyavahdra (popular estimate), 187.
132. vyavastha (convention), 159.
yathāvidhi (systematic), 184. vyaya (cessation), 189. .
yathartha jñāna (true knowledge), 177. vyutpattinimitta (etymological meaning), yoga (activity), 73, defined 77, kinds of 78. 186.
yoni (birth-place), 56, note on different vyutsarga (abandonment), 132, defined types of 57.

Page #251

The Author Birth
: 1915 Initiation & Ordination : 1926 Accession to Ācāryaship : 1936 Launching the Aņuvrata Movement
: 1949 Honoured with the status of Yugapradhāna
: 1971 Acārya Sri Tulsi is a prolific writer with more than 100 books to his credit. His early compositions on Jaina Logic, Epistemology, Ethics and Yoga were written in classical Sanskrit.
As early as 1955, at Ujjain, Ācāryasri decided on a Synod (vícana) to critically edit the entire corpus of the Jaina āgamas. He appointed a band of monks and nuns of his Order to do the work. A rapid success was achieved and all the 32 texts of the Ardhamāgadhi canon were edited with complete word index, ten volumes also having already been published, by 1981.
Acāryasri is not only a voluminous writer, he is also a religious leader of international repute. His concept of ethics is not limited to the exaltation of an individual, but it envisages a national and international ethics for ushering in world peace. His Anuvrata Movement is basically a step in that direction.

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