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-Siddhanta-Dipika 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-dipika composed in Sanskrit by Acarya Sti Tulsi in sutra-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 Vacaka Umasvati in Sanskrit with an auto-bhasya. 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 paryapti, 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. arambha (the aggressive urge) and parigraha (the possessive instinct) as explained in the ancient Jaina scriptures. Vain Education International For Personal & Private Use Only

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ILLUMINATOR OF JAINA TENETS (JAINA-SIDDHANTA-DIPIKA) 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 mattI lAunu ka ANEKANTA SODHA-PITHA Jain Vishva Bharati LADNUN, RAJASTHAN INDIA For Personal & Private Use Only

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(c) 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, For Personal & Private Use Only

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PUBLISHER'S NOTE Anekanta 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 Jainasiddhanta-dipika of Acarya 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 Acarya Tulsi As early as 1949, giving a vivid picture of what he saw and felt about Terapantha Order and its Head, His Holiness Acarya 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 Acarya 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 For Personal & Private Use Only

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PREFACE 1 The idea of the English translation of the Jaina-siddhanta-dipika 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 Acarya Sri Tulsi. Professor Mookerjee was very much impressed by the depth and lucidity of the sutras and the auto-commentary of the Jaina siddhanta-dipika Giving his impression of his erudition, Professor Mookerjee observed : "Acaryasri 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-siddhanta-dipika 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 Acaryasri and Yuvacaryasri 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, For Personal & Private Use Only

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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 astikayas 1, kala (with note on astikaya) 2, dravya as the substratum of guna and paryaya 3, dharma (the auxiliary cause of motion) 4, adharma (the auxiliary cause of rest) 5, akasa-as doing act of accommodation (with note on dharma and adharma) 6, loka and aloka 7, loka comprises six substances 8, multiform relationship between fiva 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 padgalastikaya 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 ruksa 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, akasa have no motion (note appended) 24, innumerable pradesas in dharma, adharma, akasa and jiva and other material bodies 25-27, atom and time have no pradesa 28-29, desa-a fragment of an entity 30, pradesa-the indivisible unit of a substance 31, dharma and adharma pervade entire cosmic space (note appended) 32, spatial extension of pudgulas and jivas 33-34, time exists only in region of time (with note on samayaksetra) 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 For Personal & Private Use Only

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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 samjna, cinta and abhinibodha) 8, two kinds of mati 9, classification of srutanisrita mati 10, avagraha defined 11, vyanjanavagraha and arthavagraha (with detailed note) 12, iha 13, avaya 14, dharana (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, parinamiki 20, jatismsti also a kind of perceptual cognition 21, citta is definite knowledge 22, srutajnana defined 23, fourteen varieties of srutajnana 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, sruta 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 qua 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, bhava defined 42, 43, nature of the soul 44, 45, upasama 46, total cessation of all the karmans 47, destructioncum-subsidence of karman 48, udaya 49, parinama 50, two kinds of aupasamika state 51, varieties of ksayika state 52, varieties of ksayopasamika state 53, varieties of audayika state 54. LUSTRE III ASCERTAINMENT OF THE CLASSIFICATION OF SOUL AND NON-SOUL 45-57 Two kinds of soul - samsari and siddha 1-2, samsari are of two kinds-trasa, sthavara (with note on samsari) 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, paryapti defined 10, sixfold paryapti 11, prana defined, (with detailed note on prana and paryapti) 12, tenfold pranas 13, three kinds of birth (with detailed note on sammurcchima in Jaina, Bauddha and Brahmana traditions) 14, threefold vertebrate (garbhaja) 15, spontaneous and accomplished (upapataja) 16, invertebrate (sammarcchima), (with note) 17, seven kinds of birthplaces (with note on sacitta, acitta, sita, usna, samvrta and vivrta) 18, defining characteristic of non-soul is For Personal & Private Use Only

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CONTENTS absence of consciousness 19, varieties of non-soul-dharma, adharma, akasa, kala 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, ghati, aghati karmans (with note) 4, various states-bondage, augmentation, attenuation, existence, realization, premature realization, transference, subsidence, nidhatti and nikacana (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 Pannavana and Tattvarthadhigama. sutra 8, duration 9, intensity 10, accumulation of aggregates (pradesas) (note appended) Il, merit-auspicious karman 12, punyabandha concomitant with dharma (note appended) 13, demerit-inauspicious karman 14, merit and demerit distinguished from bondage qua substance and qua 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 kasayas) 24, activityof body, speech and mind 25, auspicious and inauspicious activity 26, nirjara of karmic matter in auspicious activity 27, lesya means transformation of the soul due to association with material aggregates of body, speech and mind (note appended) 28, lesya classified-black, blue, pigeon-coloured, luminous, filament-coloured, and white (with note on dravya-lesya and bhava-lesya) 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. For Personal & Private Use Only

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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 karana-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 vitaragata) 14, absence of activity 15, nirjara defined 16, penance also is a sort of nirjara 17, voluntary and involuntary nirjara (with a detailed note on nirjara) 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 darsana, jnana, caritra 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, mahavratas-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, irya-careful movement in walking (note appended) 13, bhasa--sinless utterance (with note) 14, esanabegging alms free from blemishes (detailed note on esana)fifteen udgamadosas, sixteen utpadanadosas, ten grahanaisana and five paribhogaisana) 15, adana-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, amipreksa--self For Personal & Private Use Only

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CONTENTS contemplation, or meditation (note appended) 19-20, objects of contemplation enumerated (detailed note on twelve bhavanas) 21, partial abstinence 22, anuvratas-abstinence from gross violence, falsehood, stealing, incontinence and possessiveness (note appended) 23, seven siksavratas-four practical vows and three qualifying vows (detailed note appended) 24, pratimas-intensive courses (detailed note appended on eleven pratimas) 25, samlekhana - scraping penance unto death (note appended) 26, conditions of great falling off of karman (mahanirjara) 27, right penance 28, six external penances enumerated 29, anasana-avoidance of aliments 30, unodarika-reduction 31, vrtti-samksepaconditional acceptance of alms 32, rasa-parityaga-abstinence from delicacies -33, kayaklesa-austerity 34, pratisamlinata -seclusion 35, six internal penances enumerated 36, prayaScitta-ten kinds of atonements 37, vinaya-reverence 38, vaiyavsttya -tenfold service 39, svadhyaya-scriptural study (of five types) 40, dhyana-fixing of thought 41, dharmya and sukla-dhyanas 42, four kinds of dharmya dhyanas (detailed note on dhyanas 43, sukla-dhyanas-pure concentration of four varieties (note) 44, concentration due to anger and anguish is not penance 45, arta dhyana defined 46-47, raudra dhyana--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, mithyadistiperverse notion about truth (note appended) 3, sasvadana samyagdssti-lingering taste of right belief (note appended) 4, right-cum-wrong belief (with note) 5, aviratasamyagdsstiright belief attended with non-abstinence 6, desaviratapartially 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 gunasthanas) 9, nivsttibadara-soul possessed of dissimilar coarse passions 10, anivsttibadara-soul with similar coarse possions (detailed note on 8th and 9th states of spiritual development) 11, two ladders of ascent to higher states 12, suksmasamparaya--soul having subtle passions (detailed note on this gunasthana) 13, souls with repressed or extirpated delusion 14, sayogikevali-omniscient with activities 15, ayogikevali---omniscient with total cessation of all activities 16, duration of the gunasthanas (detailed note appended) 17, eight states of nirjara (note appended) 18, transmigrative bondage of karmans 19, karmic bondage in the case of vitaraga 20, omniscient with total cessation of activities (note on the 14th stage appended) 21, non-omniscient envelopedin For Personal & Private Use Only

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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, audarika, vaikriya and aharaka bodiesprogressively subtler 26, taijasa and karman 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, ahimsa 5, srutacaritra 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 Jnatrdharmakatha 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 Bhiksusvamin 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, dvesa-desire for inflicting suffering 12, madhyasthya-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, nirvadyadana promotes self-restraint 17, upakara-offering cooperation 18, mundane and supramundane beneficence 19, lokottara upakara uplifts the soul 20, For Personal & Private Use Only 162-176

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CONTENTS laukika upakara fond not getting the una sent of the soul is laukika upakara not for self-restraint 21, sukha-delight for getting the desired and not getting the undesired 22, duhkhaopposite 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, pramana--what takes stock of reality 2, pratyaksa and paroksa valid cognition 3, pratyaksa is vivid cognition 4, two kinds of pratyaksa (immediate intuition) 5, paramarthika (transcendental) means intuition of the omniscient 6, avadhi and manahparyaya are inferior varieties of the above (note appended) 7, samvyavaharika (empirical intuition) depends upon sense-organs and mind 8, paroksa (mediate) cognition lacks in vividness (note appended) 9, mati and sruta pramana are also paroksa 10, five varieties of paroksa enumerated 11, smsti-stimulation of memory trace "that thing" (note appended) 12, pratyabhijna -synthetic cognition "this is indeed that" (note appended) 13, tarka-knowledge of universal and necessary concomitance 14, anumana--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. vyavahara (analytic approach)-systematic differentiation of the synthetic class-concepts 22, rjusutra (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, samabhirudha (etymological) - cognizance of the difference of words 25, evambhuta (actualistic-cogpizance of a real as its true meaning (note appended) 26, two more varieties of naya-niscaya (scientific) and vyavahara (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, visesa 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, vacya is what comes within the province of speech 36,"avacya is beyond the province of speech 37, reconciliation of diversity of relations is sangati 38, result of pramana cessation of ignorance or illumination of the cognizable stic approaesent mode Straight appration of the -cognizanete appended) ach)-cogni, yn For Personal & Private Use Only

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CONTENTS object (detailed note appended) 39, other result-knowledge about avoidance or acceptance or unconcern 40, the self is the pramata 41, niksepa defined 42, four kinds of niksepa enumerated 43, nama (name la belled arbitrarily) 44, sthapana (Dame labelled on a representation), (note appended) 45, dravya (name labelled on a substance with potentiality) 46, bhava (name: labelled on an actual fact) 47, entities subjected to niksepa 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 For Personal & Private Use Only

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INTRODUCTION The Jaina-siddhanta-dipika 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 Acaryasri and Yuvacaryasri 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 tattvarthas or tattvas (categories of truth) has a prototype in the four arthapadas, namely, heya (the avoidable), heya-nirvartaka (the basic cause of the avoidable), hana (avoidance), and hanopaya (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), arogya (cure), and bhaisajya (remedy), the spiritual science too has four parts, namely, samsara (transmigration in the world), samsara-hetu (cause of transmigration), moksa (emancipation), and moksopaya (the path leading to emancipation). The four arthapadas, asserts Uddyotakara, are expounded by all the acaryas 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: etani catvary arthapadani sarvasv adhyatmavidyasu sarvacaryair varnyanta iti. Also see ND, p. 11, For Personal & Private Use Only

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xiv INTRODUCTION kara. In the Ratnagotravibhaga, 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, jiva-ajiva, asrava-bandha, samvara-nirjara, and moksa. Here the first group stands for the samsara consisting of the interaction between jiva (sentient principle) and ajiva (non-sentient principle), the second represents the basic cause of samsara, the third explains the way of disentanglement from transmigration in samsara, 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 astava and bandha are sarvara and nirjara. Samvara is inhibition of instincts and impulses. The nirjara is total uprooting of the instincts and impulses. The result of samvara and nirjara is moksa (emancipation). Almost all Indian philosophers are mostly agreed about the first two tattvas, namely, samsara and samsara-hetu There are, however, different opinions regarding the nature of moksa (emancipation) and the moksopaya (the path leading to moksa). 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. pee. 1 IV. 52: vyadhir jneyo vyadhihetuh praheyah svasthyam prapyan bhesajam sevyam evam/ duhk ham hetus tannirodho'tha margo jneyam heyah sparsitavyo nisevyah 11 For Personal & Private Use Only

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INTRODUCTION II. SUBSTANCF, QUALITIES, MODES -DRAVYA, GUNA, PARYAYA 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? Kanada 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 (samavayi-karana). An effect must have a substratum and this substratum is necessarily a substance. Umasvati defines dravya (substance) as that which is possessed of gunas (qualities) and paryayas (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 Umasvati 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 TSu, V. 37. 2 Ibid., V. 40. 3 Sarvarthasiddhi, V. 29-30 : sad dravyalaksanam; utpada-vyaya-dhrauvya-yuktam sat. For Personal & Private Use Only

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INTRODUCTION 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 Siddhasenagani in the following verse: xvi abhinnamsam 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 (paryaya) 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 parinamah. dharmisvarupamatro hi dharmah, dharmivikriyaivaisa dharmadvara prapancyata 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 KALA The Jaina philosopher postulates six dravyas (substances) of which the five, namely, jiva, dharma, adharma, akasa and pudgala are astikayas, and the sixth, namely, kala is not an astikaya. Astikaya means a substance that has an extended body. Kala has no extension in space, because it is atomic in magnitude. Siddha senagani has given a novel interpretation of the term astikaya. The particle asti indicates the persistent nature of a substance, whereas the expression kaya stands for the aspects of utpada (origination) and vyaya (cessation).3 The purpose of the expression kaya in astikaya, according to Umasvati, however, is to indicate the plurality of pradesas (points) in the substances, namely, jiva, dharma, adharma and akasa and the plurality of avayavas (parts) in the material bodies, another purpose being the 1 TSu, Vol I, p. 394. 2 YBh, III. 13. 3 TSu, Vol I, pp. 317-8: kayasabdenapattir abhidhitsita'stisabdena dhrauvyam iti. (apatti avirbhavatirobhavau, vastuna utpada-vinasav iti yavat)......asti casau kayas cety astikayah, dhruvas casav utpadavinasavams cety arthah. For Personal & Private Use Only

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INTRODUCTION xvii exclusion of kala from the category of astikaya because it has neither pradesas nor parts. A material atom (paramanu) 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 (dravyavayava), but it has indeed logically intelligible parts (bhavavayava). In this connection it is necessary to explain the nature of a pradesa with reference to the substances. The jiva, dharma, adharma and lokakasa (cosmic space) have each an equal number of pradesas which are numerically innumerable. Now the problem is-how can a jiva which has different magnitudes co-extensive with the body that it might happen to occupy have the same number of pradesas as that in the dharmasti. kaya or adharmastikaya that spread over the whole of the cosmic space? The Jaina conception of pradesa explains the problem. A pradesa has dimensions, and a standard pradesa is the pradesa of dharmastikaya, adharmastikaya or akasastikaya. Thus the cosmic akasa is conceived as having an innumerable number of pradesas. In other words, the dimension of a standard pradesa is the volume of the cosmic akasa divided by an innumerable number. This is about the standard pradesa. The pradesa 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 pradesa of a soul in its maximum expansion is coextensive with the standard pradesa of dharmastikaya, adharmastikaya and akasa. 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 pradesas remains fixed, being innumerable in number, there being only contraction and expansion of the pradesas according to necessity. The upshot is that a pradesa of Jaina philosophers is not like the Euclidean point that has no dimension. It is perhaps comparable to the 1 Ibid., p. 316: kayagrahanam pradesavayava-bahutvartham addhasamayaprati sedhartham ca. 2 Ibid., pp. 318-9 : nanu caiko'pi parmanuh pudgaladra vyam eva. sa katham bahvavayavo bhavet? kimatra pratipadyam ? nanu prasiddham evedam eka-rasagandha-varno dvisparsas cinur bhavati, bhavavayavaih savayavo dravyavaya: vair niravayava iti. agamas ca : "kaivihe nam bhamte bhavaparamanu pannatte ? Goyama cauvvibe bhavaparamana panpatte...tam jaha-vannamamte, rasamaste, gamdhamamte phasamamte iti". 3 TSu, V. 16: pradesa-samhara-visargabhyam pradipavat, For Personal & Private Use Only

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xviij. INTRODUCTION point in the Gaussian system of Geometry used by Einstein. The Jaina concepts of akasa, dharma and adharma are very peculiar. The akasa is infinite. It is divided into cosmic akasa and acosmic akasa. The cosmic akasa is finite. It is that portion of the infinite akasa, which is occupied by dharma, adharma, jiva and pudgala The basic property of akasa is to provide place for the other substances, Akasa, as penetrated by dharma and adharma (which are the mediums of motion and rest respectively), accommodates the jivas 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 Vaisesika 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 (pradesa), 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 kala. 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 pradesas in the cosmic space, a single pradesa 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 TSu, Vol I, p. 332: avagahinam anupravesavatam avagahah pravesah pratistha pudgaladinam dharmadharma-dravya-dvayavagadhe vyomni bhavati. 3 lbid., p. 328 : sarvesam pradesah santi, anyatra paramanoh. avayavas tu skan dhanam eva: 4 Ibid., p. 333 : paramanor ekasminn eva pradese, dyanukasyaikasmin dvayos ca, tryanukasyaikasmin dvayos trisu ca, evam caturanukadinam samkhyeyasamkhye ya-pradesasyaikadisu samkhyeyesu asamkhyeyesu ca, anantapradesasya ca. 5 Ibid., pp. 429-433. 6 Sarvarthasiddhi, 602 : lokakasasya yavantah pradesas tavantah kalanavo niskriya ekaikakasa-pradese ekaikavsitya lokam vyapya vyavasthitah. uktam ca logagasapadese ekkekke je trhiya hu ekkekka / rayananam rasi viva te kalanu muneyavva // For Personal & Private Use Only

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INTRODUCTION In the light of the above-mentioned concepts of akasastikaya, dharmastikaya, adharmastikaya 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, ksetra (place), kala and bhava (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). For Personal & Private Use Only

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INTRODUCTION 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 (duree) 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 For Personal & Private Use Only

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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 For Personal & Private Use Only

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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 PARINAMA Parinama 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 paryayas 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 For Personal & Private Use Only

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INTRODUCTION xxiii 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 atmavada (the doctrine of an abiding entity) and the Philosophy of Becoming anatmavada (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 purusa of Samkhya-Yoga philosophy is also eternal and unchanging. The principle opposed to Brahman in Vedanta is maya or illusion, whereas the principle distinguished from the purusa in Samkhya-Yoga is the prakrti or primordial matter that undergoes change in the interest of the purusa. The change of prakrti is reversible inasmuch as the evolutes can return to the state of prakrti. 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 pratityasamutpada (dependent origination), and that of the Samkhya-Yoga parinama (transformation). There is another theory of change, called arambhavada (doctrine of novel origination of effect) which is propounded by the Nyaya-Vaisesika school. Apart from the arambhavada (asat-karyavada, the doctrine of the pre-nonexistence of effect in the cause) and parinamavada (sat-karyavada, the doctrine of pre-existence of the effect in the cause), there is another theory of change called sadasat-karyavada (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 Pramanavartika, I. 202: sukhi bhaveyam duhkhi va ma bhuvam iti trsyatah / yaivaham iti dhih saiva sahajam sattvadarsanam // 2 TSu, V. 30: tadbhavavyayam nityam. See also the Bhasya and Tika. Cf. Patanjali's Vyakarana-Mahabhasya (Paspasa): tad api nityam yasmims tattvam na vihanyate, 3 Vide supra, p. xvi. For Personal & Private Use Only

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xxiv INTRODUCTION 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 parinama 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 purva-dharma-nivrttau dharmantarotpattih parinamah. Also cf. Yuktidipika on Samkhyakarika, 9: jahad dharmantaram purvam upadatte yada param / tattvad apracyuto dharmi parinamah sa ucyate // 2 Also cf. TSu, V. 41 : tadbhavah parinamah. Also cf. its Tika (p. 438): athava kaiscit parinama-laksanam uktam- "avasthitasya dravyasya dharmantaranivrttir dharmantara-pradurbhavas ca parinama" iti. tadapakaranayavaci-tadbhavah parinamah. tatravasthitam yadi kutastham vivaksitam, tatas tasya ye dharma utpada-vinasa-laksanas tadakarena tan notpadyate sthitatvad eva. tadrg apy astiti sraddhaya pratipattavyam dharma evotpadyante vinasyanti va vyatirekinah. atha'nanye dravyad dharmas tato dharmotpade dharma-vinase ca'nanyatvad eva dravyenapi tathaiva bhavitavyam iti nasty avasthitatvam. atas tadbhavalaksana eva parinamo'bhyupeyah. tad eva dravyam tatha bhavati, guno va. svabhavah svatattvam parinamah parinamino dravyasyeti niravadyam parinamalaksanam iti. 3 What follows is based on the article on "Change" in The Encyclopedia of Philosophy. For Personal & Private Use Only

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XXV 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 Yogacara philosopher Sthiramati's definition of parinama : karanakyana-nirodha-samakalah karana-ksana-vilaksanah karyasyatmalabhah parilamah -Bhafya on Trimsika, 1. For Personal & Private Use Only

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xxyi 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 For Personal & Private Use Only

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INTRODUCTION xxvii "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 For Personal & Private Use Only

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XXVUi 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 (kasayas) 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. For Personal & Private Use Only

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INTRODUCTION xxix 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 For Personal & Private Use Only

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XXX 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 natmani putresu na cet putresu naptrsu / na tv eva tu krto'dharmah kartur bhavati nisphalah // 2 Cf. YBh, IV. 8: yajjatiyasya karmano yo vipakas tasyanuguna ya vasanah karmavipakam anuserate tasam evabhivyaktih. na hi daivam karma vipacyamanam naraka-tiryam-manusya-vasanabhivyakti-nimittam sambhavati, kintu daivanuguna evasya vasana vyajyante. For Personal & Private Use Only

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INTRODUCTION xxxi 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 : jati-desa-kala-vyavahitanam apyanantaryam smstisamskarayor ekarupatvat. See also the Bhasya. 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. For Personal & Private Use Only

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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 For Personal & Private Use Only

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INTRODUCTION xxxu 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), mudita (sympathetic joy or freedom from envy), and upeksa (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 : ARAMBHA 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 arambha 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 (arambha) 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 (samvara). 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 Thanam, 11. 41-62 For Personal & Private Use Only

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xxxiv 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 (arambha) 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 For Personal & Private Use Only

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ABBREVIATIONS Aya Ayaro (Jain Vishva Bharati edition). AK Abhidharmakosa, Bauddha Bharati Series, Varanasi. BhA Bhagavati-Aradhana JC Jhini Carca (Jain Vishva Bharati edition). Jaina Philosophy of Non-absolutism by Prof Satkari Mookerjee, M.A., Ph. D. JK Jnatrdharmakatha, (Anga Suttani, Vol. III, JVB edition). Karmapraksti by. Sivasarman (Malayagiri's annotation). Mind Alive, The Marshal Cavendish Encyclopaedia, Hamlyn Publishing Group Ltd, 1970, Feltham, Middlesex England. MuUp Mundaka Upanisad Mul Mulacara's commentary by Vasunandi. Nyayadarsana- Edited by Taranath Nyayatarkatirtha, The Calcutta Sanskrit Series, No. XVIII, Metropolitan Printing and Publishing House, Ltd., Calcutta, 1936. Nayas-Ways of Approach and Observation, Dr. N. M. Tatia. Navapadartha Caupai by Acarya Bhiksu. NBT Nyayabindutika. OVS Ovavaiyasutta (Suttagame edition). (The) Positive Sciences of the Ancient Hindus by Dr. Brajendra Nath Seal. PS Pancasamgraha, Vol I, Mehsana, 1971. PMi Pramana-mimamsa of Acarya Hemacandra (Singhi Jain Series). (The) Principal Upanisads by Dr. S. Radhakrishnan. (The) Problem of Epitemology by James Willard Oliver. Santiparva of Mahabharata, Poona, 1932. Studies in Jaina Philosophy by Dr. N.M. Tatia, Jain Cultural Research Society, Varanasi, 1951. Saskhandagama with Dhavala commentary, Amraoti, 1939. SST Sarvarthasiddhi of Pujyapada Devanandi, a commentary on TSu, Susruta-samhita, Vol. I, Choukhambha edition. Sravaka-Prajnapti, tika by Haribhadra. Thanas.-JVB Publication. TSu Tattvarthadhigamasutra with Bhasya and Siddhasenaganis Tika, Seth Devchand Lalbhai Jain P. Fund Series. No. 57 and 76, Vol. I & II. UtSu Uttaradhyayana-sutra. VIBH Visescivasyaka-bhasya (with Sisyahita commentary), Yasovijaya Jain Granthamala, No. 35). YD Yagadarsana of Patanjali, with Vyasa-Bhasya and Tattvavaisaradi, Bhartiya Vidya Prakashan, Varanasi. YBh Vide YD. Yuktidipika A commentary on the Samkhyakarika (Calcutta, 1938). For Personal & Private Use Only

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prathamaH prakAzaH LUSTRE ONE 1. dharmAdharmAkAzapudgalajIvAstikAyA dravyANi / astikAyaH pradezapracayaH / dharmAdayaH paJcAstikAyAH santi / 1. dharmadharmakasa pudgala-jivastikaja dravyani. astikayah pradesapracayah. dharmadayah pancastikayah santi. (Aph.) The astikayas (homogeneous continuums), viz. dharma (medium of motion), adharma (medium of rest), akasa (space), pudgala (matter) and jiva (sentient beings) are the substances. (I) (Gloss) An astikaya is a homogeneous continuum of indivisible space-points (pradesas). There are five astikayas, viz. dharma etc. P. 153 - jIvAjIvaparyAyatvAdaupacArika dravyamasAvityasya pRthaggrahaNam / kSaNa vartitvAnna cAstikAyaH / 2. kalas ca. jivajiva paryayatvad aupacarikam dravyam asav ity asya prthag grahanam. ksanavartitvan na castikayah. (Aph.) Kala (time) also. (II) (Gloss) The kala (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 astikaya, that is, a conglomeration of parts. (Note) The expression astikaya 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). Kaya means an aggregate. As has been ingeniously suggested by Siddhasenaganin, the commentator on Umasvati's Bhasya (V. 1), kaya 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 atman of the Samkhya and Brahman of the Vedanta, nor are they momentary events as the Buddhist fluxist maintains. Because they are susceptible of change, that is origination and extinction, they can exercise For Personal & Private Use Only

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Illuminator of Jaina Tenets -[ 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. 3. guNaparyAyAzrayo dravyam / guNAnAM paryAyANAM cAzraya AdhAro dravyam / 3. gunaparyayasrayo dravyam. gunanam paryayanam casraya adharo dravyam. (Aph.) What is the substratum of attributes (guna) and modes (paryaya) is substance. (III) (Gloss) The substratum, i.e., the receptacle of attributes and modes is the substance. 4. gatisahAyo dhrmH| gamanapravRttAnAM jIvapudgalAnAM gatAvudAsInabhAvenA'nanyasahAyakaM dravyaM dhrmaastikaayH| yathA matsyAnAM jalam / gatisahayo dharmah. gamanapravsttanam jivapudgalanam gatav udasinabhavenananyasahayakam dravyam dharmastikayah. Jatha matsyanam 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. 5. sthitishaayo'dhrmH| sthAnagatAnAM jIvapudgalAnAM sthitAvudAsInabhAvenA'nanyasahAyakaM drvymdhrmaastikaayH| yathA pathikAnAM chaayaa| . jIvapudgalAnAM gatisthityanyathAnupapatteH, vAyavAdInAM sahAyakatve'navasthAdidoSaprasaMgAcca dharmAdharmayoH sattvaM pratipattavyam / etayorabhAvAdevA loke jIvapudgalAdInAmabhAvaH / 5. sthitisahayo'dharmah. sthanagatanam jivapudgalanam sthitav udasinabhavepananyasahayakam dravyam adharmastikayah, yatha - pathikanam chaya. jivapudgalanam gatisthityanyathanupapatteh, vayvadinam sahayakatve'navasthadidosaprasangacca. dharmadharmayoh sativam pratipattavyam. etayor abhavad evaloke jivapudgaladinam abhavah. For Personal & Private Use Only

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Sutras 6-7 ] 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. 6. avagAhalakSaNa praakaashH| avagAhaH- avakAzaH, pAzrayaH / sa eva lakSaNaM yasya sa AkAzAstikAyaH / digapyAkAzavizeSo na tu dravyAntaram / 6. avagahalaksana akasah. avagahah-avakasah asrayahsa eva laksanam yasya sa akasastikayah. dig apy akasaviseso na tu dravyantaram. (Aph.) Akasa (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' akasa 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 (akasa) 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'lokas ca (A ph.) It is again (of two kinds viz.) - loka (cosmic) and aloka (supra-cosmic). (VII) For Personal & Private Use Only

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4 Illuminator of Jaina Tenets 8. SadravyAtmako lokaH / aparimitasyAkAzasya SaDdravyAtmako bhAgo loka ityabhidhIyate / saH ca caturdazarajjuparimANa: 1 supratiSThakasaMsthAnaH tiryag - Urdhvo'dhazca / tatra aSTAdazazatayojanocchrito'saMkhyadvIpasamudrAyAmastiryak / kiJcinnyUnasaptarajjupramANa UrdhvaH / kiJcidadhikasaptarajjupramito'dhaH / 8. saddravyatmako lokah. aparimitasyakasasya saddravyatmako bhago loka ity abhidhiyate. sa ca caturdasarajjuparimanah,1 supratisthakasamsthanah,2 tiryag urdhvo'dhas ca. tatra astadasasatayojanocchrito'samkhyadvipasamudrayamas tiryak. kincinnyunasaptarajjupra mana urdhvah. kincidadhikasaptarajjupramito'dhah. (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). 6. jIvapudgalayorvividhasaMyogaH sa vividharUpaH / iyaM vividharUpatA eva sRSTiriti kathyate / 1 asaMkhyayojanapramitA rajjuH 1 asamkhyayojanapramita rajjuh. 2 trizarAvasampuTAkAro yathA ekaH zarAvo'dhomukhastadupari dvitIya Urdhvamukhastadupari punazcaiko'dhomukhaH / 2 trisaravasamputakaro yatha ekah saravo'dhomukhas tadupari dvitiya urdhvamukhas tadupari punas caikodho'mukhah. 3 A rajju is a conceptual measure consisting of innumerable pramana yojanas, each pramana 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. For Personal & Private Use Only

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Sutras 9-131 Substance, Quality, Modes 5 9. jivapudgalayor vividh asamyogaih sa vividharupah. iyam vividharupataiva ssstir 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. samyogas capascanupurvikah. (Aph.) This multiformity is devoid of priority and posteriority. (X) 88. 8-3771TITUE-Edo falaet: 1 390EUR:-FETT-975: -47-3regalafT:Barat: 1 11. karma-sariropagraha:rup, na trividhah. upagrahah-ahara-van-mana-ucchvasanihsvasah. (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. 12. caturdhA ttsthitiH| ___ yathA aAkAzapratiSThito vAyuH, vAyupratiSThita udadhiH, udadhipratiSThitA pRthivI, pRthivI pratiSThitAstrasasthAvarA jiivaaH| 12. caturdha tatsthirih. yatha akasapratisthito vayuh, vayupratisthita udadhih, udadhipratisthita prthivi, prthivipratisthitas trasasthavara jivah. (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. 13. zeSadravyazUnyamAkAzamalokaH / 13. sesadravyasunyam akasam alokah. (Aph ) Owing to the absence of the dharmastikaya and the rest, the pure empty space is called aloka (supra-cosmos), (XIII) For Personal & Private Use Only

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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 14. sparzarasagandhavarNavAn pudgalaH / pUraNagalanadharmatvAt pudgala iti / 14. sparsa-rasa-gandha-varnavan pudgalah. puranagalanadharmatvat 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 Vaisesika. 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 Tattvarthasutra (V. 4), the pudgalas (material bodies down to atcms) are said to be possessed of rupa and here rupa means colour (varna) as well as form (samsthana). (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 samsthanam 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. 15. zabda-bandha-saukSmya- sthaulya saMsthAna - meda - tamazchAyAtapodghAtaprabhAvAMzca / dzzy91a1ai fazy91a1ai a gcuqiai safaeq; qfz914: For Personal & Private Use Only

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Sutra 15 ] Substance, Quality, Modes shbdH| prAyogiko vainasikazca / prayatnajanyaH prAyogikaH, bhASAtmako'bhASAtmako vaa| svabhAvajanyo vaisrasika:- meghaadiprbhvH| athavA jIvAjIvamizrabhedAdayaM traidhaa| mUrto'yaM nahi amUrtasyAkAzasya guNo bhavati, zrotrendriyagrAhyatvAt, na ca zrotrendriyapamUrta gRhnnaatiiti|| saMzleSaH bandhaH / ayamapi prAyogikaH sAdiH, vaisra sikastu sAdiranAdizca / ___saukSmyaM dvividham-antyamApekSikaJca / antyaM paramANoH, ApekSikaM yathA-nAlikerApekSayA Amrasya / sthaulyamapi dvividham-antyamazeSalokavyApimahAskandhasya, ApekSikaM yathA- aAmrApekSayA nAlikerasya / ___prAkRtiH - saMsthAnam / tacca caturasrAdika mitthaMstham, aniyatAkAramanitthaMstham / vizleSaH--bhedaH / sa ca paMcadhA -(1) utkaraH - mudgazamIbhedavat / (2) cUrNa-godhUmacUrNavat / (3) khaNDa:- lohakhaNDavat / (4) prataraH--- abhrapaTalabhedavat / (5) anutaTikaH-taTAkarekhAvat / kRSNavarNavahula: pudgalapariNAma vizeSastamaH / pratibimvarUpaH pudglprinnaamshchaayaa| sUryAdInAmuSNaH prakAza prAtapaH / candrAdInAmanuSNaH prakAza uddyotaH / maNyAdInAM razmiH prbhaa| sarva eva ete pudgaladharmAH / ata etadvAnapi pudgalaH / 15. sabda-bandha-sauksmya-sthaulya-samstlana-bheda-tamaschayatapod dyotaprabharams ca. samhanya mananam bhidyamananam ca pudgalanam dhvanirupah parinamah sabdah, prayogiko vaisrasikas ca. prayatnajanyah prayogikah bhasatmako'bhasatmako va. 'svabhavajanyo vaisrasikahmeghadiprabhavah. athava jivajivamisrabhedad ayam traidha. murto'yam na hy amurtasyakasasya guno bhavati, srotrendriyagrahyatvat, na ca srotrendriyam amurtam grhnaliti. samslesah-bandhah. ayam api prayogikah sadih, vaisrasikas tu sadir anadis ca. sauksmyam dvividham-antyam apeksikanca. antyam paramanoh, apeksikam yatha-nalikerapeksaya amrasya, For Personal & Private Use Only

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Illuminator of Jaina Tenets [ Lustre 1 sthaulyam api dvividham-antyam asesalokavyapimahaskandhasya, apeksikam yatha-arrapeksaya nalikerasya. aksiih-samsthanam tacca caturasradikam itthamstham, aniyatakaram anitthamstham. vislesah-bhedah. sa ca pancadha - 1. utkarah-mudgasamibhedavat. 2. curnah-godhumacurnavat. 3. khandah.-lohakhandavat. 4. pratarah-abhra patalabhedavat. 5. anutatika - tatakarekhavat. krsnavarnabahulah pudgalaparinamavisesah tamal pratibimbarupah pudgala parinamas chaya. suryadinam usnah prakasa atapah. candradinam anusnah prakasa uddyotah.. manyadinam rasmih prabha. sarva eva ete pudgaladharmah. ata etadvan api pudgalah. (Aph.) It (pudgalastikaya) 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 akasa (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. For Personal & Private Use Only

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Sutras 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 (mahaskandha) 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 (atapa) 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. 8EUR. Patu: Freza 16. parmanuh skandhas ca. (Aph.) ( pudgala has two forms) : atom and aggregated compounds (bodies). (XVI) 17.. avibhAjyaH paramANuH / uktaJca - kAraNameva tadantyaM, sUkSmo nityazca bhavati paramANuH / ekarasagandhavarNo, dvivasparzaH kAryaliMgazca // 1 teSAM paudgalikavastUnAmantyaM kAraNameva / 2 kAryameva liMgaM yasya sa kAryaliMgaH / For Personal & Private Use Only

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10 Illuminator of Jaina Tenets 17. avibhajyah paramanuh uktan ca karanam eva1 tad antyam suksmo nityas ca bhavati paramanuh. ekarasa-gandha-varno, dvisparsah karyalingas 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 Vaisesika 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 (katu), (3) astringent (kasaya), (4) sour (amla) and (5) sweet (madhura). Saltish taste recognized by the Vaisesika 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 (krsna), (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 (sita), (6) warm (usna), (7) viscous (snigdha) and (8) dry (ruksa). 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). 18. tadekIbhAvaH skandhaH / teSAM dvayAdyanantaparimitAnAM paramANUnAmekatvenAvasthAnaM skandhaH / yathA - dvau paramANU militau dvipradezI skandhaH, evaM tripradezI, dazapradezI, saMkhyeya-pradezI, asaMkhyeyapradezI, anantapradezI ca / 18. tadekibhavah skandhah. tesam dvyadyanantaparimitanam paramanunam ekat venavasthanam skandhah. yatha - dvau paramanu militau dvipradesi skandhah, 1 tesam paudgalikavastunam antyam karanam eva. 2 karyam eva lingam yasya sa karyalingah. 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. For Personal & Private Use Only

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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. 16. tadbhedasaMghAtAbhyAmapi / __ skandhasya bhedataH saMghAtato'pi skandho bhavati, yathA-bhidyamAnA zilA, saMhanyamAnAstantavazca / . avibhAginyastikAye'pi skandhazabdo vyavahriyate, yathA-dharmAdharmAkAzajIvAstikAyAH skandhAH / 19. tadbhedasamghatabhyam api skandhasya bhedatah samghatato'pi skandho bhavati, yatha - bhidyamana sila, samhanyamanas tantavas ca. avibhaginy astikaye'pi skandhasabdo vyavahriyate, yatha-dharmadharmakasajivastikayah skandhah. (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, a slab of stone broken (into pieces) and the yarns redintegrated (into a textile). The term skandha (aggregate) is applicable also to the indivisible astikayas (homogeneous continuums). For instance, the astikajas, iiz. dharma, adharma, akasa and jiva 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. 20. snigdharUkSatvAdajaghanyaguNAnAm 1 / ajaghanyaguNAnAm - dviguNAdisnigdharUkSANAM paramANUnAM tadviSamaiH samairvA dviguNAdisnigdharUkSaiH paramANubhiHsamaM snigdharUkSatvAddha torekIbhAvo 1 avibhAgI praticchedaH, avibhAjyoM'zaH guNaH / For Personal & Private Use Only

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Illuminator of Jaina Tenets [ Lustre I bhavati na tvekaguNAnAmekaguNairekAdhikaguNairvA samamityarthaH / * Tu fe fangetru2727 ConHra: 1 20. snigdharuksatvad ajaghanyagunanam.1 ajaghanyagunanam - dvigunadisnigdharuksanam paramanunam tadvisamaih samair va dvigunadisnigdharuksaih paramanubhih samam snigdharuksatvaddhetor ekibhavo bhavati na tu ekagunanam ekagunair ekadhikagunair ya samam ity arthah. ayam hi visadssapeksaya ekibhavah. . (Aph.) (Only those atoms which are) possessed of more units of viscidity (snigdha) or dryness (ruksa) 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). 21. dvayadhikAdiguNatve sadRzAnAm / ajaghanyaguNAnAM sadRzAnAM snigdhaiH saha snigdhAnAM rUkSaiH saha rUkSANAM ca paramANUnAmekatra dviguNasnigdhatvam, anyatra caturguNa snigdhatvamitirUpe vyadhikAdiguNatve sati ekIbhAvo bhavati, na tu samAnaguNAnAmekAdhikaguNA717 34757-- niddhassa niddha Na duaAhiyeNa, lukkhassa lukkheNa duaaahiyenn| niddhassa lukkheNa uvei baMdho, jahannavajjo visamo samo vA / / [groaut, 96 83] 1 avibhagi praticchedah, avibhajyo' mso gunah. The unit (jaghanya guna) of any quality such as viscidity or dryness is the measure of its intensity which is further indivisible, For Personal & Private Use Only

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Sutra 21 ] Substances, Quality, Modes 13 21. dvyadhikadigunatve sadesanam. ajaghanyagunanam sadrsanam - snigdhaih saha snigdhanam ruksaih saha ruksanam ca paramanunam ekatra dvigunaspigdhatvam, anyatra caturgunasnigdhatvam itirupe dvyadhikadigunatve sati ekibhavo bhavati, na tu samanagunanam ekadhikagunanan ca. uktan ca niddhassa niddhena duahiyena, lukkhassa lukkhena duahiyena niddhassa lukkhena uvei bandho, jahannavajjo visamo samo va// (Pannavana, 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."- Pannavana, 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 For Personal & Private Use Only

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14 Illuminator of Jaina Tenets [ Lustre 1 22. kAlaH samayAdiH / . nimeSasyAsaMkhyeyatamo bhAgaH samayaH, kamalapatrabhedAdhudAharaNalakSyaH / prAdizabdAt prAvalikAdayazca / 345-7--- samayAvaliyamuhuttA, divasamahorattapakkhamAsA ya / saMvaccharajugapaliyA, sAgara prosappi pariyaTTA // (aquer, 365, gatha 103]. 22. kalah samayadih nimesayasamkhyeyatamo bhagah samayah, kamalapatrabheda-. dyudaharanalaksyah. adisabdad avalikadayas ca." uktan ca samayavaliyamuhutta, divasamahorattapakkhamasa ya/ samvaccharajugapaliya, sagara osappi pariyatta// (Anuyogadvara, 365, verse 103) (Aph.) An instant and the like are called time. (XXII) (Gloss) an instant is the innumerablth fraction of a twinkling (nimesa) 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), avalika, muhurta, divasa (day), ahoratra (day and night), paksa (a fortnight), masa (a month), samvatsara (a year), yuga (a cycle of twelve years), palya, sagara, avasarpini, and pudgala-paravartana are the traditional divisions of time. (Anuyogadvara, 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. For Personal & Private Use Only

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Sutras 23-24 ] Substance, Quality, Modes 15 the criterion of reality, viz. origination (ut pada), cessation (vyaya) and persistence (dhrauvya). Regarded as a continuum (santati), it admits of parts, but is not regarded as an astikaya 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. 23. vrtnaa-prinnaam-kriyaa-prtvaaprtvaadibhirlkssyH| vrtmaantvm-vrtnaa| padArthAnAM nAnAparyAyeSu pariNatiH-pariNAmaH / kriyA cNkrmnnaadiH| praagbhaavitvm-prtvm| pazcAdbhAvitvam - aparatvam / 23. vartana-parinama-kriya-paratvaparatradibhir laksyah. vartamanatvam-vartana. padarthanam nanaparyayesu parinatihparinamah. kriya--camkramanadih. pragbhavitam--paraivam. pascadbhavitvam_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. 24. prAdyatrINi ekadravyANi agatikAni / ___ aAkAzaparyantAni trINi ekadravyANi-ekavyaktikAni, agatikAni gtikriyaashuunyaani| 24. adyatrini ekadravyani agatikani. akasa paryantani trini ekadravyani-ekavyaktikani, agatikanigatikriyasunyani. (Apb.) Each of the first three substances is a single entity and devoid of motion. (XXIV) .. (Gloss) The three, i.e., upto akasa 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. For Personal & Private Use Only

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16 Illuminator of Jaina Tenets [ Lustre 1 25. asaMkhyeyAH pradezA dharmAdharmalokAkAzakajIvAnAm / 25. asamkhye yah pradesa dharmadharmalokakasaikajivanam. (Aph.) There are innumerable pradesas (indivisible points) in dharma, adharma, cosmic akasa, and each jiva (soul). (XXV) 26. aloksyaanntaaH| 26. alokasyanantah (Aph.) The supra-cosmic space has infinite pradesas. (XXVI) . 27. saMkhyeyA'saMkhyeyAzca pudgalAnAm / cakArAdanantA api / 27. samkhye ya'samkhyejas ca pudgalanam. cakarad ananta 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. 28. na prmaannoH| paramANorekatvena niraMzatvena ca na pradezaH / 28. na paramanoh. paramanor ekatvena niramsatvena ca na pradesah. (Aph.) An atom has no pradesa (XXVIII) (Gloss) An atom has no indivisible point, because it is itself unitary and indivisible. 26. kaalo'prdeshii| 29. kalo'pradesi (Aph.) Kala (time) has no pradesa. (XXIX) 30. buddhikalpito vastvaMzo deshH| vastuno'pRthagbhUto buddhikalpitoM'zo deza ucyte| 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). For Personal & Private Use Only

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Sutras 31-32 ] Substance, Quality, Modes 78. faciat: gaa: 1 niraMzo dezaH pradezaH kathyate / so'pi buddhikalpita eva / paramANuparimito vastubhAga ityrthH| avibhAgI paricchedo'pyasya paryAyaH / pRthagvastutvena paramANustato bhinnH| 31. niramsah pradesah. niramso desah pradesah kathyate. so'pi buddhikalpita eva. paramanu-parimito vastubhaga ityarthah. avibhagi paricchedo'pyasya paryayah. psthag vastutvena paramanus tato bhinnah. (Aph.) A pradesa is the indivisible unit (of a substance). (XXXI) (Gloss) The smallest desa (fragment) which is further indivisible is called pradesa (point). Like desa, pradesa 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 avibhagi pariccheda (indivisible fragment) is a synonym of it. An atom, however, being a separate entity, is different from it (viz. pradesa). . (Note) An atom (paramanu) and a point (pradesa) should not be confounded. The former is an objective entity, whereas the latter is only an ideal construct. 32. kRtsnaloke'vagAho dharmAdharmayoH / dharmAdharmAstikAyau sampUrNa lokaM vyApya tiSThataH / 32. krtsnaloke'vagaho dharmadharmayoh. dharmadharmastikayau sampurnam lokam vyapya tisthatah. (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. For Personal & Private Use Only

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Illuminator of Jaina Tenets . Lustre 1 33. ekapradezAviSu vikalpyaH pudgalAnAm / lokasyaikapradezAdiSu pudgalAnAmavagAho vikalpanIyaH / 33. ekapradesadisu vikalpyah pudgalanam. lokasyaikapradesadisu pudgalanam avagaho vikalpaniyah. (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. 34.. asaMkhyeyabhAgAdiSu jIvAnAm / __jIvaH khalu svabhAvAt lokasya alpAdalpaM asaMkhyeyapradezAtmakamasaMkhyeyatamaM bhAgamavarudhya tiSThati, na pudgalavat ekapradezAdikam, iti asaMkhyeyabhAgAdiSu jIvAnAmavagAhaH / asaMkhyeyapradezAtmake ca loke pariNativaicitryAt pradIpaprabhApaTalavadanantAnAmapi jIvapudgalAnAM samAvezo na durghaTaH / 34. asamkhyeyabhagadisu jivanam. jivah khalu svabhavat lokasya alpid alpam asamkhyeyapradesatmakam asamkhyeyatamam bhagam avarudhya tisthati, na pudgalavad ekapradesadikam, iti asamkhyeyabhagadisu jiyanam avagahah. asamkhyeyapradesatmake ca loke parinativaicitryat pradipaprabhapatalavad anantanam api jivapudgalanam samaveso na durghatah. (Aph.) The spatial extension of the jivas varies from minimum to the entire cosmic space. The minimum extension would consist of innumerable space-points, although it is an asamkhyeyath fraction of the cosmic space. (XXXIV) (Gloss) The jiva 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 pradesas constituting it. It cannot, like a material body, exist in one space-point and the like. The extension of the jivas 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 jiva 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. For Personal & Private Use Only

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Sutra 351 Substance, Quality, Modes 19 35. kAlaH smykssetrvrtii| 1 vyAvahArikakAlo hi sUryAcandramasogaMtisambandhI / sUryacandrAzca meruM pradakSiNIkRtya samayakSetramevaM nityaM pramanti / tato'gre ca santo'pi avasthitA, tasmAt samayakSetravartI kaalH| jambUdvIpe dvo do sUryAcandramaso / lavaNasamudre ctvaarH| dhAtakIkhaNDe dvAdaza / kAlodadhau vAcatvAriMzat / madhaMpuSkaradvIpe dvisaptatiH / sarve militA dvAtriMzaduttarazataM sUryAzcandrAzca / dhAtakIkhaNDAt sUryAzcandrAzca triguNitA: pUrvavartibhizca yojitA magrimasya saMkhyAM sUcayanti / eSA paddhatiH svayaMbhUramaNAntaM pryojyaa| jambUdhAtakIkhaNDArdhapuSkarAH samayakSetramasaMkhyadvIpasamudreSu / sarvAbhyantaro merunAbhirvRtto yojanalakSaviSkambho jambUdvIpa: / tatra bharatahamavataharivideharamyakaharaNyavata rAvatavarSAH saptakSetrANi / tadvibhAjinazca pUrvAparAyatA himavanmahAhimavaniSadhanIlarukmizikhariNa: SaDvarSadharaparvatAH / bAtakIkhaNDe varSAdayo dviguNAH / tAvanta: puSkarArdhe / bharatarAvatavidehAH karmabhUmaya: / - zeSA devottarakuravazcAkarmabhUmayaH / 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 Jambudvipa. There are four suns (and four moons) in the Lavanasamudra. In the Dhatakikhanda 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-puskara 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 Dhatakikhanda, the number (of suns and moons) is equal to three times the suns and the moons of the Dhatakikhanda plus their number in the preceding regions. This process is to be followed upto the region called Svayambhuramana. Among the innumerable continents and oceans, Jambu, Dhatakikhanda and the half of the Puskara constitute the samayaksetra (time-region). Jambudvipa 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 Airavata. . 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.) Dhatakikhanda, the varsas etc. are twice (than those of Jambudvipa). In Puskarardha (half Puskara) there is the same number (of regions and mountains as in the Dhatakikhanda). Bharata, Airavata and Videha are the karmabhumis, (that is, the regions where life is sustained by agriculture, trade and socio-economic security organization). The rest including Devakuru and Uttarakuru are akarmabhumis, For Personal & Private Use Only

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2206 Illuminator of Jaina Tenets f Lustre 1 samayakSetraM - manuSyalokaH / tatraiva sUryacandra pravartito vyAvahArikaH atat faad | Agafumeg afasoi ada, an asu adsurfqequ i 35. kalah samayaksetravarti. samayaksetram-manusyalokah. tatraiva suryacandrapravartito vyavaharikah kalo vidyate, naiscayikas tu pratidravyam vartate, tena tasya sarvavyapitvam. (Aph.) Time exists (only) in the samaya-ksetra (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. 36. sahabhAvI gharmo guNaH / "egadavvassinA guNA" ityAgamavacanAd guNo guNinamAzrityaiva avatiSThate, iti sa dravyasahabhAvyeva / 36. sahabhavi dharmo gunah. "egadavvassia guna" ityagamavacanad guno guninam asrityaiva avatisthate, iti sa dravyasahabhavy 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. 37. sAmAnyo vizeSazca / dravyeSu samAnatayA pariNataH sAmAnyaH / vyaktibhedena pariNato vizeSaH / 37. samanyo visesas ca. dravyesu samanataya parinatah samanyah, vyaktibhedena parinato visesah. (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). For Personal & Private Use Only

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Sutras 38-391 Substance, Quality, Modes 21 38. astitva-vastutva-vyatva-prameyatva-pravezavattva-agurulaghutvAdiH sAmAnyaH / vidyamAnatA-astitvam / arthakriyAkAritvam-vastutvam / guNaparyAyAdhAratvam-dravyatvam / pramANaviSayatA-prameyatvam / avayavaparimANatA-pradezavattvam / svasvarUpAvicalanatvam-agurulaghutvam / yato dravyasya dravyatvaM guNasya guNatvaM na vicalati sa na gururUpo na lghuruupo'gurulghuH| 38. astitva-vastutva-dravyatva-prameyatva-pradesavatva-agurulaghut vadih samanyah. vidyamanata-astitvam. arthakriyakaritvam-vastutvam. gunaparyayadharatvam-dravyatvam. pramanavisayata-prameyatvam. avayavaparimanata--pradesavattvam. svasvarupavicalanatvam--agurulaghutvam. yato dravyasya dravyatvam gunasya gunatvam na vicalati sa na gururupo na laghurupo'gurulaghuh. (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. 36. gatisthityavagAhavartanAhetutva-sparzarasagandhavarNa-jJAnadarzanasukhavIrya-cetanatvA'cetanatva-mUtatvA'mUrtatvAdivizeSaH / gatyAdiSu caturpu hetutvazabdo yojanIyaH / eteSu ca pratyekaM jIvapudgalayoH SaDguNAH, anyeSAM ca trayo guNAH / sparza:-karkaza-madu-guru-laghu-zIto-SNa-snigdha-rUkSa-bhedAdaSTadhA / For Personal & Private Use Only

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22 Illuminator of Jaina Tenets ['Lustre i TA:-f4987-01-499791-F2-887-Hate qafas: 1 gandho dvividhaH-sugandho durgandhazca / / qui:-out-ofta-275-ta-y4a-Hara Gati 39. gatisthityavagahavartanahetutya-sparsarasagandhavarna-jnanadarsana sukhavirya-cetanatva'cetanatva-murttatva'murttatvadir visesah. gatyadisu catursu hetutvasabdo yojaniyah. ctesu ca pratyekam jivapudgalayoh sadgunah, anyesam ca trayo gunah. sparsah-karkasa-mtdu-guru-laghu-sito-sna-snigdha-ruksa-bhedad astadha. rasahtikta-katu-kasaya-mla-madhura-bhedat pancavidhah. gandho dvividhah-sugandho durgandhas ca. varnah-kisna-nila-rakta-pita-sukla-bhedat pancadha. : (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; akasa (space) of accommodation; kala of endurance; touch, taste, smell and colour of pudgala (matter); knowledge, intuition, joy, energy and consciousness of jiva; unconsciousness is the specific attribute of the five substances except soul, corporeality of matter, and incorporeality of the remaining substances). 40. pUrvottarAkAraparityAgAdAnaM pryaayH| "lakkhaNaM pajjavANaM tu, ubhayo assiyA bhave" ityAgamavacanAt dravyaguNayoryaH pUrvAkArasya parityAgaH, aparAkArasya ca pAdAnaM sa paryAyaH / jIvasya naratvAmaratvAdibhiH pudgalasya skandhatvAdibhiH, dharmAstikAyAdInAJca saMyogavibhAgAdibhirdravyasya paryAyA bodhyAH / For Personal & Private Use Only

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23 Sutras 40-42 ] Substance, Quality, Modes jJAnadarzanAdInAM parivartanAdevarNAdInAM ca navapurANatAderguNasya paryAyA jnyeyaaH| pUrvottarAkArANAmAnantyAt paryAyA api anantA eva / 40. purvottarakaraparityagadanam paryayah. 'lakkhanam pajjavanam tu, ubhao assiya bhave'ity agamavacanad dravyagunayor yah purvakarasya parityagah, aparakarasya ca adanam sa paryayah. jivasya naratvamaratvadibhih, pudgalasya skandhatvadibhih, dharmastikayadinan ca samyogavibhagadibhir dravyasya paryayah bodhyah. jnanadarsanadinam parivartanader varnadinan ca navapuranatader gunasya paryaya jneyah. purvottarakaranam anantyat paryaya api ananta 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 dharmastikaya 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. 41. vyaJjanArthabhedena svabhAva-vibhAvabhedena cAsya vaividhyam / 41. vyanjanarthabhedena svabhava-vibhavabhedena casya dvaividhyam. (Aph.) The modes again are twofold as explicit (vyanjana) and implicit (artha), or as intrinsic and extrinsic. (XLI) 42. sthUlaH kAlAntarasthAyI zabdAnAM saMketaviSayo vyaJjanaparyAyaH / 42. sthulah kalantarasthayi sabdanam samketavisayo vyanjanaparyayah. (Aph.) The explicit mode is gross, lasting for some time and amenable to verbal expression. (XLII) For Personal & Private Use Only

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Illuminator of Jaina Tenets -- [Lustre 1 43. sUkSmo vartamAnavartyarthapariNAmaH arthaparyAyaH / 43. suksmo vartamanavarty arthaparinamah aithaparyayah. (Aph.) The subtle and instantaneous modification of the object is the implicit (artha) mode. (XLIII) 44. paranimittAnapekSaH svbhaavpryaayH| 44. paranimittanapeksah svabhavaparyayah. (Aph.) What occurs independently of anything else is called an intrinsic mode. (XLIV) 45. paranimittApekSA vibhaavpryaayH| 45. paranimittapekso vibhavaparyayah. (Aph.) What depends for its occurrence on conditions which are external is called an extrinsic mode. (XLV) 46. ekatva-pRthaktva-saMkhyA-saMsthAna-saMyoga-vibhAgAstallakSaNam / etaiH paryAyA lkssynte| ekatvam-bhinneSvapi paramANvAdiSu yadeko'yaM ghaTAdiriti prtiitiH| pRthaktvaM-saMyukteSu bhedajJAnasya kAraNabhUtaM pRthaktvaM yathA-ayamasmAt pRthak / saMkhyA-dvau traya ityaadiruupaa| saMsthAnam-yathA idaM parimaNDalam / saMyogaH-ayamaMgulyoH sNyogH| vibhAgaH-viyukteSu bhedajJAnasya kAraNabhUto vibhAgaH, yathA ayamito vibhaktaH / 46. ekatva-prthaktva-samkhya-samsthana-samyoga-vibhagas tallaksa nam. etaih paryaya laksyante. ekatvam--bhinnesv api paramanyadisu yad eko'yam ghatadir iti pratitih. prthaktvam-samyuktenu bhedajnanasya karanabhutam prthaktvam yatha-ayam asmat prthak. samkhya--dvau traya ityadirupa. samsthanam-yatha idam parimandalam. ..samyogah-ayam aigulyoh samyogah. vibhagah-viyuktesu bhedajnanasya karanabhuto vibhagah, yatha-ayam ito vibhaktah. For Personal & Private Use Only

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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. iti dravya-guNa-paryAya-svarUpanirNayaH iti dravya-guna-paryaya-svarupanirnayah. This is the first lustre) called "the Determination of the Nature of Substance, Quality, and Modes". For Personal & Private Use Only

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dvitIyaH prakAzaH LUSTRE TWO f. Fita-zonta-gon-979-37/ana-sia -fariTi-aper-HTETTEARTH I tattvaM pAramArthikaM vastu / 1. jiva-ajiva-punya-papa-asrava-samvara-nirjara-bandha-moksas tattvam, tattvam parmarthikam 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 ajiva (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 samsara, 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. upayogalaksano jivah. (Aph.) The defining characteristic of a soul is consciousness (cognitive activity). (II) For Personal & Private Use Only

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Sutras 3-5 ) Soul 23 (Note) Upayoga is cogitation or rather cogitative activity. A jiva 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 jnanavaraniya 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 cetanA jnyaandrshnaatmikaa| tasyA vyApAraH pravRttirupayogaH / 3. cetanavyapara upayogah. cetana jnanadarsanatmika, tasya vyaparah pravsttir 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. sakaro'nakaras ca. (A ph.) It (viz. consciousness) is determinate as well as indeterminate. (IV) 5. paryAyagrAhitvAja jJAnaM saakaarH| utpAdavyayadhrauvyAtmakasya dravyasya dhrauvyaM gauNIkRtya utpAdavyayayogrAhakaM jJAnaM sAkAra upayoga ityucyate / ayamAkAreNa paryAyeNa sahitatvAt sAkAraH / savikalpa upayoga ityasya paryAyaH / 5. paryayagrahitvaj jnanam sakarah. utpadavyayadhrauvyatmakasya dravyasya dhrauvyam gaunikstya utpadavyayayor grahakam jnanam sakara upayoga ity ucyate. ayam akarena paryayena sabitatvat sakarah. savikalpa upayoga ity asya paryayah. . (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). For Personal & Private Use Only

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Illuminator of Jaina Tenets i Lustre IT EUR. stounicare astahater: 1 . utpAdavyayadhrauvyAtmakasya dravyasya utpAdavyayAtmakaM paryAyaM gauNIkRtya dhrauvyasya grAhakaM darzanamanAkAra upayoga ityucyte| nirvikalpa upayoga ityasya paryAyaH / / 6. dhrauvyagrahitvad darsanam anakarah. utpada-vyaya-dhrauvyatmakasya dravyasya utpadavyayatmakam paryayam gaunikstya dhrauvyasya grahakam darsanam anakara upayoga ity ucyate. nirvikalpa upayoga ity asya paryayah. (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-sruta-avadhi-manahparyaya-kevalani jnanam. (Aph.) Knowledge is of five kinds, viz. perceptual cognition, verbal knowledge, clairvoyance, mind reading and pure and perfect knowledge. (VII) 5. strehalfaretai #fa: 1 abhinibodha ityasya paryAyaH / 8. indriyamanonibandhanam mati". abhinibodha ity asya paryayah. (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 (samjna) 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. Matijnana is a comprehensive class which includes a large variety. Thus, for example, there are purely sensuous cognitions, purely mental For Personal & Private Use Only

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Sutras 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-jnana) 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 sA matidvidhA bhavati-zrutanizritA azrutanizritA ca / 9. srutanisritetare. sa matir dvidha bhavati--srutanisrita asrutanisrita 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. 10. avagraha-IhA-avAya-dhAraNAbhedAt zrutanizritA caturdhA / 10. avagraha-Tha-avaya-dharanabhedat srutanisrita caturdha. (Aph.) The (perceptual cognition) 'depending on verbal symbol' is of four kinds-sensation, speculation, judgment and retention. (X) 11. indriyArthayoge darzanAnantaraM sAmAnya grhnnmvgrhH| / indriyArthayorucitadezAdyavasthAnarUpe yoge sati darzanam-anullikhitavizeSasya sanmAtrasya pratipattiH / tadanantaram- anirdezyasAmAnyasya .(arga:) ETHIOE: 1 11. indriyarthayoge darsananantaram samanyagrahanam avagrahah. indriyarthayor ucitadesady avasthanarupe yoge sati darsanamanullikhitavisesasya sanmatrasya pratipattih. tadanantaramanirdesyasamanyasya (vastunah) grahanam avagrahah. (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. For Personal & Private Use Only

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30 Illuminator of Jaina Tenets [ Lustre II 87. teftaret: ... vyaMjanena-indriyArthasambandharUpeNa, vyaMjanasya-zabdAderarthasya grahaNamavyaktaH paricchedo vyaMjanAvagrahaH / tato manAga vyaktaM jAtidravyaguNa kalpanArahitamarthagrahaNam-arthAvagrahaH', yathA etat kiNcidsti|' 12. vyanjanarthayoh. vyanjanena--indriyarthasambandharupena, vyanjanasya--sabdader arthasya grahanam-avyaktah paricchedo vyanjanavagrahah." tato manag vyaktam jati-dravya-guna-kalpanarahitam arthagrahanam-arthavagrahah, yatha etat kincid asti.3 (Aph.) (The sensation is) in respect of the vyanjana and the artha. (XII): (Gloss) The vyanjana-avagraha" means the indeterminate cognition of the objects such as sound and the like through vyanjana 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 vyanjana 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 vyanjana. So, the expression vyanjanavagraha is to be expounded as the cognition of a vyanjana, that is, a perceptible object, such as sound, colour, etc. through vyanjana, that is, the 1 vyaMjanena vyaMjanasya pravagraha:- vyaMjanAvagrahaH / atra madhyamapadalopI samAsaH / ayamAmtamA hrtikH| 2 eksaamyikH| anadhyavasAyo na nirNayonmukha iti na prmaannm| pravagrahastu nirNayonmukha iti praamaannymsy| 1 vyanjanena vyanjanasya avagrahah-vyanjanavagrahah. atra madhyamapadalopi samasah. ayam antarmauhurtikah. 2 ekasamayikah. 3 anadhyavasayo na nirnayonmukha iti na pramanam. avagrahas tu nirnayon mukha iti pramanyam asya. 4 Vyanjana-avagraha means avagraha of vyanjana through vyanjana. It is an exam ple of a grammatical compound where the expression (viz. vyanjana) which occurs in the middle of the expounding sentence is omitted. The duration of the vyanjana-avagraha is less than a muhurta (forty-eight minutes). 5 The artha-avagraha is instantaneous. 6 This judgement is not pure absence of determination (anadhyavasaya) 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, For Personal & Private Use Only

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Sutras 13-14 :) Soul 31 contact of the sense with the object. The expression vyanjanavagraha thus means the cognition of vyanjana through vyanjana. 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 Naiyayika and the Buddhist. It is further to be noted that vyanjana qua sense-object contact is regarded as the condition of cognition and not a sort of cognition in the Nyaya school. In Jaina epistemology, this contact is also regarded as cognitive. This is the peculiar theory of Jaina epistemology. 13. amukena bhAvyamiti pratyaya iihaa| amukastaditaro veti saMzayAdUrdhvamanvayavyatirekapUrvakam "amukena bhAvyamiti" pratyaya IhA, yathA-zabdena bhAvyam / 13. amukena bhavyam Iti pratyaya iha. amukas taditaro veti samsayad urdhvam anvayavyatirekapurvakam "amukena bhavyam iti" pratyaya iha, yatha-sabdena bhavyam. (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. 14. amuka evetyvaayH| i Tor-3701 T Tai 14. amuka eva ity avayah. yatha---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'. For Personal & Private Use Only

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Illuminator of Jaina Tenets ..[ Lustre II 15. tsyaavsthitirdhaarnnaa| . vAsanA, saMskAra ityasyAH pryaayH| pratyekamindriyamanasAvagrahAdInAM saMyogAt, nayanamanasovyaMjanAvagrahAbhAvAcca matijJAnamaSTAviMzati Safari 15. tasyavasthitir dharana. vasana, samskara ity asyah paryayah, pratyekam indriyamanasavagrahadinam samyogat, nayanamanasor vyanjanavagrahabhavac ca matijnanam astavimsatibhedam bhavati. (Aph.) The persistence of the same (viz. perceptual judgment) is called retention. (XV) (Gloss) The synonyms of dharana 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, avaya, and dharana. 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. 16. prautpattikI-vainayikI-kArmiko-pAriNAmiko iti catasro buddhaya azruta faferat: 1 16. autpattiki-vainayiki-karmiki-parinamiki iti catasro buddhaya asrutanisritah. (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) 17. adRSTAzrutArthagrAhiNI prautpttiko| pratibhAprAtibhamityasyAH paryAyAH / 17. adrstasrutarthagrahini autpattiki. pratibha pratibham ityasya paryayah. (Aph.) The instantaneous comprehension apprehends the unseen and the unheard of objects. (XVII) (Gloss) The terms pratibha and pratibha are its synonyms, For Personal & Private Use Only

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Sutras 18-21 ] 18. vinayasamutthA vainayikI / vinayaH zikSA, tajjanitA buddhirvainayikI / 18. vinayasamuttha vainayiki. vinayah siksa, 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). 16. karmasamutthA kArmikI / karmaNA'bhyAsena janitA buddhi: kArmikI karmajA vA / 19. karmasamuttha karmiki. 33 karmana'bhyasena janita buddhih karmiki karmaja va. (Aph.) The karmiki is so called because it is (an intellect) developed by practical experience. (XIX) 20. parinamajanita parinamiki. vayah-parinatih parinamah. (Gloss) Practical experience means repeated practice, and the intellect born of such practice is called karmiki. 20. pariNAmajanitA pAriNAmikI | vayaH - pariNatiH pariNAmaH / (Aph.) The parinamiki is so called because it is (the intellect) born of maturity. (XX) (Gloss) Maturity means maturity in respect of age. 21. jAtismRtirapi materbhedaH / saMjIvasya tathAvidhazubhapariNAmena lezyAyAM vizudhyamAnAyAM kiJcin nimittamAsAdyehApoha - mArgaNA - gaveSaNAM kurvataH pUrvajanmanaH smRtirutpadyate smRti: / 21. jatismrtir api mater bhedah. samjnijivasya tathavidhasubhaparinamena lesyayam visudhyamanayam kincin nimittam asadyehapoha-margana-gavesanam kurvatah purvajanmanah smrtir utpadyate sa jatismrtih. (Aph.) The memory of past lives is also a kind of perceptual cognition. (XXI) For Personal & Private Use Only

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34 Illuminator of Jaina Tenets [Lustre ij (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 lesya (aural colouration) on account of the requisite auspicious transformation. 22. manovAkkAyapravartakaM nizcayAtmakaM jJAnaM cittam / 22. manovakkayapravartakam niscayatmakam jnanam cittas. (Aph.) The citta is definite knowledge that activates the mind, speech and the body. (XXII) 23. dravyazratAnusAri parapratyAyanakSamaM zrutam / dravyazrutaM zabdasaMketAdirUpam, tadanusAreNa parapratyAyanakSama jJAnaM shrutmbhidhiiyte| 23. dravyasrutanusari parapratyayanaksamam srutam. dravyasrutam sabdasamketadirupam, tadanusarena parapratyayanaksamam jnanam srutam abhidhiyate. (Aph.) The cognition capable of communicating itself) to others (in the way of instruction) by means of material symbols is called verbal knowledge (srutajnana). (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. 24. akSara-saMjJi-samyak-sAdi-saparyavasita-gamikAMgapraviSTAni sapratipakSANi / 24. aksara-samjni-samyak-sadi-saparyavasita-gamikangapravistani sapratipaksani. (Aph.) (There are fourteen varieties of srutajnana 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 sruta, viz. 1. Linguistic symbols (aksara) by means of which knowledge is communicated, such as words, and the like. 2. Non-linguistic (anaksara), 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 (sadi). For Personal & Private Use Only

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Satras 25-27 1 Soul 8. That which is without a beginning (anadi). 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 sruta stands for the twelfth anga called Drstivada 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 Mahavira, argapravista. 14. The opposite of No. 13 which have been composed by authors other than the ganadharas, argabahya. 25. AtmamAtrApekSaM ruupidrvygocrmvdhiH| 3TTET Tafe: 1 25. atmamatrapeksam rupidravyagocaram avadhih. avadhanam avadhih. (Aph.) Clairvoyance is (the knowledge) dependent on the self alone and takes stock of material substances as its objects. (XXV) (Gloss) Avadhi stands for avadhana (limited cognition). 26. bhavapratyayo devanArakANAm / 26. bhavapratyayo devanarakanam. (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. 27. kSayopazamanimittazca zeSANAm / 27. ksayopasamanimittas ca sesanam. (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) For Personal & Private Use Only

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36 Illuminator of Jaina Tenets 25. agunfa-sagunfa-asinia-giun1a-nfaqifa-unfaqfanaitai SoDhA / 28. anugami-ananugami-vardhamana-hiyamana-pratipaty-apratipatibhedad asau sodha. (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 26. manodravyaparyAyaprakAzi manaHparyAyaH / 29. manodravyaparyayaprakasi manahparyayah. (Aph.) Mind-reading (cognition of mental modes) is the revealer of the modes of the mental substance. (XXIX) 30. Rju - vipulamatI / sAdhAraNamanodravyagrAhiNI matiH RjumatiH / tadvizeSagrAhiNI matifayaufa: I' 30. rju-vipulamati. sadharanamano dravyagrahini matir rjumatih.1 tadvisesagrahini matir vipulamatih.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. 1 ghaTo'nena cintita ityadhyavasAyanibandhanaM manodravyaparicchittirityarthaH / 1 ghato'nena cintita ity adhyavasayanibandhanam manodravyaparicchittirityarthah. 2 ghaTo'nena cintitaH sa ca sauvarNaH pATaliputrako'dyatano mahAn ityadhyavasAyahetubhUtA manodravyavijJaptiriti / 2 ghato'nena cintitah sa ca sauvarnah pataliputrako'dyatano mahan ityadhyavasayahetubhuta manodravyavijnaptir 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'. For Personal & Private Use Only

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32 Sutras 31-331 Soul 31. vizuddhi-kSetra-svAmi-viSayamedAdavabhinnaH / 31. visuddhi-ksetra-svami-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. Visaya (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. 32. nikhiladravyaparyAyasAkSAtkAri kevalam / 32. nikhiladravyaparyayasaksatkari kevalam. (Aph ) That which directly cognizes all the substances with all their modes is omniscience (pure and perfect knowledge). (XXXII) 33. mati-zruta-vibhaMgA mithyAtvasAhacaryAdajJAnam / vibhNgoN''vdhisthaaniiyH| mithyAtvinAM jJAnAvaraNakSayopazamajanyo'pi. bodho mithyAtvasahacAritvAdajJAnamucyate' / tathA cAgamaH' "avisesiyA maI-mainANaM ca maiannANaM ca / visesiyA sammaddiTThissa maI mainANaM / * micchAdiTThissa maI maiannANaM / " yatpUnarjJAnAbhAvarUpaM audayikamajJAnaM tasya nAtrollekhaH / manaHparyAya kevalayo'stu samyagdRSTiSveva bhAvAd, ajJAnAni trINi eva / 33. mati-sruta-vibhanga mithyarvasahacaryad ajnanam. vibhangol'vadhisthaniyah. mithyatvinam jnanavaranaksayopas. majanyo'pi bodho mithyatvasahacaritvad ajnanam ucyate". tatha cagamah 1 vividhA bhaMgAH santi yasmin iti vibhaMgaH / 1 vividha bhaigah santi yasmin iti vibhaigah. 2 kutsArthe naJ samAsaH / kutsitatvaM cAtra mithyAdRSTeH saMsargAt / 2 kutsarthe nai samasah. kutsitatvam catra mithyadrsteh samsargat. 3 nandisuttaM, 36 / 3 Nandisuttam, 36. (Jaina Vishva Bharati edition), For Personal & Private Use Only

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Illuminator of Jaina Tenets [ Lustre II avisesiya mai-mainanam ca maiannanam ca. visesiya sammaditthissa mai mainanam. * micchaditthissa mai maiannanam. yatpunar jnanabhavarupam audayikam ajnanam tasya natrollekhah. manahparyayakevalayos tu samyagdrstisv eva bhavad ajnanani triny eva. (Aph.) Perceptual cognition (mati), verbal knowledge (sruta) 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 (mithyatva) is called nescience (ajnana)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 ajnana is a negative compound, the negative particle nan 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), For Personal & Private Use Only

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Sutras 34-36] Soul 39 34. cakSuracakSuravadhikevalAni varzanam / cakSuSaH sAmAnyAvabodhazcakSurdarzanam / zeSendriyamanasoracakSurdarzanam / avadhikevalayozca avadhikevaladarzane / manaHparyAyasya manasaH paryAyaviSayatvena sAmAnyabodhAbhAvAnna darzanam / 34. caksuracaksuravadhikevalani darsanam. caksunah samanyavabodhas caksurdarsanam. sesendriyamanasor acaksurdarsanam. avadhikevalayos ca avadhikevaladarsane. manahparyayasya manasah paryayavisayatvena samanyabodhabha van na darsanam. (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 avadhidarsana and kevaladarsana. The cognition of mental modes has no darsana because it never cognizes the general feature inasmuch as it has the mental modes (which are particular) as its object. 35. pratiniyataviSayagrAhi indriyam / pratiniyatAn zabdAdiviSayAn gRhNAtItyevaMzIlaM pratiniyatArthagrAhi indriyaM bhvti| 35. pratiniyatavisayagrahi indriyam. pratiniyatan sabdadivisayan glhaatityevamsilam pratiniyatarthagrahi 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.. 36. sparzana-rasana-ghrANa-cakSuH-zrotrANi / 36. sparsana-rasana-ghrana-caksuh-srotrant, For Personal & Private Use Only

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Illuminator of Jaina Tenets [Lustre II (Aph.) The instruments of touch, taste, smell, sight and hearing (are the sense-organs). (XXXVI) 37. dravyabhAvamevAni / 37. dravyabhavabhedani. (Aph.) They are different qua physical and qua psychical. (XXXVII) 38. nirva tyupakaraNe dravyendriyam / karNazaSkulyAdirUpA bAhyA, kadambakusumAdirUpA cAbhyantarIyA paudgalikaAkAraracanA - nirvRttiH / tatra zrAvaNAdyupakAriNI zaktirupakaraNam / 40 38. nirvrttyupakarane dravyendriyam. karnasaskulyadirupa bahya, kadambakusumadirupa cabhyantariya paudgalika-akararacana-nirvrttih. tatra sravanadyupakarini saktir upakaranam. (Aph.) The organic structure and its efficiency constitute the senseorgan qua 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 qua organic structure or nirvrtti, and the capacity which makes it responsive to auditory perception and the like is the sense-organ qua efficiency (upakarana). 36. labdhyupayogau bhAvendriyam / jJAnAvaraNAdikarmakSayopazamajanyaH sAmarthya vizeSo - labdhiH / arthagrahaNarUpa AtmavyApAra-upayogaH / satyAM labdhau nirvRttyupakaraNopayogAH / satyAM ca nivRttau upakaraNopayogau / satyupakaraNa upayogaH / 39. labdhyupayogau bhavendriyam. jnanavaranadikarmaksayopasamajanyah samarthyaviseso-labdhih. arthagrahanarupa atmavyapara-upayogah. satyam labdhau nirvrttyupakaranopayogah, satyam ca nirvrttau upakaranopayogau. satyupakarana upayogah. (Aph.) The sense-organ qua psychical is (of two kinds, viz.) attainment and conscious activity. (XXXIX) (Gloss) The sense-organ qua attainment is a particular kind of capacity due to the destruction-cum-subsidence of the knowledge-cove For Personal & Private Use Only

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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 qua 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. FYRI-TA-TTFET-E94-2002 Tracfaat: 1 40. sparsa-rasa-gandha-rupa-sabdas tadvisayah. (Aph.) Touch, taste, odour, sight and sound are (respectively) the objects of them (viz. 'the sense-organs). (XL) 41. sarvArthagrAhi traikAlikaM mnH| sarve na tU indriyavata pratiniyatA arthA gRhyante yena tat sarvArthagrAhi trikAlaviSayatvAt traikAlikaM manaH / tadanindriyam-noindriyamapi goudi manastvena pariNatAni pudgaladravyANi dravyamanaH, labdhyupayogarUpaM TCHGT: 1 41. sarvarthagrahi traikalikam manah. sarve na tu indriyavat pratiniyata artha glhyante yena tat sarvarthagrahi trikalavisayatvat traikalikam manah. tad anindriyam noindriyam api ucyate. manastvena parinataniipudgaladravyani dravyamanah, labdhyupayogarupam bhavamanah. (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 traikalika. It is also called 'anindriya' and also 'no-indriya' or 'quasi-sense'. Moreover, the matter transformed into mind is mind For Personal & Private Use Only

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Illuminator of Jaina Tenets [Lustre II qua physical, while the attainment (of efficiency) and conscious activity, constitute the mind qua 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. 42. karmaNa udayavilayajanitaH cetanApariNAmo bhAvaH / karmaNaH kSayopazama-upazama-kSaya avasthA vilaya ityabhidhIyate / 42. karmana udayavilayajanitah cetanaparinamo bhavah. karmanah ksayopasama-upasama-ksaya- avastha vilaya ity abhidhiyate. (Aph.) The bhava 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. 43. pariNamanaM vA / 43. parinamanam va. (Aph.) Also change ( is called bhava ) . (XLIII ) (Note) Change also is a transformation of the soul, which occurs even in the disembodied state called siddhatya, 44. aupazamika kSAyika kSAyopazamikA bhAvAH svarUpaM jIvasya / 44. aupasamika-ksayika-ksayopasamika bhavah svarupam jivasya. (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) 45. audayikapAriNAmikAvapi / udIraNAkaraNena svabhAvarUpeNa vA'STAnAmapi karmaNAmanubhavAvasthA udayaH / tena nirvRtto bhAva audayikaH / svasvabhAve pariNamanaM pariNAmaH / tena nirvRttaH sa eva vA bhAvaH pAriNAmikaH / For Personal & Private Use Only

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Sutras 45-47 | Soul 45. audayikaparinamikav api. udiranakaranena svabhavarupena va'stanam api karmanam anubhavavastha udayah. tena nirvrtto bhava audayikah. svasvabhave parinamanam parinamah. tena nirvsttah sa eva va bhavah parinamikah. (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 (udirana) or normally in their proper time. The state of karman which is produced in this way is called audayika. Parinama means transformation in its own nature. The consequential state of soul or the transformation itself is parinamika-bhava. 46. mohakarmaNo vedyAbhAva upshmH| udayaprAptasya mohakarmaNaH kSayaH zeSasya ca sarvathA anudaya upazamaH / sa cAntarmuhurtAvadhikaH / tena niSpanno bhAva aupazamikaH / 46. mohakarmano vedyabhava upasamah. udayapraptasya mohakarmanah ksayah sesasya ca sarvatha anudaya upasamah, sa cantarmuhurtavadhikah. tena nispanno bhava aupasamikah. (Aph.) Upasama (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 muhurta (48 minutes). * The state consequent upon this is called aupasamika (related to subsidence). YU. FARHAATET: 877: 1 ... jJAnAvaraNAdyaSTAnAmapi karmaNAM sarvathA praNAza:-kSayaH / tena nitto #19: f17:1 47. nirmulanasah ksayah. jnanavaranadyastanam api karmanam sarvatha pranasah, ksayah. tena nirvstto bhavab-ksayikah. For Personal & Private Use Only

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Illuminator of Jaina Tenets [ 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 ksayika (resulting from cessation). 48. ghAtikarmaNo vipAkavedyAbhAvaH kssyopshmH| udayaprAptasya ghAtikarmaNaH kSayaH, anudIrNasya ca upazamaH, vipAkataH udayAbhAva iti kSayopalakSita upazamaH kSayopazamaH / tajjanyo bhAva:-- kSAyopazamikaH / udayaprAptakSayasyobhayatra samAnatve'pyupazame pradezato'pi mAstyudaya itynyorbhdH| ghatikarmano vipakavedyabhavah ksayopasamah udayapraptasya ghatikarmanah ksayah, anudirnasya ca upasamah, vipakatah udayabhava iti ksayopalaksita upasamah ksayopasamah. tajjanyo bhavah-ksayopasamikah. udayapraptaksayasyobhayatra samanatve'py upasame pradesato'pi nasty udaya ity anayor bhedah. (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 qua realization of the fruit. The state of the soul resulting from this is called ksayopasamika (concerned with destruction-cum-subsidence). The difference between ksayopasama and upasama is that there is absolutely no rise of karman even virtually (pradesato'pi) in the latter although the destruction of the karmans that have arisen is a common feature of both. 46. vedyAvasthA udyH| udIraNAkaraNena svabhAvarUpeNa vASTAnAmapi karmaNAmanubhavAvasthA udyH| tajjanyo bhAvaH audyikH| 1 See note on IV. 5. For Personal & Private Use Only

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Sutras 50-52 ) Soul 49. vedyavastha udayah. udiranak@ranena svabhavarupepa vastanam api karmanam anubhavavastha udayah. tajjanyo bhavah 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). 50. svasvabhAve pariNamanaM prinnaamH| pariNAmAjjanyaH sa eva vA bhAvaH pAriNAmikaH, sAdiranAdizca / gatibandhasaMsthAnAdayaH sAdiH, jIvatvabhavyatvAbhavyatvAdirUpaH anAdiH / 50. svasvabhave parinamanam parinamah. parinamaj janyah sa eva va bhavah parinamikah, sadir anadis ca. gatibandhasamsthanadayah sadih, jivatva-bhavyatvabhavyatvadirupah anadih. (Aph.) Transformation means change in its own nature. (L) (Gloss) That which is produced on account of transformation or the state qua itself is called parinamika. 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. 51. aupazamikasya samyaktvacAritre / 51. aupasamikasya samyaktvacaritre. (Aph) The subsidential (aupasamika) state is of two kinds, (subsidential) right attitude and right conduct. (LI) 52. kSAyikasya jnyaan-drshn-smyktv-caaritr-aprtihtviiryaadyH| 52. ksayikasya jnana-darsana-samyaktva-caritra-apratihataviryadayah. (Aph.) The varieties of ksayika are perfect knowledge, perfect intuition, right attitude as the result of complete destruction of darsanamohaniya karman; perfect conduct as the result of complete destruction of caritramohaniya karman, unobstructed power, etc. (LII) For Personal & Private Use Only

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filuminator of Jaina Tenets [ Lustre II X3. eriteerfuafu ATISATA-axia-afoz-a1f77-4ATUH-afturaca: 1 53. ksayopasamikasya jnana'jnana-darsana-desti-caritra-samyamasam yama-viryadayah. (Aph.) The varieties of ksayopasamika are knowledge, nescience, intuition, attitude, renunciation, partial renunciation, energy and the like. (LIII) 48. aptafu4tu Ar-fafan-ya-g: -37T*Ta-da-preffaufa-ete leshyaa-gotr-prtihtviirytv-chdmsth-asiddhtvaadyH| 54. audayikasya ajnana-nidra-sukha-duhkha-asrava-veda-ayurgati-jati sarira-lesya-gotra-pratihataviryatva-chadmastha-asiddhatvadayah. (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) iti jIvasvarUpanirNayaH / Here ends the Second Lustre, called the "Ascertainment of the Nature of Soul", of the Jaina-siddhanta-dipika, composed by Acarya Tulasi. For Personal & Private Use Only

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1. jIvA dvidhA / tRtIyaH prakAzaH LUSTRE III 1. jiva dvidha. (Aph.) Souls are classifiable under two heads. (I) 1. saMsAriNaH siddhAzva / saMsaranti bhavAntaramiti saMsAriNaH, tadapare siddhA: / 2. samsarinah siddhas ca. samsaranti bhavantaram iti samsarinah, tadapare siddhah. (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. 3. 1. saMsAriNastrasasthAvarAH / hitAhitapravRttinivRttyarthaM gamanazolAstrasAH, taditare sthAvarAH / 3. samsarinas trasa-sthavarah. hitahitapravrttinivrttyartham gamanasilas trasah, taditare stha varah. (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 For Personal & Private Use Only

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Niluminator of Jaina Tenets Lusture IT 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. 4. pRthivI-apa-tejo-vAyu-vanaspatikAyikA ekendriyAH sthaavraaH| pRthivI kAyo yeSAM te pathivIkAyikA ityAdi / ete ca ekasya sparzanendriyasya sadbhAvAdekendriyAH sthAvarasaMjJAM labhante / paJcasvapi sthAvareSu sUkSmAH sarvaloke, bAdarAzca lokaikdeshe| sarve'pi pratyekazarIriNaH, vanaspatistu sAdhAraNazarIro'pi / prthivi-ap-tejo-vayu-vanaspatikayika ekendriyah sthavarah. prthivi kayo yesam te prthivikayika ityadi. ete ca ekasya sparsarendriyasya sadbhavad ekendriyah sthavarasamjnam labhante. pancasv api sthavarenu suksmah sarvaloke, badaras ca lokaikadese. sarve'pi pratyekasaririnah, vanaspatis tu sadharanasariro'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. 5. dviindriyaadystrsaaH| kRmi-pipIlikA-bhramara-manuSyAdInAM krameNa ekaikendriyavRddhyA dvIndriyAdayastrasA jJeyAH / kvacit tejovAyU api / pRthivyAdiSu pratyekamasaMkhyeyA jIvAH / vanaspatiSa saMkhyeya-asaMkhyeyaanantAH / dvIndriyAdiSu punrsNkhyeyaaH| samAnajAtoyAMkurotpAdAt, zastrAnupahatadravatvAt, AhAreNa For Personal & Private Use Only

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49 Sutre 5 ] Soul and Non-soul vRddhidarzanAta, aparApreritatve tiryaganiyatagatimattvAt, chedAdibhiglAnyAdidarzanAcca krameNa pRthivyAdInAM jIvatvaM saMsAdhanIyam / AptavacanAdvA, tathA cAgamaH"gefa#1541 us * ! fo! ATTTTTTGTT 3TUTTTTAJTIT ? goyamA ! sAgArovauttA vi aNAgArovauttA vi|"" dvindriyadayas trasah. ksmi-pipilika-bhramara-manusyadinam kramena ekaikendriyavrddhya dvindriyadayas trasa joeyah. kvacit tejovayu api. prthivyadisu pratyekam asamkhyeya jivah. vanaspatinu samkhyeyaasamkhyeya-anantah. dvindriyadisu punar asamkhyeyah. samanajatiyaokurot padat, sastranupahatadravatvat, aharena vsddhidarsanat, aparapreritatve tiryag aniyatagatimattvat chedadibhir glanyadidarsanac ca kramena prthivyadinam jivatvam samsadhaniyam. aptavacanas va, tatha cagamah"pudhavikaiya nam bhante ! kim sagarovautta anagarovautta ? Goyama ! sagarovautta vi anagarovautta 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 1 pannavaNA pada. 26 / | Pannavana pada XXIX. For Personal & Private Use Only

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50 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 samanaskAdIrghakAlikavicAraNAtmikayA saMjJayA yuktAH saMjJina iti / asaMzino'manaskAH / samanaska'manaskas ca. samanaskadirghakalikavicaranatmikaya samjnaya yuktah samjnina iti. asamjnino'manaskah. (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 samjna, that is, possessed of samjna which is of the nature of thought relating to the past, present and future. (The souls which are) devoid of samjna 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. Ratnayana, pada XXIX. For Personal & Private Use Only

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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 (hetuvadiki). 7. nArakadevA garbhajatiryamanuSyAzca smnskaaH| 7. narakadeva garbhajatiryaimanusyas ca samanaskah. (Aph.) The denizens of hell and heaven as well as the vertebrate animals, and human beings are endowed with mind. (VII) 8. anye'manaskAH / saMmUrcchajAstiryaJco manuSyAzcAmanaskA bhavanti / 8. anye'manaskah. sammurochajas tiryanco manusyas camanaska bhavanti. (Aph.) Others are without mind. (VIII) (Gloss) The invertebrate animals and human beings born asexually are without mind. 1. paryAptA'paryAptAdayo'pi / jIvAH paryAptA aparyAptAzca / AdizabdAt sUkSmabAdara-samyagdRSTimithyAdRSTi-saMyatAsaMyata-pramattApramatta - sarAgavItarAga - chadmasthakevalisayogyayogi-vedatraya-gaticatuSTaya-jAtipaJcaka - kAyaSaTka - jIvasthAnacaturdazaka-jIvabhedacaturdazaka-daNDakacaturviMzatiprabhRtayo bhUyAMso bhedA jIva tattvasya bhaavniiyaaH| 9. paryapta'paryaptadayo'pi, jivah paryapta aparyaptas ca. adisabdat suksmabadara-samyagdrstimithyadrsti-samyatasamyata-pramattapramatta-saragavitaragachadmasthakevali-sayogyayogi-vedatraya-gaticatustaya-jatipalicakakayasatka-jivasthanacaturdasaka-jivabhedacaturdasaka- dandakacaturvisatiprabhytayo bhayanso bheda jivatattvasya bhavaniyah. (Aph.) (The souls) can also be classified as 'developed' and 'unders loped' and the like. (IX) For Personal & Private Use Only

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Illuminator of Jaina Tenets [ Lustre III (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. 10. bhavArambhe paudagalikasAmarthya nirmANaM pryaaptiH| 10. bhavarambhe paudgalikasamarthyanirmanam paryaptih. (Aph.) Bio-potential (paryapti) means the building up of material forces at the very beginning of rebirth. (X) 11. AhAra-zarIrendriyocchvAsaniHzvAsa-bhASA-manAMsi / AhAraprAyogya - pudgala - grahaNa-pariNamanotsargarUpaM paudgalika-sAmarthyotpAdanamAhAraparyAptiH / evaM zarIrAdiparyApta yo'pi bhaavniiyaaH| SaNNAmapi prArambha utpattisamaye, pUrtistvAhAraparyApterekasamayena, zeSANAM ca krameNaikaikenAntarmuhUrtena / yatna bhave yena yAvatyaH paryAptayaH karaNIyAstAvatISvasamAptAsu so' paryAptaH, samAptAsu ca paryApta iti / 11. ahara-sarirendriyocchvasanihsvasa-bhasa-manamsi. aharaprayogya-pudgala-grahana-parinamanotsargarupam paudgalikasamarthyotpadanam aharaparyaptih. evam sariradiparyaptayo'pi bhavaniyah. sannam api prarambha utpattisamaye, purtis tv aharaparyapter ekasamayena, sesanam ca kramenaikaikenantarmuhurtena. yatra bhave yena yavatyah paryaptayah karaniyas tavatisv asamaptasu so'paryaptah, samaptasu ca paryapta iti. (Aph.) The paryapti is six-fold, viz. aliment, body, sense-organ, inhaling and exhaling, speech, and mind, (XI) (Gloss) The alimentary bio-potential (ahara-paryapti) means the For Personal & Private Use Only

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Sutras 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. 12. tadapekSiNI jIvanazaktiH praannH| 12. tadapeksini jivanasaktih pranah. (Aph.) Prana means the bio-energy which is dependent upon paryapti (bio-potentials). (XII) (Note) In connection with the Jaina concepts of prana and paryapti, 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 prana and paryapti 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 prana needed for paryapti. The paryaptis are bio-potentials that are brought to their proper functioning by the power of prana, in the absence of which they are incapable of attaining their maturity. 13. indriyabalocchvAsaniHzvAsA''yUMSi / ... paJca indriyANi manovAkkAyarUpaM balatrayam ucchvAsaniAzvAsA''yu para fett: : 1 paryAptInAM prANAnAM ca yoga eva jovanaM, teSAM viyogazca mRtyuH| 13. Indriyabalo'cchvasaninsvasa'yumsi. pasca indriyani manovakkayarupam balatrayam ucchvasanihsvasa For Personal & Private Use Only

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54 Illuminator of Jaina Tenets yus ceti dasavidhah pranah. paryaptinam prananam ca yoga eva jivanam, tesam viyogas ca mrtyuh. (Aph.) (They are) the sense-organs, power, respiration and lifespan. (XIII) (Gloss) The pranas 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. 14. garbhopapAtasaMmUrcchanAni janma / Lustre tit ra, qfa:, a gfa qufur: 1 14. garbhopapatasammurcchanani janma. janma, utpattih, bhava iti paryayah. (Aph.) Birth can be (of three kinds according as it is) vertebrate (garbhaja), spontaneous and accomplished (upapataja) 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 Brahmanical literature is found in the Susruta-samhita where the jangamas are classified as jarayuja, andaja, svedaja and udbhijja. In the Buddhist tradition, four yonis viz. andaja, jarayuja. samsvedaja and upapaduka are recognised. There is no yoni ascribed to the vegetable kingdom. In the Susruta-samhita3, the vegetable kingdom is comprised under four-fold sthavara viz. (i) vanaspati (producing fruit without flower), (ii) vrksa (producing both flower and fruit), (iii) viruda (creepers) and (iv) ausadhi (which die after producing fruit). In the Manusmrti4, the sthavaras are included under udbhijja unlike the Susruta-samhita, which places indragopa (snail), manduka (frog) etc. under udbhijja. Sammurcchima-That which is not vertebrate and not born in womb is sammu rcchima. 15. jarAkhaNDapotajAnAM garbhaH / jarAyujAH' - nR - gavAdyA: / aNDajAH - pakSi- sarpAdyAH / potajA:' 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. 5 yajjAlavat prANiparivaraNaM vitatamAMsazoNitaM tajjarAyuH, tajjAtA jarAyujAH / 6 potA eva jAtA iti potajAH zuddhaprasavAH, na jarAvAdinAM veSTitA iti yAvat / For Personal & Private Use Only

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Sutras 15-17 1 kuJjara- zazakAdayaH / 15. jarayvandapotajanam garbhah. jarayujah1----nr-gavadyah, andajah-paksi-sarpadyah. potajah2kunjara-sasakadayah. (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) 16. devanArakANAmupapAtaH / 1 2 3 16. devanarakanam upapatah. (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) 17. zeSANAM sammUrcchanam / 17. sesanam sammurcchanam. (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 yajjalavat praniparivaranam vitatamamsasonitam tajjarayuh, tajjata jarayujah. pota eva jata iti potajah suddhaprasavah, na jarayvadina vestita iti yavat. 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 jarayuja. 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 sammurcchima. 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 For Personal & Private Use Only

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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 Brahmanicala 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 Drona, Kepa, Kspi, Dhrstadyumna etc. 18. sacittA''citta-zItoSNa-saMvata'-vivRtAstanmizrAzca yonayaH / ufa:-JETfETFATTH, afast:-Afif FT: gatont: aa faqat! 18. sacitta%'citta-sito^sa-samvrtab-vivstas(r) tanmisras ca yonayah. yonih-utpattisthanam; tanmisrah--sacittacittah, sitosnah sarvstavivstah. (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 Abhidharmakosa, III/9 Yuktidipika on Samkhya-karika, 39. (Origin and Development of the Samkhya System of Thought, p. 281). 3 jIvaccharIram 3 jivacchariram (living body). 4 zItasparzavat 4 Sitasparsavat (possessed of cold touch). 5 divyazayyAdivat 5 divyasayyadivat (like a divine bed and the like). 6 jalAzayAdivat 6. jalasayadivat (like a lake and the like). 2 For Personal & Private Use Only

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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. Sita 'having cold touch'. It is where hellish beings are born. Usna-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. 16. acetano'jIvaH / yasmin sAkArASnAkAralakSaNa upayogo nAsti so'jIvo'cetana iti / 19. acetano'jivah. 57 yasmin sakara'nakaralaksana upayogo nasti so'jivo'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. 20. dharmAdharmAkAzakAlapudgalAstamevAH / eteSAM lakSaNAni prAG nirUpitAni / 20. dharma'dharmakasa-kala-pudgalas tadbhedah. etesam laksanani pran nirupitani. (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 jivajivabhedanirnayah. Here ends (the Third Lustre called) "The Ascertainment of the Classication of Soul and Non-soul" (of the Jaina-siddhanta-dipika compiled by Sri Tulasiganin). For Personal & Private Use Only

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caturtha prakAzaH LUSTRE IV 1. AtmapravRttyAkRSTAstatprAyogyapudgalAH karma / AtmanaH pravRttyA AkRSTAH karmaprAyogyAH-catuHsparzinaH anantapradezina: karmavargaNAskandhAH krmsNjnyaamshnuvte| loke pravRttirapi karmazabdena vyapadizyate / 1. atmapravsttyaksstas tatprayogyapudgalah karma. atmanah pravsttya aklstah karmaprayogyah-catuhsparsinah anantapradesinah karmavarganaskandhah karmasamjnam asnuvate. loke pravittir api karmasabdena vyapadisyate. (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 (atmapravstti). This is, exactly speaking, the definition of dravya karman. So far as bhava 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 nama 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 viryantaraya karman, and the rise or subsidence/destruction/subsidence-cum-destruction of the mohaniya karman. The rise of the nama 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 mohaniya and the antaraya karman. Thus, while the bhava 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 qua bhava karman. In this way, though karman stands for the bhava 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. For Personal & Private Use Only

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Sutra j Sout (Gloss) There is the series of material aggregates possessed of the potentiality of getting transformed into karman, that constitute the karma-vargana1 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 varganas, 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 audarika 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 aharaka 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, bhasa (speech), anapana (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-vargana consists of more atoms but occupies less space in comparison with a composite body of manovargana, 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. For Personal & Private Use Only

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Illuminator of Jaina Tenets Lustre IV karmic matter). In common parlance the activity itself is designated by the word 'karman'. 2. taccAvaraNavikArapratighAta zubhAzubhahetu / tatkarma jJAnadarzanayorAvaraNasya dRSTicAritrayorvikArasya zakteH pratighAtasya vedanIyAdinA zubhAzubhasya ca hetu bhavati / 2. taccavarana-vikara-pratighata-subhasubhahetu. tatkarma jnanadarsanayor avaranasya drsticaritray or vikarasya sakteh pratighatasya vedaniyadina subhasubhasya 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. 3. jJAnadarzanAvaraNavedanIya mohanIyAyukanAmagotrAntarAyabhedAvaSTadhA / jnyaandrshnyor|vrnnm - jJAnAvaraNaM darzanAvaraNaM ca / sukhaduHkhahetu-- vedanIyam / darzanacAritrayovikArApAdanAd mohayatyAtmAnamiti mohanIyam / eti bhavasthiti jIvo yeneti AyuH / caturgatiSu nAnAparyAyaprAptihetu nAma / uccanIcabhedaM gacchati yeneti gotram / zaktipratighAtakamantarAyaH / 3. jnanadarsanavarana-vedaniya-mohaniya yuska-nama-gotra-ntaraya bhedad astadha. jnana-darsanayor avaranam-jnanavaranam darsanavaranam ca. sukhaduhkhahetu-vedaniyam. darsanacaritrayor vikarapadanad mohayaty atmanam iti mohaniyam. eti bhavasthitim jivo yenety ayuh. caturgatisu nanaparyayapraptihetu nama. uccanicabhedam gacchati yeneti gotram. saktipratighatakam antarayah. For Personal & Private Use Only

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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. Ayus (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). 4. ghAti aghAti ca / jJAnAvaraNa-darzanAvaraNa- mohanIyAntarAyacatuSkaM ghAti, zeSacatuSkaM ca ararfa I 4. ghati aghati ca. jnanavarna-darsanavarana-mohaniyantarayacatuskam ghati, sesa catuskam ca aghati. (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), ayusya (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 kevalajnana and kevaladarsana on account of their destroying (ghata) the power of the soul to manifest omniscience. The ghati karmans have, moreover, been designated as bijabandhana (bandhana qua seed) as distinguished from the aghati karmans that have been designated as phalabandhana (bandhana qua effect). In other words the For Personal & Private Use Only

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62 Illuminator of Jaina Tenets 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 aghati karmans are there, physical joy and suffering continue along with the infinite bliss consequent upon the destruction of the ghati karmans, specifically the category of mohaniya karman. The physical joy and suffering, in this case, should be considered as only upadhi of the jiva, that does not essentially affect the nature of the infinite bliss. The jvia, however, is freed from this upadhi on the attainment of disembodied emancipation i.e. siddhatva. The infinite bliss the freed from upadhi is technically called avyabadha sukha on account of the absence of upadhi which acted as an impediment (vyabadha) that hindered the manifestation of the perfect state of the bliss. 5. bandha-udvartanA - apavartanA - sttaa-udy-udiirnnaa-sNkrmnn-upshm-nidhttinikaacnaastvvsthaaH| etAsu aSTau karaNazabdavAcyAH / yadAha "baMdhaNasaMkamaNavvaTaNA, avavaTTaNA udiirnnyaa| uvasAmaNA nihatti nikAyaNA catti krnnaaiN||" bandho'nantaraM vkssyte| karmaNAM sthitynubhaagvRddhiH-udvrtnaa| sthitynubhaaghaaniH-apvrtnaa| abAdhAkAlo vidyamAnatA c-sttaa| udayo dvividhaH / yatra phalAnubhavaH sa vipAkodayaH / kevalaM prdeshvednmprdeshodyH| niyatakAlAt prAk udaya:- udIraNA, iyaM caapvrtnaapekssinnii| sajAtIyaprakRtInAM mithaH parivartanaM sNkrmnnaa'| udayodIraNAnidhattinikAcanA'yogyatvam-upazamaH / udvartanApavartanaM vihAya zeSakaraNAyogyatvam-nidhattiH / samastakaraNAyogyatvam-nikAcanA / 1 zivazarmakRta 'karmaprakRtiH', malayagirikRta TIkA sahita, devacanda lAlabhAI pustakoddhAra phaMDa prakAzana, bambaI, 1912 / 2 yathA-adhyavasAyavizeSeNa sAtavedanIyam asAtavedanIyarUpeNa, asAtavedanIyaM ca sAtavedanIyarUpeNa pariNamati / AyuSaH prakRtInAM darzanamohacAritramohayozca mithaH saMkramaNA na bhavati / For Personal & Private Use Only

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Sutra 5 J Substance, Quality, Modes 5. bandha-udvartana-apavartana-satta - udaya - udirana - samkramanaupasama-nidhatti-nikacanas tadavasthah. etasu astau karanasabdavacyah, yadah1 "bandhana-samkamanuvvattana, avavattana udiranaya/ uvasamana nihatti, nikayana catti karanaim"// bandho'nantaram vaksyate. karmanam sthityanubhagavrddih-udvartana. 1 sthityanubhagahanih-apavartana. abadhakalo vidyamanata ca-satta. udayo dvividhah. yatra phalanubhavah sa vipakodayah, kevalam pradesavedanam-pradesodayah. niyatakalat prak udayah--udirana, iyam capavartanapeksini. sajatiyaprakrtinam mithah parivartanam samkramana." udayodirana-nidhatti-nikacana'yogyatvam-upasamah. udvartanapavartanam vihaya sesakaranayogyatvam-nidhattih. samastakaranayogyatvam-nikacana. (Aph.) Bondage, augmentation, attenuation, existence, realization, premature realization, transference, subsidence, nidhatti or incapability of all these processes excepting augmentation and attenuation, and nikacana 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' (karana). Thus it is said "Bondage, transference, augmentation, attenuation, premature realization, subsidence, nidhatti and nikacana 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 Sivasarman, with annotation by Malayagiri; Devacanda Lalabhai Pustakoddhara Fund Prakasana, Bombay, 1912. yatha-adhyavasayavisesena satavedaniyam asatavedaniyarupena; asata vedaniyam ca satavedaniyarupena parinamati. ayusah prakrtinam darsanamohacaritramohayos ca mithah samkramana na bhavati. For Personal & Private Use Only

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64 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 nikacana. 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 nikacana. (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 Upadhayaya Yasovijaya, the great Jaina scholar of modern times. He has suggested such comparisons in his brief Commentary on Patanjali's Yogadarsana. Thus, he says that the five afflictions of nescience (avidya), egohood (asmita), attachment (raga), repulsion (dvesa), and will to live (abhinivesa) 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 (tanu) state is interpreted as the state of subsidence (upasama) or dissociation-cumsubsidence (ksayopasama) 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 (udara) 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-vipaka) 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-vipaka) of the Yoga can be compared with the nikacita karman of the Jainas." --Studies in Jaina Philosophy, 259-60. padhayaya Yacou... terms of the &.#ganatarai aret: 1 * jIvasya karmapudgalAnAmAdAnam-kSIranIravat parasparAzleSaH-bandho'bhidhIyate / sa ca pravAharUpeNa anAdiH, itaretarakarmasambandharUpeNa sAdiH / amUrtasyApi AtmanaH anAdikarmapudgalasambandhavattvena kathaMcid mUrtatvasvIkArAt karmapudgalAnAM sambandho naasmbhvii| 6. karmapudgaladanam bandhah. jivasya karmapudgalanam adanam-ksiraniravat parasparaslesahbandho'bhidhiyate. sa ca pravaharupena anadih, itaretarakarmasambandharupena sadih. For Personal & Private Use Only

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Sutras 7-8) Bondage, Merit, Demerit, Influx amurtasyapi atmanah anadi-karmapudgala-sambhandhavattvena kathancin murtatvasvikarat karmapudgalanam sambandho nasambhavi. (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. 7. prakRtisthityanubhAgapradezAstadbhedAH / 7. prakrti-sthity-anubhaga-pradesas tadbhedah. (Aph.) Bondage is considered from four points of view viz, type, duration, intensity, and mass (of karmic matter). (VII) 5. atareataragani zama: uofa: 1 sAmAnyena gRhIteSu karmasu etajjJAnasya AbArakam etacca darzanasya ityAdirUpa: svabhAva: prakRtiH / jJAnAvaraNAdyaSTau mUlaprakRtayaH / tAsAmuttaraprakRtayaH, yathA --mAnAvaraNasya paJca, darzanAvaraNasya nava, vedanIyasya dva e, mohanIyasya darzanacAritraArzozifanfa:, gqgana:, arrai feacaiftaq, matu z antarAyasya ca paMca / sarvA militAH saptanavatiH / 8. samanyopattakarmanam svabhavah prakrtih. samanyena grhitesu karmasu etaj jnanasya avarakam, etac ca, darsanasya ityadirupah svabhavah prakrtih. jnanavaranadyastau mulaprakrtayah. tasam uttaraprakstsyah, yatha For Personal & Private Use Only

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66 . Iluminator of Jaina Tenets | Lusture IV 1. jnanavaranasya panca, darsanavaranasya nava, vedaniyasya dve, "......mohaniyasya darsanacaritrabhedad astavimsatih, ayusas catasrah, namnodvicatvarimsat, gotrasya dve, antarayasya ca pafica. sarva militah saptanavatih. (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 Pannavana, XXIII and Tattvarthadhigama-Sutra, Chapter VIII. kAlAvadhAraNaM sthitiH| yathA jJAnadarzanAvaraNavedanIyAntarAyANAM triMzatkoTikoTisAgaropamANi parA sthitiH / mohanIyasya' saptatiH / naamgotryoviNshtiH| trayastrizat, sAgaropamANi AyuSaH / aparA-dvAdazamuhUrtA' vedniiysy| naamgotryorssttau| zeSANAM cAntarmuhUrtam / ... ekasAgarakoTikoTisthitimanu varSazataM abaadhaakaalH'| 9. kalavadharanam sthitih. yatha jnana-darsanavarana-vedaniyantarayanam trimsatkotikoti1 darzanamohanIyApekSayA cAritramohanIyasya tu catvAriMzat koTikoTisAgaropamANi * sthitiH| 2 saMparAyasAtavedanIyamAzritya / 3. aayusso'pvaadH| For Personal & Private Use Only

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Sutra 10 ) Bondage, Merit, Demerit, Influx sagaropamani para sthitih. mohaniyasyal saptatih. namagotrayor vimsatih. trayastrimsat sagaropamani ayusah. apara--dvadasamuhurtta: vedaniyasya. namagotrayor astau. ses& nam cantarmuhurttam. ekasagarakotikotisthitim anu varsasatam abadhakalah. (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 sagaropama-koti-koti; that of the deludingkarman is seventy (sagara-koti-koti); that of the body-determining and family-determining karmans is twenty; and that of life-span-determining karman is thirty-three sagaropamas; the other (viz. the minimum) duration of the feeling-producing; however, is twelve muhurttas; that of the body-determining and family-determining is eight and that of the rest is less than a muhurtta. For every sagara-koti-koti of duration there is a hibernation period of one hundred years (during which the karman remains unrealized) 8o. Fantatsgat: 1 raso'nubhAgonubhAvaH phalam-ete ekaarthaaH| sa ca dvidhAtIvrAdhyavasAyanimittastIvaH, mandAdhyavasAyanimittazca mndH| .... karmaNAM jaDatve'pi pathyApathyAhAravat tato jIvAnAM tathAvidhaphalaprAptira viruddhA / naitadarthamIzvaraH kalpanIyaH / 10. vipako'nubhagah. raso'nubhago'nubhavah phalam-ete ekarthah. sa ca dvidha-tivra. dhyavasayanimittas tivrah, mandadhyavasayanimittas ca manda). karmanam jadatve'pi pathyapathyabaravat tato jivanam tatha vidhaphalapraptir aviruddha, naitadartham isvarah kalpaniyah. (Aph.) Intensity is intensity of) fruition. (X) 2 sa 4 darsanamohaniyapeksaya caritramohaniyasya tu catvarimsat kotikotisagaropamani sthitih. samparayasatavedaniyam asritya. ayuso'pavadah. This is with reference to the faith-deluding karman. That of the conduct-dolud - ing is, however, forty sagaropama-koti-koti. 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. 5 6 For Personal & Private Use Only

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Nlwninator of Jaina Tenets [ Lastre IV (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. 11. balasaMcayaH prdeshH| dalasaMcaya:-karmapudgalAnAmiyattAvadhAraNam / II. dalasahcayah pradesah. dalasancayah-karmapudgalanam iyattavadharanam. (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. 12. zubhaM karma punnym| .... zubhaM karma sAtavedanIyAdi puNyamabhidhIyate / upacArAcca yada-yannimitto bhavati puNyabandhaH so'pi tattacchandavAcyaH, tatazca tannavavidham, yathA saMyamine'nnadAnena jAyamAnaM zubhaM karma annapuNyam, evaM pAna-layana zayana-vastra-mano-vAk-kAya-namaskAra puNyAnyapi bhAvanIyAni / 12. febkam karma punyam. sudharh karma satavedaniyadi punyam abhidhiyate. upacarac ca yadyannimitto bhavati punyabandhah, so'pi tattat-sabdavacyah, tatas ca tan navavidham, yatha samyamine annadanena Havamanam subham karma annapunyam, evam pana-layanalsayana-vastra-mano-vak-kaya-namaskara-punyany api bhavani yani. 1lynm-aalyH| 1 layanam+alayah. 2 shynm-pttttaadi| 2 sayanam-paffadi. For Personal & Private Use Only

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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. 13. tacca dharmAvinAbhAvi / 69 satpravRttyA hi puNyabandhaH satpravRttizca mokSopAyabhUtatvAdavazyaM dharmaH, anga rufaarifa-gaaq aq am faar a alfa ferfeert dharmArAdhakatvamasambhavaM prakalpya puNyasya dharmAvinAbhAvitvaM nArekaSNISaM, teSAmapi mokSamArgasya dezArAdhakatvAt / nirjarAdharmaM vinA samyaktva'lAbhA'sambhavAcca / 13. tacca dharmavinabhavi. satpravrttya hi punyabandhah, satpravrttis ca moksopayabhutatvad avasyam dharmah, ata eva dhanyavinabhavi-busavat tad dharmam vina na bhavatiti mithyatvinam dharmaradhakatvam asambhavam prakalpya punyasya dharmavinabhavitvam narekaniyam, tesam api moksamargasya desaradhakatvat. nirjaradharmam vina samyaktvalabha'sambhavac 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 nirjara and nihsreyasa as the principal result of tapas, the attainment of heavenly life being only a subsidiary effect of tapas (Tattvartha-Vartika, 9/3). For Personal & Private Use Only

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2 . liluminator of Jaina Tenets [ 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 balatapah and its meritorious results in the Jaina canon where 'asarkiliffha parinama' is given as the cause of meritorious bondage. Some sort of samyama is a common feature of the balatapah although it is done out of sheer ignorance and perverted knowledge. This has been made clear by the great Digambara logician, Akalanka in his Tattvartha-Vartikas. 14. azubhaM karma pApam / azubhaM karma jJAnAvaraNAdi pApamucyate / upacArAt tadhetavo'pi tat shbdvaacyaaH| tatazca tad aSTAdazavidham, yathA-prANAtipAtajanitamazubhaM karma prANAtipAtapApam, evaM mRSAvAdA- dattAdAna-maithuna-parigraha-krodhamAna-mAyA-lobha-rAga-dveSa-kalahA-abhyAkhyAna-paizunya-paraparivAda-ratyaratimAyA-mRSA-mithyAdarzanazalyapApAnyapi bhAvanIyAni / vyAkhyAntareNayadudayena bhavet azubhA pravRttiH, tanmohanIyaM karmApi tattat kriyAzabdenocyate / yathA-prANAtipAtajanakaM mohanIyaM karma prANAtipAtapApa mityaadi| 1.14. asubham karma papam. asubham karma jnanavaranadi papam ucyate, upacarat tad hetavo'pi " tat sabdavacyah, tatas ca tad astadasavidham, yatha-pranatipata janitam asubham karma pranatipatapapam, evam mssavada'datta dana-maithuna-parigraha-krodha-mana-maya - lobha - raga - dvesa1 Ovavaiya Sutta (Suttagame ed.), p. 25. '2' Tattvartha-Vartika, 6/20. For Personal & Private Use Only

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Stra 15 1 Bondage, Merit, Demerit, Influx kalaba'bhyakhyanapaisunya - paraparivada - ratyarati - mayamssa - mithyadarsanasalyapapany api bhavaniyani. vyakhyantarenayadudayena bhavet asubha pravsttih, tan mohaniyam karmapi tattat kriyasabdenocyate. yatha-pranatipatajanakam mohaniyam karma pranatipatapapam ity adi. (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 pranatipata is the inauspicious karman resulting from pranatipata (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. 15. dravyabhAvabhedAdete bandhAd bhinne| dravyaM takriyAvirahitam, bhAvazca tkriyaaprinntH| anudayamAnAH sadasatkarmapudgalA bandhaH-dravyapuNyapApe, tatphalAnarhatvAt / udayamAnAzca te kramazo bhAvapuNyapApe, tatphalArhatvAd-ityanayorbandhAd 15. dravyabhavabhedad ete bandhad bhinne. dravyam tatkriyavirahitam, bhavas ca tatkriyaparinatah. 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. For Personal & Private Use Only

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72 Illuminator of Faina Tenets anudayamanah sadasatkarmapudgala bandhah-dravyapunyapape, tatphalanarhatvat. udayamanas ca te kramaso bhavapunyapape, tatphalarhatvad ity anayor bandhad bhedah. (Aph.) These two (merit and demerit) are to be distinguished from bandage on the basis of (the bondage) qua substance and qua 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 qua substance, because they are not cabable of producing their effects. When they emerge into activity, they are called respectively merit and demerit qua function, because (then) they are capable of producing the effect. This is the difference of merit and demerit from bondage. 16. karmAkarSaNaheturAtmapariNAma AtravaH / pariNAmo'vyavasAyo'dhyavasAnaM bhAva ityekArthAH / Asravanti - pravizanti karmANi Atmani yena pariNAmena sa Asrava:karmabandhaheturiti bhAvaH / "AsravadvArANi " ityapi prayogo labhyate / tatra AsravaNam - AsravaH, karmapraveza iti bhAvaH / tasya dvArANi - upAmA: AsravadvArANi - Hafa sfa 16. karmakarsanahetur atmaparinama asravah. parinamo'dhyavasayo'dhyavasanam bhava ity ekarthah. Bravanti-pravisanti karmany atmani yena parinamena sa asravah -karmabandhahetur iti bhavah. 'asravadvarani' ity api prayogo labhyate. tatra asravanam-asravah, karmapravesa iti bhavah. tasya dvarani-upayah asravadvaranikarmabandha-hetuni 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. For Personal & Private Use Only

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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 asrava 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, asava appears to be a tatsama word, identical with Sanskrit asava-which stands for spirituous liquor in general. 73 The term asava is used in the Ardhamagadhi agamas and Pali tipitakas 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. mithyatva, avirati, pramada and kasaya. Yoga which is also enumerated as asava, is not so in essence, as even an arhat who is vitaraga, has also Yoga in the sense of pure physical activity completely immune from any emotional or passionate background. 17. mithyAtvamaviratiH pramAdaH kaSAyo yogazca / mithyAtvaM prathamatRtIyajIvasthAne ApaJcamamaviratiH / ASaSThaM pramAdaH / dazamAntaH kaSAyaH / ASaSThama zubhayogaH / zubhayogazcAtrayodazam / 17. mithyatvam aviratih pramadah kasayo yogas ca. mithyatvam prathama-trtiya-jivasthane. apancamam aviratih, asastham pramadah. dasamantah kasayah. aSastham asubhayogah. subhayogas catrayodasam. (Aph.) (These are the five types of influx) perversity, non-abstinence, remissness, passion and activity. (XVII) 18. atattve tattvasraddha mithyatvam. (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). 18. atastve tattvazraddhA mithyAtvam / darzana mohodayAd atattve tattvapratotimithyAtvaM gIyate / darsanamohodayad atattve tattvapratitir mithyatvam giyate. (Aph.) Perversity is mistaken faith considering non-truth as truth. (XVIII) (Gloss) Comprehension of the untruth as truth, consequent upon For Personal & Private Use Only

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14 illuminator of Jaina Tenets [ Lustre IV the emergence of faith-deluding karman (which creates intellectual aberration) is known as perversity. 16. AbhigrahikamanAbhinahikaM ca / arfwuf --3fafaatar , parfuufqq.--paratu ETH I' 19. abhigrahikam anabhigrahikam ca. abhigrabikam-abhinivesatmakam. anabhigrahikam-anabhogadirupam. (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. 20. aprtyaakhyaanmvirtiH| apratyAkhyAnAdimohodayA'dAtmana ArambhAderaparityAgarUpo'dhyavasAyaH avirtirucyte| 20. apratyakhyanam aviratih. apratyakhyanadimohodayad? atmana arambhader aparityagarupo'dhyavasayah 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. 1 ajJAnAdyavastham / 1 ajnanadyavastham. 2 draSTavyam 4/24 2 drastavyam 4/24 3 See 4/24 For Personal & Private Use Only

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Sutras 21-22 ) Bondage, Merit, Demerit, Influx 75 . (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. 21. anutsaahHprmaadH| aratyAdimohodayAdadhyAtma prati anutsAhaH pramAdo'bhidhIyate / 21. anutsahah pramadah. aratyadimohodayad adhyatmam prati anutsahah pramado''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'. 22. rAgadveSAtmakottApaH kssaayH| 22. raga-dvesatmakottapah kasayah. 1 na tu mada-viSaya-kaSAyAdibAhyapravRttirUpaH, tasya azubhayogarUpatvAt / 1 na tu mada-visaya-kasayadibahyapravsttirupah, tasya asubhayogarupatvat. 2 Here pramada 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 (ajnana), (ii) doubt (samsaya), (iii) basic wrong notions (mithya jnana), (iv) attachment (raga), (v) hatred (dvesa), (vi) lack of self-awareness (smrter anavasthanam), (vii) repugnance towards virtues (dharmesu anadarah) and (viii) perverse mindfulness (duspranidhana) (T.Bh., Vol. I, p. 65). This wide connotation was abridged by Umasvati 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 kasayas and other factors. Ultimately, pramada was narrowed down to the single factor of lack of enthusiasm for spiritual discipline. At a comparatively later stage, intoxication (mada), sensuality (visaya), passions (kasaya), sleep (nidra) and idle talk (vikatha)--these five factors which were implied in the concept of pramada were assigned to asrava called yoga-Jayacarya, Jhini Carca, XXII/33; Nandi Vrtti: majjam visayakasaya, nidda vigaha ya pancami bhaniya / ee panca pamaya jivam padenti samsare Il The concept of pramada 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 kasaya and yoga. For Personal & Private Use Only

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75 jibuminator of Jaina Tenets Lestre IV (Aph.) Intemperance of the nature of attachment and hatred is passion. (XXII) 23. krodhmaanmaayaalomaatmaa| 23. krodha-mana-maya-lobhatma. are the varieties of passion). (Aph.) Anger, pride, deceit and greed (XXIII) 24. pratyekamanantAnubandhi-apratyAkhyAna-pratyAkhyAna-saMjvalanabhevAccaturdhA / ete krameNa samyaktva-dezavirati-sarvavirati-yathAkhyAtacAritraparipanthinaH / q8a-9f4--56CTfFqH17: 1:1 2159-99ff4-476-TATTFHETEYT #19: 1 vaMzamUla-meSaviSANa-gomUtrikA-ullikhyamAnavaMzacchallisadRzI maayaa| kRmirAga-kardama-khajana-haridrArAgasannibho lobhaH / 24. pratyekamanantanubandhi-apratyakhyana-pratyakhyana-samjvalana bhedaccaturdha. ete kramena samyaktva-desavirati-sarvavirati-yathakhyatacaritraparipanthinah. parvata-bhumi-renu-jalarajisvabhavah krodhah, saila-asthi-daru-latastambha-svarupo manah. vamsamula-mesavisana - gomutrika - ullikhyamana - vamsacchalli - sadssi maya. krmiraga-kardama-khanjana-haridraraga-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. For Personal & Private Use Only

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tra 25 ] Bondage, Merit, Demerit, Influx (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 vIryAntarAya-kSaya - kSayopazama - zarIranAmakarmodayajanyaH kAyabhASAmano. vargaNA'pekSaH kAyavAGmanaHpravRttirUpa:-AtmapariNAmaH yogo'bhidhIyate / 25. kaya-van-mano-vyaparo yogah. viryantaraya- ksya - ksayopasama - sariranamakarmodaya - janyah kayabhasamanovarganalpeksah kayavanmanahpravrtti - rupahatmaparinamah 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) nama karman-is called activity. . 1 sajAtIyapudgalasamUho vrgnnaa| 1 sajatiyapudgalasamuho vargana. For Personal & Private Use Only

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78 Illuminator of Jaina Tenets [Lustre IV (Note): A material aggregate means a collection of homogeneous particles of matter (forming one group). 26. zubho'zubhazca / zubhayogaH- satpravRttiH, sa ca zubhakarmapudgalAn AkarSati / azubhayogaH- asatpravRttiH, sa ca azubhakarmapudgalAn AkarSati / mithyAtvAdayazcatvAraH azubhakarmAsravAH pApabandhahetavaH / teSu mithyAtvAdiH Abhyantaro'zubhavyApAraH pratikSaNaM pApabandhaheturbhavati manovAkkAyAnAM ca teSu hiMsAdiSu vA pravartanaM bAhyAzubhavyApAraH, sa ca vyaapaarkaale| yadyapi sarve'pyAsravAH karmabandhahetavo bhavanti, kintu karmapudgalAnAsA'karSaNaM yogAdeva jAyate / teSAM sthiterdIrghatApAdanamanubhAgasya tIvratA ca kaSAyAjjAyate / 26. sabho Subhas ca Subhayogah-satpravrttih, sa ca subhakarma-pudgalan akarsati.... asubhayogah-asatpravrttih, sa ca asubhakarma-pudgalan akarsati. mithyatvadayas catvarah asubhakarmasravah papabandhahetavah. tesu mithyatradih abhyantaro'subhavyaparah pratiksanam papabandhabetur bhavati, manovakkayanam ca tesul himsadisu va pravartanam bahyasubhavyaparah, sa caa vyapara-kale. yadyapi sarve'pyasravah karmabandhahetavo bhavanti, kintu karmapudgalanam akarsanam yogad eva jayate. tesam sthiter dirghatapadanam anubhagasya tivrata ca kasayaj jayate. (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 1 mithyAtvAdiSu / 1 mithyatvadinu. 2 paapbndhhetuH| 2 papabandhahetub. For Personal & Private Use Only

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Sutra 27 ] Bondage, Merit, Demerit, Influx 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 (kasaya). 27. yaMtra zubhayogastatra niyamena nirjarA / zubhayogaH karmabandhaheturiti nyAyAdeva AsravabhedaH kintu niyamata: azubhakarmANi troTayatIti nirjarAkAraNaM tu samastyeva / udayakSayopazamAdirUpa - tAdRkkAraNadvayapUrvakatvAt zubhayogaH nAnAdravyasaMbhUtaikoSaghena jAyamAnazoSaNapoSaNavat kSayabandhAtmaka kAryadvayasampAdanArhaH / tathA cAgama:''vaMdaNaNaM bhante jIve kiM jaNayai ?' 'goyamA ! vaMdaNaeNaM' nIyA kammaM khavei, uccAgoyaM kammaM nibaMdhai,' ityAdi / vistarecchubhiratra bhikSuracita 'navapadArtha caupaI' nirIkSaNIyA / 79 27. yatra subhayogastatra niyamena nirjara. subhayogah karmabandhahetur iti nyayad eva asravabhedah, kintu niyamatah asubhakarmani trotayatiti nirjarakaranam tu samastyeva. udayaksayopasamadirupa-tadrkkaranadvayapurvakatvat subhayogah nanadravyasambhutaikosadhena jayamanasosanaposanavat ksayabandhatmaka-karyadvayasampadanarhah. tatha caga_mah---- 'vandanaenar bhante jive kim janayai ?' 'Goyama ! vandanaenam niya kammam khavei, uccagoyam kammam nibandhai', ityadi. vistarecchubhir atra Bhiksuracita 'Navapadartha Caupai' niriksaniya. (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 1 uttarAdhyayana, 26 /10 1 Uttaradhyayana, 29/10 For Personal & Private Use Only

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80 Mluminator of Jaina Tenets [Lustre IV 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 Navapadartha Caupai by Acarya Bhiksu. 28. yogavargaNAntargatadravyasAcivyA AtmapariNAmo leshyaa| manovAkkAyavargaNApudgaladravyasaMyogAt saMbhUta AtmanaH pariNAmo lezyA'bhidhIyate / uktaJca kRSNAdidravyasAcivyAt, pariNAmo'yamAtmanaH / sphaTikasyeva tatrAyaM lezyAzabda: pravartate // tatprAyogyapudgaladravyam-dravyalezyA, kvacid varNAdirapi / 28. yogavarganantargata-dravyasacivyad atmaparinamo lesya. manovakkayavargana-pudgaladravya-samyogat sambhuta atmanah parinamo lesya'bhidhiyate. uktan cakrsnadidravyasacivyat, parinamo'yam atmanah / sphatikasyeva tatrayam, lesya-sabdah pravartate // tatprayogya-pudgaladravyam-dravyalesya, kvacid varnadir api. (Aph.) Lesya, that is, aural coloration, is a transformation of the soul consequent upon the association with the material substance constituting the material aggregates qua 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 (lesya). It is said ; For Personal & Private Use Only

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Satra 29 ] Bondage, Merit, Demerit, Influx "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 lesya." The material substance capable of producing the transformation of the soul is called physical lesya, and sometimes the colour etc. are also called lesya. (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 AdyAstisraH azubhAH parAzca zubhAH / 29. krsna-nila-kapota-tejah-padma -suklah. - adyas tisrah asubhah paras ca subhah. (Aph.) (The lesyas 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 lesya as long as there is any one of these activities. It is to be noted in this connection that a soul inherits lesya at the time of birth, which continues till death. This is virtually dravya lesya, being a category of nama karman. In addition to this, on account of the activity of the soul, there arise different lesyas in the life-span of a person, in accordance with his yoga that he is engaged in at the moment. This is essentially bhava lesya with its counterpart of appropriate dravya lesya. There is no conflict between the fresh lesya that arises from time to time and the inherited lesya that lasts from birth to death. The specific spiritual nature of a soul determines the nature of the lesya 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 lesya' is yellow which is also the colour of the lotus-filament. For Personal & Private Use Only

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82 Illuminator' of Jaina Tenets [ Lustre IV 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 lesya. In the first theory, it is regarded as a product of passions (kasayanisyanda), and consequently as arising on account of the rise of the kasaya-mohaniya karman. In the second, it is considered as the transformation due to activity (yogaparinama), and as such originating from the rise of karmans which produce three kinds of activity (physical, vocal and mental), In the third alternative, the lesya is conceived as a product of the eight categories of karman (jnanavaraniya etc.), and as such accounted as arising on account of the rise of the eight categories of karman. In all these theories, the lesya is accepted as a state of the soul, accompanying the realization (audayika-bhava) of the effect of karman.1 of these theories, the second theory appears plausible. The lesya, in this theory, is a transformation (parinati) of the sarira-namakarman (body-making karman), 2 effected by the activity of the soul through its various gross and subtle bodies--the physical organism (kaya), speech-organ (vak), or the mind-organ (manas) functioning as the instrument of such activity. The material aggregates involved in the activity constitute the lesya. The material particles attracted and transformed into various karmic categories (jflandvaraniya etc.) do not make up the lesya. There is presence of lesva 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 lesva as there is absence of lesya even in the presence of such categories in the ayogi-kevalin stage of spiritual development. The lesya-matter involved in the activity aggravates the kasavas if they are there. It is also responsible for the anubhaga (intensity) of karmic 1 For the refutation of the theory propounding lesya as karma-nisyanda, vide Malayagiri's Commentary on Pannavana, pada XXVII. 2 Ibid : iyam (lesya) ca sarisanamakarmaparinatirupa yogaparinatirupatvat............ 3 Ibid : yogaparinamo lesya, katham punar yogaparinamo lesya, yasmat sayogikevali suklalesyaparinamena vihstyantaramuhurte sese yoganirodham karoti tato'yogitvamalesyatvam ca prapnoti, ato'vagamyate yogaparinamo lesye'ti. sa punar yogah sariranama karma-parinativisesah, yasmad uktam-karma hi karmanasya karanam anyesam ca sariranam iti' tasmadaudarikadisarirayuktasyatmano viryaparinativisesah kayayogah(1), tathaudarika-vaikriyaharaka-sarira-vyaparahstavagdravyasamuhasacivyat jiva-vyaparo yah sa vagyogah(2), tathaudarikadi-sariravyaparabrtamanodravya-samuhasacivyat jivavyaparo yah sa manoyoga iti(3), tato yathaiva kayadikarana-yuktasyatmano viryaparinatir yoga ucyate tathaiva lesyapiti. Ibid : kim yogantargata dravyarupa yoganimittakarma-dravyarupa va ? tatra na tavad yoganimittakarmadravyarupa vikalpadvayanatikramat, tathahi-yoganimittakarmadravyarupa sati ghatikarmadravyarupa aghatikarmadravyarupa va? na tavad ghatikasmadravyarupa, tesam abhave'pi sayogikevalini lesyayah sadbhavat, napi aghatikarmarupa, tatsadbhave'pi ayogikevalini lesyaya abhavat, tatah parisesyat yogantargatadravyarupa pratyeya. 5 Ibid : tani ca yogantargatani dravyani yavat kasayas tavat tesam apyudayopa brmhakani bhavanti, For Personal & Private Use Only

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Sutra 29 ] Bondage, Merit, Demerit, Influx 83 bondage. iti bandha-puNya-pApa-AsravasvarUpanirNayaH / iti bundha-punya-papa-asrava-svarupa-nirnayah. Thus ends the fourth lustre called "The Ascertainment of the Nature of Bondage, Merit, Demerit and Influx". 1 Ibid : tena yah sthitipakaviseso lesyavasad upagiyate sastrantare sa samyagupapannah, yatah sthitipako namanubhaga ucyate, tasya nimittam kasayodayantargata-krsnadilesyaparinamah, te ca paramarthatah kasayasvarupa eva, tadantargatatvat. For Personal & Private Use Only

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paJcamaH prakAzaH LUSTRE V . Becafatia: rjat: 1 __Asravasya nirodhaH karmAgamadvArasaMvaraNAt saMvara ucyate / 1. asravanirodhah samvarah. asravasya nirodhah karmagamadvara-samvaranat 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. 2. samyaktvaM viratirapramAdo'kaSAyo'yogazceti pnycdhaa| 2. samyaktvam viratir apramado'kasayo'yogas ceti pancadha. : (Aph.) (Inhibition is five-fold, viz.) right faith, abstinence, absence of remissness (vigilance), absence of passion and absence of activity. (II) B. are afastar tasya bhAvaH tattvam / tasmin tattvasya pratItiH samyaktvam / 3. tattve tattvasraddha-samyakrvam. tasya bhavah tattvam. tasmin tattvasya pratitih 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. For Personal & Private Use Only

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Satra 4 | Inhibition, Palling off and Emancipation 85 (Note) In this sutra, 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-khyati in Samkhya-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. 4. mopazamika-kSAyika-kSAyopazamika-sAsvAdana-vedakAni / - samyaktvaM paMcadhA bhavati-anantAnubandhicatuSkasya darzanamohanIyatrikasya copazame-aupazamikam / tatkSaye kSAyikam / tanmizre ca kSAyopazamikam / aupazamikasamyaktvAt patataH mithyAtvaM ca gacchataHsAsvAdanam / mizrAt kSAyikaM gacchataH tadantyasamaye tatprakRtivedanAt aupasamika-ksayika-ksayopasamika-sasvadana-vedakani. samyaktvam pancadha bhavati-anantanubandhicatuskasya darsanamohaniyatrikasya copasame-aupasamikam. tatksayeksayikam. tanmisre ca ksayopasamikam. aupasamikasamyaktvat patatah mithyatvam ca gacchatah-sasvadanam'. misrat ksayikam gacchatah tadantyasamaye tatprakstivedanat-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 anantanubandhi (passions that cause endless transmigration) and the three categories of attitude 1 saha A ISat samyaktvarasAsvAdaneneti sAsvAdanam / 1 saha & Isat samyaktva-rasasvadaneneti sasvadanam. For Personal & Private Use Only

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86 Illuminator of Jaina Tenets (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 sasvadana and vedaka varieties to the usual three, namely aupasamika, ksayopasamika and ksayika. The aupasamika type of samyaktva is attained due to complete subsidence of the four anantanubandhi passions and the three categories of darsana-mohaniya (attitudedeluding) karman. In the ksayopasamika samyaktva, the mithyatvavedaniya karman that has already arisen is 'suppressed'. The suppression (upasama) here stands for (1) the prevention (viskambhana), which may be treated as subsidence, of the rise of the mithyatva-vedaniya, and also (2) purging the same of its mithyatva and thus converting it into pure matter technically called samyaktva-vedaniya or simply samyaktva. The ksayopasamika state of the soul materializes when there is destruction of the mithyatva-vedniya karman that has already arised and the same that was to arise is forestalled allowing only the rise of the samyaktva-vedniya karman after it has been purified by purging. The ksayopasamika state is consequently characterised by the rise of the samyaktva-vedaniya accompanying the destruction-cum-subsidence of the mithyatva-vedaniya. 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 (agadha) on account of that rise, according to the Digambara tradition. The ksayika type of samyaktva is attended with a complete destruction of the four anantanubandhi passions and the three categories of darsana-mohaniya karman. The sasvadana samyaktya is experienced when the soul falls down from the state of aupasamika 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 ksayopasama of the darsana-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 (mithyatva) by its rise. It is called sasvadana which is equivalent to saha+a+svadana; the prefix a means 'faint'; the word thus means faint tasting of the right attitude which is passing away. 2 For Personal & Private Use Only

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Sutras 5-6] Inhibition, 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 gunasthana called mithyatva. The vedaka samyaktva is experienced in the last moment of the ksayopasamika samyaktva. By the Digambara authors, it is identified with the last stage of ksayopa samika samyaktva, immediately preceding the attainment of ksayika samyaktva and called krtakrtya-vedaka. It is here necessary to distinguish the ksayopasamika state of the jnanavaraniya karman from that of the darsana-mohaniya 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 Svetambara authors. For further information on the subject, consult the following: Haribhadra's tika on Sravaka-prajnapti, 44; Tattvartha-Bhasya-Tika VIII. 10; Jnanabinduprakarana, pp. 3-6; Jainendra-siddhanta-kosa, IV, p. 371. 5. nisargajaM nimittajaJca / pratyekaM samyaktvaM nisarga nimittajaJca bhavati / gurUpadezAdinirapekSaM nisargajam / tadapekSaJca nimittajam / 5. nisargajam nimittajan ca. pratyekam samyaktvam nisargajam nimittajan ca bhavati. guru. padesadi-nirapeksam nisargajam, tadapeksan 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 karanapeksam api. (Aph.) Karana (operation of spiritual energy) is necessary in both the cases (spontaneous as well as "conditioned'). (VI) U gorafata: #TUTE I 7. parinamavisesah karanam. (Aph.) A karana (operation of spiritual energy) is a particular transformation (of the soul). (VII) For Personal & Private Use Only

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Iluminator of Jaina Tenets [ Lustre v 8. yathApravRttyapUrvA'nivRttibhedAt tridhaa| anAdyanantasaMsAraparivartI prANI girisaridgrAvagholanAnyAyena Ayurvarjasaptakarmasthitau kiMcinyUnaikakoTikoTi-sAgaropama mitAyAM' jAtAyAM yenAdhyavasAyena durbhedyarAgadveSAtmakagranthisamIpaM gacchati, sa yathApravattikaraNam / etaddhi bhavyAnAmabhavyAnAM cAnekazo bhavati / yena aprAptapUrvAdhyavasAyena granthibhedanAya udyuGkte, so'pUrvakaraNam / apUrvakaraNena bhinne granthau yenAdhyavasAyena udIyamAnAyA mithyAtvasthiterantarmuhartamatikramya uparitanI cAntarmuhurtaparimANAmavarudhya taddalikAnAM pradezavedyAbhAvaH kriyate so'nivRttikaraNam / tavedyAbhAvazcAntarakaraNam / ' tasya prathame kSaNe AntamauhatikamaupazamikasamyaktvaM bhvti| .. kazcit punaH apUrvakaraNena mithyAtvasya puJjatrayaM kRtvA zuddhapuJjapudgalAn vedayan prathamata eva kSAyopazamikaM samyaktvaM labhate / kazcicca mithyAtvaM nirmUlaM kSapayitvA kSAyikaM praapnoti| 8. yathapravrtty-apurva'nivrtti-bhedat tridha. ___anadyananta-samsara-parivarti prani girisarid-grava-gholananyayena ayurvarja-saptakarmasthitau kincinnyunaikakoti-kotisagaropama-mitayamjatayam yenadhyavasayena durbhedya-ragadvesatmaka-granthisamipam gacchati, sa 'yathapravrttikaranam. etaddhi bhavyanam abhavyanam canekaso bhavati. yena apraptapurvadhyavasayena granthibhedanaya udyunkte, so'purvakaranam. apurvakaranena bhione granthau yenadhyavasayena udiyama. naya mithyatvasthiter antarmuhurtam atikramya uparitanim cantarmuhurtaparimanam avarudhya taddalikanam pradesavedyabhavah kriyate so'nivrttikaranam. tadvedyabhavas cantarakaranam. 1 palyopamAsaMkhyeyabhAganyUnakakoTikoTisAgaropamamitAyAM / 1 palyopamasamkheyabhaga-nyanaikakotikoti-sagaropamamitayam. 2 upazamasamyaktvAt prAgvedyottaravedyamithyAtvapuJjayorantarakAritvAd antarakaraNam / 2 upasamasamyaktvat pragvedyottaravedya-mithyatvapunjayor antarakaritvad antarakaranam. 3 zuddham, ardhazuddham, azuddhaM ca kramazaH samyaktvamohanIyam, mizramohanIyaM, mithyAsva mohanIyamiti nAmakaM pujatrayam / For Personal & Private Use Only

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Sutra 8 ] Inhibition, Falling off and Emancipation tasya prathame ksane antarmauhurtikam aupasamikasamyaktvam bhavati. kascit punah apurvakaranena mithyatvasya punjatrayam1 krtva suddhapunjapudgalan vedayan prathamata eva ksayopasamikam samyaktvam labhate. kascic ca mithyatvam nirmulam ksapayitva ksayikam prapnoti. (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-koti sagaropama 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, ardhasuddham, asuddham ca kramasah samyaktvamohaniyam misramohaniyam mithyatvamohaniyam iti namakam punjatrayam 2 'Little less' stands for innumerablth part of a palyopama. 3 Koti-koti means koti koti (=1014). For Personal & Private Use Only

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90 Illuminator of Jaina Tenets 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-Hant-fana1-34+91-ssffaqurfa TETET TA:-- fra: 1 Ha-HETTI faag:-3771TXT: 1 3779791- FUTTI Astikyam -stynisstthaa| 9. sama-samvega-nirveda-nukampa'stik yani tallaksanam. samah--santih. samvegah-mumuksa. nirvedah-anasakti". anukampa-karuna. astikyam-satya-nistha. (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); For Personal & Private Use Only

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Sutras 10 ) Inhibition, Falling off and Emancipation 91 - What does, O Lord, a jiva 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. Umasvati in his Bhasya on Tattvarthasutra, VII. 7, has explained samvega as samsarabhirutva (fear of worldly life). In his Sravakaprajnapti, 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 (TSu BhT, part I, p. 34) has explained samvega as sambhiti, that is, fear as the result of understanding the miseries of hellish life as explained in in the Jaina Scripture. Pujyapada in his Sarvarthasiddhi (VI, 24) and Akalanka, in his Vartika on Tattvarthasutra (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 Sravakaprajnapti, gatha 53, explains samvega as moksabhilasah (desire for emancipation). At another place in the same treatise, gatha 3, he gives kindheartedness (ardrantahkaranata) 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. 10. shNkaa-kaaNkssaa-vicikitsaa-prpaassnnddprshNsaa-sNstvaastvticaarH| gipt-a&T sfa frag: 1 FIETT--&qfaqSarfaTT: 1 vicikitsA-sAdhaneSu saMzayazIlatA / parapASaNDa-prazaMsA-lakSyapratigAminAM prazaMsA / parapASaNDa-saMstavaH--lakSyapratigAminAM paricayaH / * 10. samka kamksa-vicikitsa-parapasandaprasamsa-samstavas tadatica rah. sanka-laksyam prati sandehah. kamksa-laksyaviparyayabhilasah. vicikitsasadhanesu samsayasilata. parapasanda prasamsa-laksyapratigaminam prasamsa. parapasanda-samstavah-laksyapratigaminam paricayah. (Aph.) Scepsis, perverse proclivity, doubt, admiration for heretics, and cultivation of familiarity with them are infringements of that (right faith). (X) For Personal & Private Use Only

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52 Illuminator of Jaina Tenets i 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. 11. niHzaMkita-niSkAMkSita-nivicikitsita-amUDhadaSTi-upabRMhaNa-sthirIkaraNa vaatsly-prbhaavnaastvaacaarH| niHzaMkita-niSkAMkSita-nirvicikitsitAni-lakSye sAdhane ca sthairyam / amUDhadRSTi:-jinapravacane kauzalam / upabRMhaNasthirIkaraNe-tIrtha-sevA / vaatslym-bhktiH| prabhAvanA-jina-pravacanasya prabhAvanAkaraNam / 11. nihsamkita-niskamksita-nirvicikitsita-amudhadrsti-upabrmhana-sthiri karana-vatsalya-prabhavanas tadacarah. nihsamkita-niskamksita-nirvicikitsitani-laksye sadhane ca sthairyam. amudhadrstih-jinapravacane kausalam. upabrmhana-sthirikarane-tirtha-seva. vatsalyam-bhaktih. prabhavana-jina-pravacanasya prabhavanakaranam. (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. 12. sAvadhavRttipratyAlyAnaM virtiH| sAvadyayogarUpAyA antarjAlasArUpAyAzca sAvadyavRtteH pratyAkhyAnaM viratiH / aMzataH paJcamajovasthAne sarvatazca SaSThajIvasthAnAt prabhRti / For Personal & Private Use Only

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Sutras 12-13 Inhibition, Falling and off Emancipation 93 12. savadya-yrtti-pratyakhyanam viratih. savadyayogarupaya antarlalasarupayas ca savadyavstteh pratyakhyanam viratih. ambatah pancama-jivasthane sarvatas ca sastha-jivasthanat 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 adhyAtma prati lInatA-svabhAvaM prati paripUrNA jAgarUkatA apramAdo' bhidhIyaye / ayaM saptamajIvasthAnAdArabhya / 13. adhyatmalinata--apramadah. adhyatmam prati linata-svabhavam prati paripurna jagarukata apramado'bhidhiyate. ayam saptama-jivasthanad arabhya. (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 gunasthanas the term apramada appears to have a special significance. In the sixth gunasthana, 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 (apramada). Absolute immunity from all sorts of infringements and transgressions of the religious vows undertaken at the sixth For Personal & Private Use Only

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94 Illuminator of Jaina Tenets [ Lustre V gunasthana 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 apramada, which, in fact, is a vital condition of further spiritual progress to the eighth gunasthana and onwards. This aspect of apramada becomes clear in the description of a soul at a higher plane as cultivating kasaya-apramada and jogaapramada (Abhidhana Rajendra, vol. I, page 597). Apramada is closely associated with ghatana (exertion), yatana (carefulness), and parakrama (vigour). In the Thanam (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 (pramada). These activities are(i) acquisition of new knowledge, (ii) retention of the knowledge acquired, (iii) cultivation of self-restraint qua 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 apramada to the activities of the monastic order is exemplified. 14. krodhaaybhaavo'kssaayH| asI vItarAgAvasthAyAmekAdazajIvasthAnamArabhya / 14, krodhadyabhavo'kasayah. asau vitaragavasthayam ekadasa-jivasthanam arabhya. (Aph.) Absence of passions consists in the absence of anger and the like. (XIV) (Gloss) This is possible only in the stage of vitaraga and occurs and persists in the higher stages, beginning from the eleventh, of spiritual development. (Note) A saint becomes vitaraga 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. 15. aprkmpo'yogH| asau zailezyavasthAyAM caturdazajIvasthAne / yazca saMyaminAM dhyAnAdinA zubhayogAvarodhaH, so'pi ayogasaMvarAMza eva / apramAdAdayaH trayo'pi pratyAkhyAnAnapekSAH, AntaravaizadyasAdhyatvAt / 15. aprakampo'yogah. asau sailesyavasthayam caturdasa-jivasthane. yasca samyaminam dhyanadina subhayogavardohah, so'pi ayoga. sarvaramsa eva. For Personal & Private Use Only

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Sutras 16-18] Inhibition, Falling and off Emancipation apramadadayah trayo'pi pratyakhyananapeksah, antaravaisadyasadhyatvat. (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. 16. tapasA karmavicchedAdAtmanairmalyaM nirjarA / 16. tapasa karmavicchedad atmanairmalyam nirjara. (Aph.) Falling off (nirjara) is the purification of the soul on account of the separation of karmic matter by means of penance. (XVI) 17. upacArAttapo'pi / ' kAraNe kAryopacArAttapo'pi nirjarAzabdavAcyaM bhavati, tata eva dvAdazafansat 95 17. upacarat tapo'pi. karane karyopacarat tapo'pi nirjar a-sabda-vacyam bhavati, tata eva dvadasavidha'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). 18. sakAmA'kAmA ca / sakAmAkAmabhedAdasau dvidhA - saha kAmena mokSAbhilASeNa vidhIyamAnA nirjarA - sakAmA, tadaparA akAmA / faarf facani fqeqrfani $? | 18. sakama'kama ca. For Personal & Private Use Only

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96 Illuminator of Jaina Tenets sakamakama bhedad asau dvidha saha kamena moksabhilasena vidhiyamana nirjara--sakama, tadapara akama. [Lustre V dvidhapi iyam samyaktvinam mithyatvinam 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) Nirjara is of two kinds-vipakajata (or vipakaja), and avipakajata (or avipakaja). The vipakata nirjara is so called because it takes place on the maturity (vipaka) of karman at the scheduled time. The avipakaja 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 nirjara is called akamanirjara, whereas in voluntary penances it is called sakama-nirjara. 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-nirjara. On the other hand, the falling off of karman that takes place on account of the motivated or voluntary type of penance is called sakama-nirjara, because the kama 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 sakama. For further information, refer to Bhagavati Aradhana, gathas 1841 to 1844; TSu BhT. VI/20, VIII/24; Bhagavati Sutra, VIII/428; Thanam, IV, 613; Sarvarthasiddhi, VIII. 23. 16. kRtsnakarmakSayAdAtmanaH svarUpAvasthAnaM mokSaH / kRtsnakarmaNAmapunarbandhatayA kSayAt, Atmano jJAnadarzanamaye svarUpe'vasthAnaM mokSaH / anAdisaMzliSTAnAmapi AtmakarmaNAM pArthakyaM na saMdegdhavyam / dRzyante' nA disaMbaddhA dhAtumRdAdayaH pRthak saMbhUyamAnAH / 19. krtsnakarmaksayad atmanah svarupavasthanam moksah. krtsnakarmanam apunarbandhataya ksayat, atmano jnanadarsana For Personal & Private Use Only

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Sutras 19-22 ) Inhibition, Falling off and Emancipation - 97 maye svarupe'vasthanam moksah. anadisamslistanam api atmakarmanam parthakyam na samdegdhavyam. drsyante'nadisambaddha dhatumsdadayah prthak sambhuyamanah. (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. 20. anAvRtajJAnadarzano.nirdhU tamoho videha AtmA siddhaH / 20. anavrta-jnana-darsano nirdhutamoho videha atma siddhah. (Aph.) The liberated (soul) is the disembodied soul whose knowledge and intuition are (completely) uncovered, with delusion completely dispelled. (XX) 21. siddho buddho muktaH paramAtmA paramezvara Izvara ityanarthAntaram / 21. siddho buddho muktah paramatma paramesvara isvara ity anarthan taram. * (Aph.) The terms-liberated, enlightened, emancipated, Great Soul, Great Lord and Lord are synonyms. (XXI) 22. te cAnantA apunarAvRttayazca / saMsAriNAM sarvadA tebhyo'nantAnantaguNatvAt na jIvazUnyasaMsAratvApattiH / 22. te cananta apunaravrttayas ca. * samsarinam sarvada tebhyo'nantanantagunatvat na jivasunyasam saratvapattih. (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 For Personal & Private Use Only

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98 Illuminator of Jaina Tenets [ Lustre V 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. . .. 23. tIrthAtIrtha-tIrthaGkarAtIrthaGkara-svAnya-gaha-strInapuMsakaliGga-pratyekabuddha svayaMbuddha-buddhabodhitakAneka-bhevAt pnycdshdhaa| 23. tirthatirtha-tirthamkaratirthamkara-svanya-grha-stripumnapumsaka linga-pratyekabuddha-svayambuddha-buddhabodhitaikaneka-bhedat pancadasadha. (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) 24. muktyanantaramekasamayAda UdhvaM gacchantyAlokAntAt / muktyanantarameva siddhAtmAno'vigrahagatyA ekasamayena upari gacchanti lokAntaparyantam, dharmAstikAyAbhAvAd nAloke / tathA ca "audArikataijasakArmaNAni saMsAramUlakAraNAni / hitveha RjuzreNyA, samayenaikena yAti lokAntam / / nordhvamupagrahavirahAt, adho'pi vA gauravAbhAvAt / yogaprayogavigamAd na tiryagapi tasya gatirasti / / lAghavayogAd dhUmavad alAbuphalavacca saMgaviraheNa / bandhanavirahAderaNDavacca siddhasya gatirUva'm // sAdikamanantamanupamamavyAbAdhaM svabhAva saukhyam / . prAptaH sa kevalajJAna-darzano modate muktaH / / 24. muktyanantaram ekasamayad urdhvamgacchantyalokantat. muktyanantaram eva siddhatmano'vigrahagatya ekasamayena upari gacchanti lokantaparyantam, dharmastikayabhavad naloke, For Personal & Private Use Only

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Sutra 24-25 ] Inhibition, Falling off and Emancipation tatha ca audarika-taijasa-karmanani samsara-mula-karanani/ hitveha rju-srenya, samayenaikena yati lokantam// nordhvam upagraha-virahat, adho'pi va gauravabhavat/ yoga-prayoga-vigaman na tiryag api tasya gatir asti// laghava-yogad dhumavad alabu-phalavac ca samga-virahena/ bandhana-virahad erandavac ca siddhasya gatir urdhvam// sadikam anantam anupamam avyabadham svabhavajam saukhyam/ praptah sa kevalajnana-darsano modate muktah// 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 dharmastikaya (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 Sutra, VII/10-15. 25. ISat prAgbhArA pRthvI tannivAsaH / sA ca samayakSetrasamAyAmA, madhye'STayojanabAhulyA, paryante makSikA patratosafaazat, aimumdfegar, aqsgangfa: &ofazavi$?ut | yfm-fazimizaistar: qafar: I For Personal & Private Use Only

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100 Illuminator of Jaina Tenets [ Lustre V 25. isat pragbhara prthvi tannivasah. sa ca samayaksetra-samayama, madhye'sta-yojana-bahulya, paryante maksika-patrato'pyatitanvi, lokagra-bhaga-samstbita, samacchatrakstih arjuna-svarnamayi. mukti-siddhalayadayo'syah paryayah. (Aph.) The dwelling place of them (viz. the emancipated souls) is known as isatpragbhara (slightly concave) land. (XXV) (Gloss) This (land) is equal to the samaya-ksetra (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. 26. tattvadvayyAM nvtsvaavtaarH| vastuto jIvAjIvarUpA tattvadvayI vidyate, puNyAdInAM ca tadavasthAvizeSarUpatvAt tatraivAntarbhAvaH / kvacidAtmanA sambadhyamAnAH, avaruddhyamAnAH, nirjIyamANAzca pudgalAH krameNa dravyAsravasaMvaranirjarA iti gIyante / 26. tattva-dvayyam nava-tattvavatarah. vastuto jivajiva-rupa-tattva-dvayi vidyate, punyadinam ca tad-avastha-visesa-rupatvat tatraivantarbhayah. kvacid atmana sambadhyamanah avaruddhyamanah, pirjiryamanas ca pudgalah kramena dravyasrava-samvara-nirjara 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 (karmic) bodies--'attracted', 'inhibited' and 'shed off'-are respectively known as 'material influx', 'material inbibition' and 'material falling off.'? 27. arUpiNo jiivaaH| 27. arupino jivah. (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). For Personal & Private Use Only

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Sutra 28 ] 28. ajIvA rUpiNo'pi / ajIvA dharmAdharmAkAzakAlA arUpiNaH / pudgalAstu rUpiNa eva / tatparyAyabhUtAH puNyapApabandhA api rUpiNa: / Inhibition, Falling off and Emancipation navApi padArthA jJeyAH, saMvaranirjarAmokSAstraya upAdeyAH, zeSAzca SaD heyAH / jIvasyApi saMsArAvasthApekSayA heyatvamaviruddham / atha navatattvaparamArthAvedako bhikSudarzitastaTAkadRSTAnto nidarzyate / tathA hi jIvastaTAkarUpaH / ataTAkarUpo'jIvaH / bahirnirgacchajjalarUpe puNyapApe / vizadAvizadajalAgamanamArgarUpa AsravaH / jalAgamanamArgAvarodharUpaH saMvaraH / jala niSkAsanopAyarUpA nirjarA / taTAkasthitajalarUpo bandhaH / nIravinirmuktataTAka iva mokSaH / 28. ajiva rupino'pi. ajiva dharmadharmakasakala arupinah pudgalas tu rupina eva. tatparyayabhutah punya-papa-bandha api rupinah. navapi padartha jneyah, samvara-nirjara-moksastraya upadeyah, sesas ca sad heyah jivasyapi samsaravasthapeksaya heyatvam aviruddham. 101 atha nava-tattva-paramarthavedako Bhiksu darsitas tataka-drstanto nidarsyate. tatha hi-- jivas tataka-rupah. atataka-rupo'jivah. bahir nirgacchaj jalarupe punya-pape. visadavisada-jalagamana-marga-rupa asravah. jalagamana-margavarodha-rupah samvarah. jala-niskasanopaya-rupa nirjara. tataka-sthita-jala-rupo bandhah. nira-vinirmukta tataka iva moksah. (Aph.) Among (the constituents of the category of) non-soul, some are material too. (XXVIII) For Personal & Private Use Only

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102 . Illuminator of Jaina Tenets | Lustre V (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 qua 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 Acarya Bhiksu, 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. : : iti saMvaranirjarAmokSasvarUpanirNayaH / iti savara-nirjara-moksa-svarupa-nirnayah. Thus ends "The Determination of the Nature of Inhibition, Falling off and Emancipation." For Personal & Private Use Only

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SaSThaH prakAza LUSTRE VI 1. samyag darzana-jJAna-cAritra-tapAMsi mokssmaargH| 1. samyag darsana-jhana-caritra-tapamsi moksamargah. (Aph.) Right faith, right knowledge, right conduct and right penance constitute the path to emancipation. (1) 2. yathArthavRSTiH samyagdarzanam / samyaktvaM, zraddhAH, ruciH, dRSTirityekArthAH / aupazamika-kSAyika-kSAyopazamika-sAsvAdana-vedakAtmakA asya bhedAH prAguktAH / yatharthadrstih samyagdarsanam. samyaktvam, Sraddha, rucih, drstir ity ekarthah. aupasamika-ksayika-ksayopasamika-sasvadana-vedakatmaka asya bhedah prag uktah. (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) aupasamika, (ii) ksayika, (iii) ksayopasamika, (iv) sasvadana and (v) vedaka. 3. yathArthabodhaH samyagjJAnam / mati-zrutAvadhi-manaHparyAya-kevalAtmakA asya bhedAH prAguktAH / 3. yatharthabodhah samyaginanam. mati-srutavadhi-manahparyaya-kevalatmaka asya bhedah praguktah. (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: For Personal & Private Use Only

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104 Illuminator of Jaina Tenets [ Lustre VI mati, sruta, avadhi, manahparyaya and kevala. (Note) The relative importance of darsana, jnana, caritra and tapas may be considered here. The spiritual journey starts with samyag darsana which means right world-view and appreciation of ethical values. The soul is inherently moving towards samyag darsana though his conquest of the mithya darsana is problematic; some souls, in fact, would never do it. Our main issue here is, however, the nature of samyag darsana and its function in the later stages of spiritual development, technically called jivasthana (or gunasthana). Samyag darsana 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 (anantanubandhi), 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 SamkhyaYoga. 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 (jnana) and detachment (vairagya) is considered as possible on account of the purity of darsana. 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 (kasayas)] 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 darsana 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 darsana ; it is also a concomitant of the latter", says Amstacandra.2 8. AgraarataTAITTOTAE AFU afrTAI AdizabdAt samiti-gupti-anuprekSANAM parigrahaH / 4. mahavratadinam acaranam- samyak caritram. adisabdat samiti-gupti-anupreksanam 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 Mundakopanisad, 2/2/8. 2 Samayasara-kalasa, 4/136. For Personal & Private Use Only

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Sutra 5 } Path of Emancipation 105 tion (in respect of thought, word and deed by withdrawing oneself from all activities) and self-contemplation. 5. sAmAyika - chedopasthApya parihAravizuddhi-sUkSma saMpa rAya-yathAkhyAtAni / sarvasAvadyayogaviratiH - sAmAyikam / chedena - vibhAgena mahAvrateSu upasthApyate iti chedopasthApyam / dve api SaSThAt navamajIvasthAnAntavattinI / parihAreNa - tapovizeSeNa vizuddhirUpam - parihAravizuddhiH / idaM saptamaSaSThayoH / dazamastham - sUkSma saMparAyaH / vItarAgAvastham - yathAkhyAtam / idaM ekAdazAt caturdazAntam / 5. samayika-chedopasthapya pariharavisuddhi-suksmasamparaya-yatha khyatani. sarvasavadyayogaviratih-samayikam. chedena-vibhagena mahavratesu upasthapyate iti chedopastha pyam. dve api sasthat navamajivasthanantavarttini. pariharena-tapovisesena visuddhirupam-pariharavisuddhih. idam saptamasasthayoh. dasamastham* suksmasamparayah. vitaragavastham- yathakhyatam. idam ekadasat caturdasantam. (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 mahavratas 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. For Personal & Private Use Only

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106 Illuminator of Jaina Tenets [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 sutra No. 3, we explained the importance of samyag darsana 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" (asta pravacana-mata), which may dawn spontaneously (nisargad) or through the instruction from an enlightened person or his disciples (abhigamad). In both these cases, the special ksayopasama of the jnanavaraniya 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 jnana attained by a long course of penances, the vibhanga jnana 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. 6. ahiMsA satyamasteyaM brahmacaryamaparigrahazca mahAvatam / manovAkkAyakRtakAritAnumatyA hiMsA-asatya-steya-abrahma-parigrahebhyo viratirmahAvratam / 6. ahimsa satyam asteyam brahmacaryam aparigrahas ca mahavratam. manovakkayakstakaritanumatya himsa-asatya-steya-abrahma-parigrahebhyo viratir mahavratam. (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, For Personal & Private Use Only

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Sutras 7-11 ] Path of Emancipation 107 - 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). 7. prANAnAmanatipAtaH sarvabhUteSu saMyamaH apramAdo vA ahiMsA / 7. prananam anatipatah sarvabhutesu samyamah apramado va ahimsa. (Aph.) Non-injury consists in not hurting the life (the pranas), restraint in respect of all living beings or absence of remissness. (VII) 8. sadbhAvodbhAvanaM satyam / #19:--19-919-919114at, afacafera fase I tasya udbhAvanaM-prakAzanaM satyamabhidhIyate / 8. sadbhavodbhavanam satyam. sadbhavah-kaya-bhava-bhasanam sjuta, avisamyadipravsttis ca. tasya udbhavanam-prakasanam satyam abhidhiyate. (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. Umasvati, however, has included revelation of ontological reality also as an aspect of truthfulness. 9. adattAgrahaNamasteyam / 9. adattagrahanam asteyam. (Aph.) Non-stealing consists in non-acceptance of what is not given. (IX) 10. indriyamanaHsaMyamo brahmacaryam / 10. indriya-manah-samyamo brahmacaryam. (Aph.) Celibacy (continence) consists is the restraint of the senses and the mind. (X) 11. mmtvvisrjnmprigrhH| 11. mamatvavisarjanam aparigrahah. 1 The order of the items of rjuta as given here is according to Uttarajjhayanani, 29/48. The Thanam (4/102), however, gives the usual order of body, speech and mind. 2 Tattavartha-bhasya, 7/9. For Personal & Private Use Only

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. 108 Muminator of Jaina Tenets ( Lustre VI :: (Aph.)Non-possession consists in relinquishment of possessiveness (the-ivstinet to be resor the 'having mode"). (XI) og fort-avataggort-eratafaela- stari: erfafa: 1 : pleasant safet: erfafar: 1 12. Trya-bhasa-esana-adananiksepa-utsargah samiti". caritranukula pravsttih 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. 13. yugamAtrabhUmi cakSuSA prekSya gamanamIryA / 13. yugamatrabhumin caksusa preksya gamanam irya. (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 harin the feelings of others and prove detrimental to the interest of fellow-beings. 14. anavadhabhASaNaM bhaassaa| 14. anavadya-bhasanam bhasa. (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, For Personal & Private Use Only

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Sutra 15) Path of Emancipation 15. nirdoSAnnapAnAveranveSaNaM essnnaa| eSaNA vidhA-gaveSaNA, grahaNaiSaNA, paribhogaiSaNA / 15. nirdosannapanader anvesanam esana. esana tridha--gavesana, grahanaisana, paribhogaisana 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) gavesana-examination of the acceptability of food (with reference to donor and the receiver of the alms), (b) grahanaisana-examination of the alms itself, and (c) paribhogaisana-examination of the mode of consumption of the alms received. (Note): Of the three esanas, the gavesana is concerned with the udgama and utpadana of the alms. The udgama is the source or the donor. The utpadana is related to alms-taker or the monk. Both udgama and utpadana fall under gavesana, that is, search for acceptable alms. This is also called asana in the Digambara tradition1 The grahanaisana is concerned with alms itself and paribhogaisana 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. Adhakarma (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. Auddesika Food etc. prepared for distribution among heretical monks or orthodox monks. 3. Putikarma The mixing up of pure food with impure one on account of adhakarma, thus making the entire food impure. 4. Misrajata 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. Prabhstika Anything presented in honour is called prabhrta. For 1 Vasunandi, Mulacara Commentary, VI. 2. 2 Uttaradhyayana. XXIV, 12. 3 Mulacara. VI/11; Anagaradharmamsta, V. 12. 4 Pindaniryukti, 277-284. For Personal & Private Use Only

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Illuminator of Jaina Tenets [ Lustre VI 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 badara, there is another instance called suksma 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. Praduskarana 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. Pramitya (Pra- Food borrowed for a monk on promise of return with interest krit--Pamicca) 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. Malapahrta 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. Adhyavapuraka Food put in excess in a cooking vessel in view of the arrival of monks. 1 Mulacara, VI. 24. 2 Pindaniryukti, verses 366-376, For Personal & Private Use Only

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Sutra 15 ] Path of Emancipation Sixteen Utpadanadosas-Faults pertaining to the ways adopted in obtaining food : 1. Dhatri Alms given to a monk in return for the nursing work done by him. 2. Duti 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. Mana Alms obtained by displaying one's false pride or vanity. 9. Maya Alms obtained by trickery. 10. Lobha Alms obtained by displaying one's excessive greed for the alms offered. 11. Purvapascat- 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. Curnd 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. Mulakarma 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 Esanal (grahanaisana)- Blemishes pertaining to the alms : 1 Samkita Food suspected of any one of the blemishes. 1. In fact, esana here stands for asana as explained by Vasunandi in Mulacara Commentary (VI. 2). It is a blemish sometimes due to the alms-giver and sometimes to the alms-recipient. For Personal & Private Use Only

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112 Illuminator of Jaina Tenets [ Lustre VI 2. Mraksita Pure food contaminated by live article on account of serving it with a hand besmeared with impure or unfit articles. 3. Niksipta 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 Mulacara, 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. Unmisra 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 grasaisand, also called paribhogaisand, 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. Ahara-pramana 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 nikama as distinguished from casual over-eating called prakama, Partaking of food containing profuse ghee or oil is the cause of this blemish called 'pranita' (rich and heavy) food. 3. Angara Attachment to food for its flavour. 4. Dhuma 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 Mulacara, VI. 48. For Personal & Private Use Only

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Sutras 16-17 ] Path of Emancipation 113 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 Dasavealiya : "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 ahakamma, the Skt. equivalent of which, as proposed by Leumann, is yathakamyam, meaning "prepared for a monk as satisfying the wish of the alms-giver". The other blemishes such as auddesika and the like are to be considered in the light of the blemish of ahakamma. 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) visuddhakoti and (ii) avisuddhakoti. The alms unpolluted by ahakamma fall under the first koti, while those that are polluted by ahakamma fall under the second. Thus scrutinized, the ahakamma is an absolutely polluted blemish, and the other five viz. auddesika, misrajata, badara prabhatika, puti and adhyavapuraka, are considered polluted on account of their being vitiated by the background of ahakamma. 16. upadhyAdeH sayatnaM vyAparaNaM aadaan-nikssepH| 16. upadhyadeh sayatnam vyaparanam adana-niksepah. (Aph.) The "careful using and laying (of paraphernalia) consists in meticulous manipulation of paraphernalia (i.e. articles for regular and occasional use). (XVI) . 17. uccArAdo savidhi prisstthaapnmutsrgH| savidhIti-pratyupekSitapramArjitabhUmyAdau / pariSThApanam-parityajanam / 17. ucsaradeh savidhi paristhapanam utsargah. savidhiti-pratyupeksita-pramarjita-bhumyadau. paristhapanam parityajanam. 1 5/1/100 : dullahao muhadai, muhajivi vi dullaha / muhadaj muhajivi, do vi gacchamti soggaim II For Personal & Private Use Only

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114 Illuminator of Jatna Tenets | Lustre VI (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. 18. manovAkkAyasaMvaro guptiH| mokSasAdhane pravRttipradhAnA samitiH, nivRttipradhAnA ca guptiH, samitau guptiravazyaMbhAvinI, guptau samitirbhajanayA itynyorbhedH| . 18. manovakkayasamvaro guptih. moksasadhane pravsttipradhana samitih, nivsttipradhana ca guptih, samitau guptir avasyambhavini, guptau samitir bhajanaya 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. 19. manaH-sthairyAya anityAdyAnuprekSaNaM anuprekssaa| anuprekssnnm-arthvimrshnm| 19. manah-sthairyaya anityady-arthanupreksanam anupreksa. anupreksanam-arthavimarsanam. (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. For Personal & Private Use Only

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Sutras 20-21) Path of Emancipation 115 20. punaHpunarAsevanamabhyAso vA bhaavnaa| 20. punahpunar asevanam abhyaso va bhavana. (Aph.) Or, Anupreksa is meditation (bhavana), that is, repeated exercise meaning practice. (XX) 78. 1979-891707-79-04ca-377969-3787a-3778a-saz-faiTT-ETH loka-bodhidurlabhatAzca / 21. anitya- asarana- bhava- ekatva. anyatva- asauca- asrava- samvara - nirjara-dharma-loka-bodhidurlabhatas 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 astikayas), 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. "nalam te tava tanae va saranae va, tumampi tesim nalar tanae va saranae va." "Neither are they competent to protect you, nor are you to do so", says the Ayaro. (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 Upanisads (By Dr. S. Radhakrishnan), p. 106 a. 2 II. 20. For Personal & Private Use Only

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116 Illuminator of Jaina Tenets [ Lustre VI 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 bhavand 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 kacmans. 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 nirjara is usually identified with vedana (suffering) and vipaka (fruition) which are nothing but unalloyed suffering, The contemplation on nirjara 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 mahavratas 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 (nairyatrika), (ii) ultimacy of its truth on account of its relativisitic approach (satyata), (iii) its absolute authenticity (samsuddhata) 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) svakhyato--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 For Personal & Private Use Only

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Sutras 22-23) Path of Emancipation 117 yiko gradually leading to emancipation, and lastly (vi) paccattam veditavyo vinnuhito be practised and comprehended completely by oneself who is wise and detached. The contemplation of the Doctrine is the most important part of the anupreksa discipline which is the gate-way to higher spirituality. (11) The purpose of the eleventh anupreksa called 'lokanupreksa' 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"savvaim thanaim asasayaim". 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. 22. deshtshcaannuvtshikssaayte| 22. desatas canuvrata-siksavrate. (Aph.) Partial abstinence consists in (observance of) smaller vows and the supplementary vows. (XXII) 23. sthUlahiMsA-mRSA-steyA'brahmaviratiH icchAparimANaM ca aNuvratam / 23. sthulahimsa-mrsa-steya'brahmaviratih icchaparimanam ca anuvratam. (Aph.) Abstinence from gross violence, falsehood, stealing and incontinence, and limitation of desire for possession constitute smaller vows. (XXIII) - (Note) The anuvrata concerned with ahimsa 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 Sutra.1 1 7/6, 7. For Personal & Private Use Only

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118 Illuminator of Jaina Tenets [ Lustre Vi 24. dig- upabhogaparibhoga- anarthadaNDavirati sAmAyika- dezAvakA zika- pauSa&i9918-991fanini: fastaag 1 eSu zeSacatuSkameva bhUyo'bhyAsAtmakatvAt zikSAvratam / AdyatrayaJca agaalai yaa&beara gaaaq --zafafaecufq qqer 1 24. dig-upabhogaparibhoga-anarthadandavirati-samayika-desavakasika pausadhopavasa-yathasamvibhagah siksavratam. esu sesacatuskam eva bhuyo'bhyasatmakatvat siksavratam. adyatrayan ca anuvratanam gunavardhakatvad gunavratam-kvacid ity api vyavastha. (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 gunavrata) for a limited time, observance of upavasa 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 anuvratas are more or less general principles which are to be supplemented by the siksavratas. These siksavratas are also called sila and siksapadas. The silas strengthen the anuvratas. 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 siksavratas, the two viz. samayika and desavakasika are to be observed daily, while pausadhopavasa and yathasamvibhaga 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 sravaka 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 siksavrata, 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 (karmadana) which are fifteen in number are to be totally discarded by the observer of this siksavrata. In the third supplementary vow, the sravaka desists from all kinds of purposeless acts of violence. Indulgence in an act that is not conducive to any of the ends of For Personal & Private Use Only

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Sutra 25 :) Path of Emancipation dharma, artha, kama and moksa is a case of anarthadanda. The samayika 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 desavakasika 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 patimokkha, a Buddhist counterpart of Jaina pratikramana 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 upavasa 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 sravaka should offer food, drink, etc., to the monastic order avoiding all blemishes of pindaisana. P%. TXA--ATA1f04-0108-Fiat 11-19-alaattiajoutfecz varjana-zramaNabhUtAzca prtimaaH| dravyakSetrakAlabhAvaH pratimoyamAnaH sAdhanAvizeSaH pratimA / 25. darsana-vrata-samayika-pausadha-kayotsarga-brahma-sacittarambha presyoddisfavarjana-sramanabhutas ca pratimah. "dravyaksetrakalabhavaih pratimiyamanah sadhanavisesah pratima. (Aph.) The intensive courses also (prescribed for a layman) are : (i) faith, (ii) vows, (iii) samayika, (iv) pausadha, (v) kayotsarga, (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) Pratima 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 (ksetra), time (kala) and his mental dispositions (bhava). For Personal & Private Use Only

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120 Illuminator of Jaina Tenets Lustre VI (Note) A brief description of pratimas seriatum will be useful here : (1) Darsana 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 anuvratas and three gunavratas and "fasting" on sacred days. (3) Samayika pratima : Duration : 3 months. Method : Observance of the vows of samayica and desavakasika (4) Pausadha pratima : Duration: 4 months. & Method: Observance of pausadha on all t. sacred days without any exception. (5) Kayotsarga pratima : Duration : 5 months. Method : Kayotsarga 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) Presya-varjana pratima : Duration : 9 months. Method: Abstinence from any injurious activity done through deputies. (10) Uddista-varjana pratima : 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) Sramanabhuta 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. 26. mAraNAntiko sNlekhnaa| antimasamayArAdhanAM pratipannaH zrAvakaH anazanAta pUrvaM RmikatapasA zarIraM saMlikhati--kRzIkaroti / 26. maranantiki samlekhana. antima-samayaradhanam pratipannah sravakah anasanat purvam kramikatapasa sariram samlikhati-krsikaroti. For Personal & Private Use Only

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Sutras 27-29) Path of Emancipation 12 (Aph.) Samlekhana is scraping penance unto death. (XXVI) (Gloss) A layman engaged in the last stage of discipline (aradhana) 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 pratimas in emaciating his passions and his body in preparation for fasting unto death, when the opportunity presents itself. Samlekhana 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. 27. parigrahavisarjana-pravrajyA-bhaktapAnapratyAkhyAnaviSaye paryAlocanaM mahA FAITIEDI 27. parigrahavisarjana-pravrajya-bhaktapanapratyakhyana-Visaye parya locanam mahanirjarahetu. (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. 28. indriyamanonigrahakArakamanuSThAnaM karmazaroratApakatvAt smyktpH| etat karmazarIratApakatvAdeva Atmano vaizadyApAdakaM bhavati / 28. indriyamanonigrahakarakam anusthanam karmasariratapakat vat sqmyaktapah. etat karmasariratapakatvad eva atmano vaieadyapadakam 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). 26. anazana-UnodarikA-vRttisaMkSepa- rasaparityAga- kAyakleza-pratisaMlInatA at1 ete SaT mokSasAdhane bahiraMgatvAd bAhyaM tpH|| 29. anasana-unodarika.vsttisamksepa-rasaparityaga-kayaklesa-pratisar linata bahyam. For Personal & Private Use Only

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122 Illuminator of Jaina Tenets ( Lustre VI ete sat moksasadhane bahirangatvad bahyam tapah. (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 dhyana and kayotsarga.) 30. AhAraparihAro'nazanam / anna-pAna-khAdya-svAdyarUpacaturvidhasyAhArasya parityAgaH--anazanam / tacca dvidhA--itvarikam --upavAsAdArabhya ASaNmAsam / yAvatkathikam AmaraNam / tattridhA-bhaktapratyAkhyAnamiGgiNimaraNaM prAyopagamanaJca / 30. aharapariharo'nasanam. anna-pana-khadya-svadyarupa-caturvidhasyaharasya parityagahanasanam. tac ca dvidha-itvarikam-upavasad arabhya asanmasam. yavatkathikam--amaranam tat tridha--bhaktapratyakhyanam inginimaranam prayopagamanan 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-pratyakhyana-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) prayopagamana-here the movement is completely stopped till the end of the penance, which continues till death. 31. alptvmuunovrikaa| For Personal & Private Use Only

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123 Sutras 31-34 ) Path of Emancipation alpatvaJca-annapAnavastrapAtrakaSAyAdInAm / upavAsAt prAga namaskArasahitAdInAmatrAntarbhAvaH / 31. alpatvam unodarika. alpatvan ca-anna-pana-vastra-patra-kasayadinam. upavasat prag namaskarasahitadinam atrantarbhavah. (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. 32. nAnAbhigrahAd vRttyavarodho vRttisaMkSepaH / bhikSAcariketi nAmAntaramasya / 32. nanabhigrahad vrutyavarodho vrtti-sarksepah. bhiksacariketi namantaram 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'. 33. vikRtevarjanaM rasaparityAgaH / fagsfat:&agra 59rfa: 1 33. vikster varjanam rasaparityagah. vikstih-gheta-dugdha-dadhyadin. (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. 34. kAyotsargAdyAsanakaraNaM kaaykleshH| For Personal & Private Use Only

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Illuminator of Jaina Tenets (Lustre VI 34. kayotsargadyasanakaranam kayaklesah. (Aph.) Austerity means undertaking postures such as kayotsarga and the like. (XXXIV) 35. indriyAvonAM bAhyaviSayebhyaH pratisaMharaNaM prtisNlontaa| indriya-yoga-kaSAyanigraha-viviktazayyAsanabhedAdasau caturdhA / akuzalavyApArAnnivRttiHkuzalapravRttizca nigrahaH / viviktazayyAsanaM ekAntavAsaH / 35. indriyadinam bahyavisayebhyah pratisamharanam pratisamlinata.. indriya-yoga-kasayanirgraha-viviktasayyasana-bhedadasau caturdha, akusalavyaparan nivsttih kusalapravsttis ca nigrahah. viviktasayyasanam ekantavasah. (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. 36. prAyazcitta-vinaya-vaiyAvRttya-svAdhyAya-dhyAna-vyutsargAzcAbhyantaram / ete SaT mokSasAdhane antaraMgatvAdAbhyantaraM tapaH / 36. prayascitta-vinaya-vaiyavsttya-svadhyaya-dhyana-vyutsargas cabhyan taram. ete sat moksasadhane antarangatvad abhyantaram tapah. (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.) 37. aticAravizuddhaye prayatnaH praayshcittm| Alocana-pratikramaNa-tadubhaya-viveka'-vyutsarga-tapaH-cheda-mUla-anavasthApyapArAJcita' bhedAd dazaprakAram / For Personal & Private Use Only

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Sutras 37-38 ) Path of Emancipation 125 37. aticaravisuddhaye prayatnah prayascittam. alocana-pratikramana-tadubhaya-viveka?-vyutsarga-tapah-chedamula-anavasthapya-parancita-bhedad dasaprakaram. (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.? 38. anAzAtanA-bahumAnakaraNaM vinyH| asadvyavahAra AzAtanA, tadvarjanamanAzAtanA / jJAna-darzana-cAritra- mano-vacana-kAyopacArabhedAt saptadhA / 38. anasatana-bahumanakaranam vinayah. asadvyavahara asatana, tadvarjanam anasatana. jnana darsanacaritra-mano-vacana-kayopacarabhedat saptadha. (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). 1 AgatAsyAzuddhAhArAdeH pariSThApanam / 1 agatasya' buddhaharadeh paristhapanam, 2 kaayotsrgH| 2 kayotsargah. 3 avahelanApUrvakaM vratAropaNam / 3 avahelanapurvakam vrataropanam. 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 hara 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 For Personal & Private Use Only

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126 Illuminator of Jaina Tenets [ Lustre VI (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. . 39. parArthavyApRtirvaiyAvRttyam / tacca AcArya-upAdhyAya-sthavira-tapasvi-glAna-zaikSa-kula-gaNa-saMgha-sAdha mikabhedAd dazavidham / 39. pararthavyaprtir vaiyavrttyam. tac ca acarya-upadhyaya-sthavira-tapasvi-glana-saiksa-kula-ganasamgha-sadharmikabhedad 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. 40. zrutasyA'dhyayanaM svaadhyaayH| sa ca vAcanA-pracchanA-parivartanA-anuprekSA-dharmopadezabhedAt pnycvidhH| 40. srutasya'dhyayanam svadhyayah. sa ca vacana-pracchana-parivartana-anupreksa-dharmopadesabhedat pancavidhah. (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). 41. ekAgre manaHsannivezanaM yoganirodho vA dhyAnam / kevalinAM yoganirodha eva, ekAgre manaHsannivezanasya tatrA'nAvazyaka tvAt / etacchadmasthAnAmantarmuhUrtAvadhikaM bhavati / 41. ekagre manahsannivesanam yoganirodho va dhyanam. kevalinam yoganirodha eva, ekagre manahsannivesanasya tatra'. pavasyakatvat. For Personal & Private Use Only

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Sutras 42-43 ] Path of Emancipation 127 etac chadmasthanam antarmuhurtavadhikam 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. gruya 42. dharmya-sukle. (Aph.) (Concentration qua tapah is of two types) : 1. dharmya (pertaining to the nature of the reality), and 2. sukla (pure). (XLII) : 73. 18TT-37910-faqtifarrafaqora gr vicayo vipazyanA prekSA ityanarthAntaram / vastusvabhAvo dharmaH / dharmAdanapetaM dharmyam / dhyeyabhedAdetaccaturdhA-1. AjJA--Agamazrutam P. 37914--219: 1 3. f7919: TI 8. TESTTTH-SOUT NAmAkRtiH, upalakSaNatvAd azeSAH pryaayaaH| 43. ajna-apaya-vipaka-samsthanavicayaya dharmyam. vicayo vipasyana preksa ityanarthantaram. vastusvabhavo dharmah. dharmad anapetam dharmyam. dhyeyabhedad etac caturdha : 1. ajna.-agama-srutam, 2. apayah-dosah, 3. vipakahkarmaphalam, 4. samsthanam-dravyanam akstih, upalaksanatvad asesah paryayah. . (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 For Personal & Private Use Only

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128 Illuminator of Jaina Tenets [ Lustre VI 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 dhyana and sukla dhyana are explained with reference to their varieties (padoyara), their lakkhana--the predilections (rui) of their meditators, their alambana-the sources exposing the nature of concentrata, and their anuppehathe reflections as the bridge between two sessions of meditation. We have already described the four varieties of each of the dharmya and the sukla 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 lakkhanas viz., (i) anarui (ajnaruci)--predilection for revelation, (ii) nisaggarui (nisarga-ruci), natural predilection for truth, (iii) suttarui (sutra-ruci)-predilection for the scriptures, (iv) oghadharui (avaghadha-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) vayana (vacana)-imparting training in scripture and its meaning; (ii) palipucchana (prati prcchana)-inquiry about the word and meaning for clearing doubts; (iii) parivastana (parivartanah-recapitulation of text learnt by rote and (iv) anuppeha (anupreksa)-intellectual analysis and understanding of contents of the scripture through ratiocination (anuppeha).1 At the third stage, the following four anupreksas are practised : (i) eganuppeha--reflection on solitariness. (ii) aniccanuppeha-reflection on transitoriness of things. (iii) asarananuppeha-reflection on utter helplessness. (iv) samsaranuppeha-reflection on nature of transmigration This third stage is immediately followed by the actual concentration in its four varieties already explained in the aphorism. 44. pRthaktvavitarkasavicAra-ekatvavitarkA'vicAra-sUkSmakriyA'pratipAti-samu cchinnakriyA'nivRtIni zuklam / nirmalaM prANidhAnaM zuklam / taccaturvidham-1. pRthaktvam-bhedaH / faasi- jaI faarT:--3781043FAUTIAI RATHI P. 54tvam-abhedaH / avicAraH-asaMkramaNam / 3. sUkSmakriyA'pratipAtini kevalaM sUkSmA ucchvAsaniHzvAsakriyaiva avaziSyate / 4. samucchinna kriyA'nivRttau tasyA api nirodho jAyate / 1 This anuppeha appears to be slightly different from the twelve higher anuppehas which are precursors of the actual state of concentration in its dharmya as well as $ukla types. For Personal & Private Use Only

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Sutra 44 ] Path of Emancipatton 44. prthakrvavitarkasavicara-ekrvavitarka'vicara - suksmakriya'pratipati samucchinnakriya'nivsttini suklam. nirmalam pranidhanam suklam. tac caturvidham-1. prthaktvambhedah. vitarkah--srutam. vicarah-arthavyanjana-yoganam samkramanam. 2. ektvam-abhedah. avicarah-asamkramanam. 3. suksmakriya'pratipatini kevalam suksma ucchyasa-nihsvasa-kriyaiva avasisyate. 4. samucchinnakriya'nivittau tasya api nirodho jayate.. (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 dhyana, 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 (mardava) humility. At the third stage, the four special anuppehas to be practised are : (i) anantavattiya (anantavrtta)-reflection on the endless transmigrations. (ii) viparinama-reflection on change and impermanence. (iii) asubha-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 For Personal & Private Use Only

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130 Iluminator of Jaina Tenets [ Lustre VI detachment from worldly things. The placidity is attained by the cultivation of the virtues of maitri (friendliness), karuna (compassion), mudita (appreciative joy), and upeksa (indifference to the wicked). These virtues are called 'appamana' (Skt. apramana) 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 'anantavattiyanuppeha' 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-vairagya in Patanjali's system, which is immediately followed by kaivalya. The second stage of pure concentration is necessarily followed by the thirteenth gunasthana exactly as para-vairagya is followed by kaivalya in the Samkhya-Yoga system. The Jaina system of concentration has some special features which distinguish it from Patanjala 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 Patanjala 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 Patanjala system, the meditator along with the elimination of the factors of vitarka, vicara, ananda and asmita gradually, one by ono, establishes his hold upon the gross and subtle evolutes upto the asmita 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 vipasyand 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 vicara come at a later stage. Unlike in the Patanjala and the Buddhist systems, the vicara, 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 vicara, which are common to all the above-mentioned three traditions, is felt necessary, Vitarka in the Patanjala and the Buddhist traditions stands for the gross application of mind and vicara for the subtle one. There is, however, difference in their meaning. In Buddhism, vitarka and vicara are purely psychological factors, with practically no reference to the object of concentration. In the Patanjala system, however, the vitarka has the gross things as its object, while vicara lays hold on the subtle elements. Thus, in the Patanjala system, the object of concentration changes when the meditator passes on from the vitarkanugata stage to the vicaranugata one. There is no such change in the case of Buddhist meditation, wherein the meditator eliminates vitarka in order to be firmly established in vicara. lo Jainism, the terms vitarka and vicara have slightly different connotations. For Personal & Private Use Only

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Satras 45-46 ] Path of Emancipation 131 Here vitarka means concentration attended with verbal activity, and vicara with the conceptual one. Unlike in the Buddhist and the Patanjala 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 dhyana may be compared with the "dharmamegha-samadhi" of the Patanjala system, and the fourth stage with the kaivalya of the same system. 74. Atenta a: 1 ekAnamanaHsannivezanAtmakatvena Artaraudre api dhyAnasaMjJAM labhete, tathApi naite tpH| 45. nartta-raudre tapah. ekagramanahsannivesanatmakatvena artta-raudre api dhyanasamjnam labhete, tathapi naite tapah. (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). 46. priyApriyaviyogasaMyoge cintanamArtam / priyANAM zabdAdiviSayANAM viyoge tatsaMyogAya, apriyANAM ca saMyoge tad viyogAya yadekAnamanaHsannivezanam, tad ArtadhyAnamucyate / 46. priyapriya-viyoga-samyoge cintanam arttam. priyanam sabdadivisayanam viyoge tatsamyogaya, apriyanam ca samyoge tadviyogaya yad ekagramanahsannivesanam, tad arttadhyanam 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. For Personal & Private Use Only

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132 47. vedanAyAM vyAkulatvaM nidAnaM ca / gAdInAM prAdurbhAve vyAkulatvam, vaiSayikasukhAya dRr3hasaMkalpa karaNamapi ArttadhyAnam / Illuminator of Jaina Tenets 47. vedanayam vyakulatvam nidanam ca. rogadinam pradurbhave vyakulatvam. vaisayikasukhaya drdhasamkalpakaranam api arttadhyanam. (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. 48. hiMsA - anRta- steya - viSaya saMrakSaNArthaM raudram / 48. himsa-anrta-steya-visayasamraksanartham 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) 49. zarIrakavAvAdeH parityAgo vyutsargaH / zarIra-gaNa-upadhi-bhaktapAnabhedAccaturvidho dravyavyutsargaH / kaSAya-saMsAra-karmabhedAt trividhoM bhAvavyutsargaH / 49 sarirakasayadeh parityago vyutsargah. sarira-gana-upadhi-bhaktapanabhedac caturvidho dravyavyatsargah. kasaya-samsara-karmabhedat trividho bhavavyutsargah. (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). iti mokSamArganirNayaH / iti moksamarganirnayah. Thus ends the sixth lustre called "Ascertainment of the Path of Emancipation." For Personal & Private Use Only

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saptama prakAzaH LUSTRE VII 1. karmavizuddhermAgaMNApekSANi caturdazajIvasthAnAni / dharma- dharmiNorabhedopacArAt jIvasthAnAni karmakSayopazamAdijanya-guNAvirbhAvarUpakramikavizuddhirUpANi guNasthAnAni ucyante / 1. karmavisuddher marganapeksani caturdasajivasthanani. dharma-dharminor abhedopacarat jivasthanani karma-ksayopasamadi-janya-gunavirbhava-rupa-kramika-visuddhi-rupani sthanani 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 - grayfasarafoz - afacgatqqdRSTi- dezavirata pramatta- apramattasaMyata-nivRtti anivRttibAvara sUkSma sampaT19-39M1-HQAig-auifn-suifqdafan: 1 2. mithyadrsti-sasvadanasamyagdrsti-samyagmithyadrsti-aviratasamyag suksmasamparaya-upasanta-ksinamoha-sayogi-ayogikevalinah. (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 drsti-desavirata-pramatta-apramattasamyata - nivrtti - anivrttibadara For Personal & Private Use Only

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134 Illuminator of Jaina Tenets Lustre VII 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 (darsana) and knowledge (jnana) 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 jnanavaraniya 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 jnanavaraniya 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 anantanubandhi 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 samyagdarsana is a variety of matijnana in its stage of apaya (perceptual judgement) of the nature of 'belief' or 'conviction'. This is characteristic of the saraga samyag-darsana 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 saraga samyaktva, the perceptual judgement is indirect (paroksa) and mediate as distinguished from the cognition that arises when the soul attends vitaraga 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 darsana-mohaniya and caritra-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, raga and dvesa 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 Patanjali's philosophy 1 Tattvartha-bhasya-fika, Vol. I, p. 29 : "matijnanasyaiva rucirupo yo-'payamsah tat samyag-darsanam, jnanadste anyat samyag-darsanam na samasti." 2 Sarvarthasiddhi, 1/2 : tad (samyag-darsanam) dvividham : sasaga-vitaraga-visaya bhedat. prasama-samvega-anukampa-astikyadyabhivyakti-laksanam prathamam. atmavifuddhi-matram itarat. Also cf Tattvartha-bhasya-tika, Vol I, p.66. For Personal & Private Use Only

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Sutra 3) Spiritual Development 135 omniscience (vivekajan jnanam) appears to be possible even in the absence of viveka. khyati which is followed by kaivalya atteaded with total elimination of the five klesas. Vacaka Vosovijaya 1 has taken strong exception to this conception of the Yoga philosophy. 3. tattvaM mithyA zraddadhAno mithyaadRssttiH| tatra mithyAdRSTerdarzanamohakSayopazamAdijanyA vizuddhiH-mithyAdRSTiguNasthAnam / viparIta-dRSTyapekSayaiva jIvo mithyAdRSTiH syAt, na tu avaziSTA'viparItadRSTyapekSayA / mithyAdRSTau manuSyapazvAdipratipattiraviparItA samastyeveti tad guNasthAnamuktam / kiJca nAstyetAdaka ko'pyAtmA, yasmin kSayopazamAdijanyA nAlpIyasyapi vizuddhiH syAta, abhavyAnAM nigodajIvAnAmapi ca tatsadbhAvAt, anyathA'jIvatvApatteH / 3. tattvam mithya sraddadhano mithyadrstih. tatra mithya-drster darsana-moha-ksayopasamadi-jany, visuddhih mithyadssti-gunasthanam. viparita-dssty-apeksayaiva jivo mithya. drstih syat, na, tu avasista'viparitadsstyapeksaya. mithyadrstau manusya-pasvadipratipattir aviparita samasty eveti tad gunasthanam * uktam. kin ca nasty etadrk ko'pyatma, yasmin ksayopasamadi janya nalpiyasy api visuddhih syat, abhavyanam nigoda-jivanam api ca tatsadbhavat, anyatha' jivatvapatteh. (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 Patanjala Yoga, 3/52. For Personal & Private Use Only

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236 Illuminator' of Jatna Tenets Lustre VD .. sent. "In the absence of such traces," it is said in the Nandi Sutra, "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. 4. samyaktvAccyavamAnaH saasvaadnsmygdssttiH| 4. samyaktvac cyavamanah sasvadanasamyagdrsti". (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 mithyatva, 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 mithyatva 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 kasayas at the stage of sasvadana samyagdrsti. The soul is however not in g rip of mithyatya because there is no rise of any of the three sub-types of darsana mohaniya karman. The soul can fall down to this state from any of the states beginning from fourth upto the eleventh. 5. mizrita-samyamithyAruciH samyagmiNyAdRSTiH / - yasya samyag mithyA ca rucimizritA bhavati mizritadadhizarkarA-rasAnu bhUtiriva na ca sarvathA pRthak kartuM zakyate, sa samyagmithyAdRSTirucyate / misrita-samyagmithyarucih samyagmithyadrsti". yasya samyag mithya sa rucir misrita bhavati misrita-dadhi-sarkara-rasanubhutir iva na ca sarvatha prthak kartum sakyate, sa samyagmithyadsstir 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 Svetambara 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 For Personal & Private Use Only

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tra d-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 truth, 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 mithyatva, but not established in samyaktva. 6. asaMyatastatvaM zraddadhAnAca aviratasamyagdRSTiH / sakalamapi jIvAjIvAdikaM tattvaM samyak zraddhatte, kintu saMyamAbhAvAd avirato'sau bhavati, tena so'virtsmygdRssttirucyte| mithyAdRSTyAdi jIvAnAM tattvarucirapi krameNa mithyAdRSTiH samyagmithyAdRSTiH samyagdRSTizceti procyate / 6. asamyatas tattvam sraddadhanas ca aviratasamyagdrstth. sakalam api jivajivadikam tattvam samyak sraddhatte, kintu samyamabhavad avirato'sau bhavati, tena so viratasamyagdrstir ucyate. mithyadrstyadijivanam tattvarucir api kramena mithyadrstih samyagmithyadrstih samyagdestis 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. 7. saMyatA'saMyato deshvirtH| - dezena-aMzarUpeNa vratArAdhaka ityrthH| pUrNavratAbhAva'virato'pyasau kathyate / . 7. samyata'samyato desaviratah. desena-amsarupena vrataradhaka ity arthah. purnavratabhave For Personal & Private Use Only

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138 Illuminator of Jaina Tenets '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 trasakaya. 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 duppaccakkhana1 (Skt. duspratyakhyana, 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-samyamah khalu jivanam. 8. pramAvayuktaH sarvavirataH pramattasaMyataH / pramAdAsravo na saMyamAvarodhakaH / pravRttirUpazca pramAdaH / sa evAtra vivakSito yo malotpAdako na tu saMyamavinAzakaH / 8. pramadayuktah sarvaviratah pramattasamyatah. pramadasravo na samyamavarodhakah, pravrttirupas ca pramadah. sa evatra vivaksito yo malotpadako na tu samyamavinasakah. (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 Sutrakrtanga, 2/7/10. For Personal & Private Use Only

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of Satras 9-10) Spiritual Development intended here, which, though a producer of taint, is self-restraint. (Note) See note on the next aphorism. 6. pramAvaviyukto dhyAnalInaH aprmttsNytH| 9. pramadaviyukto dhyanalinah apramattasamyatah. (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), pramada (remissness) was not explicitly mentioned, being considered only as an aspect of kasayas. In the scheme of the gunasthanas (states of spiritual development), pramada, 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 pramada that a separate state of spiritual development called apramatta samyata 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 niskarma (salvation) in this mortal world." 10. nivRttiyukto bAdarakaSAyo nivRttibaavrH| fatale":TAA#Tafaontarai afruafaqafragmar | art: sthUlaH / idamapUrvakaraNamapi ucyate / 10. nivrttiyukto badarakasayo nivsttibadarah. 1 3/28. 24/50. 3 nirbhedena vRttiH nivRttiH / 4 nivRttibAdarajIvasthAne bhinnasamayavartijIvAnAM pariNAma-vizuddhirvisadRzI bhavati, samasamayavartijIvAnAM ca visadRzI sadRzI cA'pi / (SaTkhaNDAgama, 1, pR0 184) For Personal & Private Use Only

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Illuminator of Jaina Tenets - Lestre yn nivsttih--samasamayavartijivanam parinamavisuddher visadcsata?. badarah-sthulah. idam apurvakaranam 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 badara (coarse) means gross. This state is also called apuryakarana (that is, a stage the like of which was never attained before). (Note) See note on aph. 11 and 13. 11. anivRttiyukto bAdarakaSAyaH anivRttibaadrH| anivRttiH-samasamayavartijIvAnAM pariNAmavizuddhaH sadRzatA' / .. anayorubhayorapi jIvasthAnayorbAdarakaSAyatvaM dazamajIvasthAnApekSayA jJAtavyam / 11. anivrttiyukto badarakasayah anivettibabarah. anivsttih-samasamayavartijivanam parinamavisuddheh sadssata. anayor ubhayor api jivasthanayor badarakasayatvam dasamajiva. .sthanapeksaya jnatavyam. (Aph.) The state of soul possessed of similar (anivstti) coarse passions is one possessed of coarse passions with similarity in respect of their purifications. (XI) (Gloss) The word anivytti means similarity in the purity of transforI nir bhedena vsttih nivsttih 2 nivstti-badara-jivasthane bhinna-samayavarti-jivanam parinama-visuddhir visadrsi bhavati, sama-samaya-varti-jivanan ca visadrsi sadrti ca'pi. (Safkhandagama, 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 badara 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. (Satkhandagama, vol. I, p. 184). 5 anivRttibAdarajIvasthAne bhinnasamayattijIvAnAM pariNAma-vizuddhivisadRzI bhavati, kintu samasamayavartijIvAnAM sadRzyeva / (SaT khaNDAgama, 1, pR0 184). 6 anivetti-b@dara-jivasthane bhinnasamaya-varti-jivanam parinamavisuddhir visadrsi bhavati. kintu sama-samaya-varti jivanam sadray eva. (Sarkhandagama, vol. I, p. 184). For Personal & Private Use Only

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Bitra 12 ) Spiritual Development 141 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 badara, 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 apurva 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 badara 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 apratyakhyanavaraniya and pratyakhyanavaraniya kasayas 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. yatha pravrtti (automatic) karana, apurvakarana (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 apurvakarana 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. 12. upazamakaH kSapakazca / nivRttibAdarajIvasthAnAt zraNidvayaM jAyate-upazamazreNiH kSapakazreNizca / 12. upasamakah ksapakas 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 (Sarkhandagama, vol. I, p. 184). 2 Vide supra p. 76. 3 Vide supra, p. 89, For Personal & Private Use Only

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1422 Mluminator of Jaina Tenets [ Lustre VI nivyttidadara-jivasthanat srenidvayam jayate--upasamasrenih ksapakasrenis 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-badara)-the ladder of repression and the ladder of extirpation. (Note) See note on aph. 13. 13. satsaMjvalanasUkSmalobhAMzaH suukssmsNpraayH| 13. satsamjvalana suksmalobhamsah sukamasamparayah. (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 (kasayas), 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 gunasthana. 1 In the eighth state, the coarse passions are repressed or extirpated. Of the nine no-kasayas the following six are repressed or extirpated at this state : joking, liking, disliking, sorrow, fear and disgust. Of the principal kasayas only the 'flaming up' ones persist. In the ninth state, the remaining three no-kasayas viz. the three sexes, as well as the 'flaming up' anger, pride, and deceitfulness are also repressed or extirpated. 1 Pancasamgraha, Vol. I, p. 115, Mehsana, 1971. 2 The quasi-passions are nine in number viz. (i) joking (hasya), (ii) liking for non restraint (rati), (iii) disliking for restraint (arati), (iv) sorrow (soka), (v) fear (bhaya), (vi) disgust (jugupsa), (vii) masculine sex-passions (purusa-veda), (viii) feminine sex-passions (stri-veda), and (ix) dual sex-passions (napumsaka-veda). These are quasi-passions, because they subsist with the passions (kasaya) and are inspired by them. The ancient categorization of passions was into attachment (rag::) and aversion (dvesa). Of the nine quasi-passions, the first two and the last three are based on * raga and the others on dvesa. Sexuality is a variety of raga 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, For Personal & Private Use Only

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Sutras 14-15 ] Spiritual Development 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 anupreksas prescribed there. The anupreksas, 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. 14. sarvopazAntakSINakaSAyo upazAntakSINamohau / upazamazreNyA rUDho munirmoha karma prakRtI rupazamayan ekAdaze sarvathA upazAntamoho bhavati / kSapakazra NyArUDhazca tAH kSapayan dvAdaze sarvathA kSINamoho bhavati / upazamazra NimAn svabhAvAt pratipAtyeva, dvitIyastu apratipAtI / 14. sarvathopasantaksinakasayau upasantaksinamohau. upasamasrenyarudho munir mohakarmaprakrtir upasamayan ekadase sarvatha upasantamoho bhavati. ksapakasrenyarudhas ca tah ksapayan dvadase sarvatha ksinamoho bhavati. upasamasreniman svabhavat pratipaty eva, dvitiyas tu apratipati. (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. 15. kSINaghArayacatuSTayaH pravRttimAn sayogikevalI / 15. ksinaghatyacatustayah pravrttiman sayogikevali. 1. Cf. Patanjala Yoga-Sutra, II/33, II/2; II/10; IV/34; 1/50, For Personal & Private Use Only

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Illuminator of Jatna Tenets [ Listre VII (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) 16. zailezI pratipannaH ayogikevlo| 16. sailesim pratipannah 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 prathamam anAdyanantam, anAdisAntam, sAdisAntaJca / dvitIyaM SaDAvalikAsthitikam / caturthaM sAdhika trayastriMzatsAgaramitam / paJcamaSaSThatrayodazAni dezonapUrvakoTisthitikAni / caturdazaM paJcahrasvAkSaroccAraNa mAtram / zeSANAmantarmuhUrtA sthitiH / 17. sthitir esam anekadha. prathamam-anadyanantam, anadisantam, sadisantan ca. dvitiya sadavalikastbitikam. caturtham sadhikatryastrimsatsagaramitam. pancama-sastha-trayodasani desonapurvakotisthitikani. caturdasam pancabrasvaksaroccarana-matram. sesanam antarmuburtta 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 avalikas. The duration of the fourth state is a little over thirty-three sagaras. The duration of the fifth, sixth and thirteenth states is a little less than ten million purvas? 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 muhurtta. (Note) The duration of the gunasthanas is considered with reference to its beginning and end. Thus the first gunasthana may be without a beginning or with a beginning. The soul that has not achieved samyag-darsana has his mithyatva without beginning, but one who has attained samyag-darsana and fallen back to mithyatva, has his fresh 1 purvakoti=10 million purvas. For Personal & Private Use Only

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Sutra 18 ) Spiritual Development 145 mithyatva 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-darsana, because condition favourable to samyag-darsana 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 mithyatva of a soul who is destined to attain samyagdarsana 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 gunasthana is six avalikas, one avalika being equal to 45 seconds/262144.2 The third gunasthana 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 gunasthana is stated to be a little over 33 sagaras'. According to another tradition recorded in the Tattvartha-bhasya, the figure "33' is replaced by '66'.3 Siddhasenaganiexplains how the number 66 is arrived at by pointing out that if the soul goes to the anuttara vimana (enjoying the life-span of 33 sagaras) twice, or to the acyutakalpa (having the life-span of 22 sagaras) thrice, the total duration comes to 66 sagaras in both cases. The additional duration in the first case will be two purvakotis less by 8 years and in the latter three purvakotis less by the same number. This calculation is based on the Agamika tradition, as distinguished from the tradition of 33 sagaras based on the literature on the doctrine of karman, both Svetambara and Digambara. The duration at the 5th, the 6th and the 13th is a little less than one purva koti. 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 muhurta. That of the 14th state is as long as the utterance of five short vowels as already noted. 18. samyagadaSTi - dezavirata - sarvavirata - anantaviyojaka-darzanamohakSapaka upazamaka-upazAntamoha-kSapaka-kSINamoha-jinAnAM kramazo'saMkhyeyaguNA AGITTI 18. samyagdrsti-desavirata-sarvavirata-anantaviyojaka - darsanamohaksa paka - upasamaka - upasantamoha - ksapaka - ksinamoha - jinanam .. kramaso'sahkheyaguna nirjara. 1 Bhagavati Sutra, 6/32. 2 Muni Mahendra Kumar. Visva Prahelka, page x. 3 1/7,8. 4 Tattvartha-bhasya-tika, Part I, p. 60. For Personal & Private Use Only

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146 Illuminator of Jaina Tenets [Lustre VII (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-drsti (i.e., the fourth state) (is innumerable times that in the last instant of the apurva-karana process in the first gunasthana called mithyadssti); (the fifth gunasthana 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 darsana. 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 (dhyana) 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 nirjara for a spiritual aspirant. This has been called the nirjara of samyagdrsti, i.e., the fourth state. Now, the nirjara is gradually higher in the fifth and sixth/seventh states. The nirjara 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. 16. sUkSmasaMparAyAntaH sAMparAyiko bndhH| sakaSAyasya zubhAzubhakarmabandhaH sAMparAyika ucyate, sa ca saptakarmaNAmAnavamajIvasthAnam, AyurbandhakAle tRtIyavarjamAsaptamamaSTakarmaNAmapi, Ayurmohau vinA SaTkarmaNAM ca dazame / 18. suksmasamparayantah samparayiko bandhah. sakasayasya subhasubhakarmabandhah samparayika ucyate. sa ca saptakarmanam anavamajivasthanam, ayurbandhakale trtiyavarjam asaptamam astakarmanam api, ayurmohau vina satkarmanam ca dasame. (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 For Personal & Private Use Only

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Sutras 20-21) Spiritual Development 147 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. 20. Ipithiko viitraagsy| fuf-uti:, qreTT:--ATT FT GEFT T Sufafer: 1 37452 ara vedanIyarUpaH dvisamayasthitiko bhavati / 20. iryapathiko vitaragasya. irya-yogah, panthah-margo yasya bandhasya sa Tryapathikah, ayan ca satavedaniyarupah dvisamayasthitiko bhavati. (Aph.) The karmic bondage in the case of vitaraga is 'instantaneous'. (Gloss) The word iryapathika (rendered 'instantaneous") means the bondage due to activity (irya). 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 patin). It is now as motionless as a moun For Personal & Private Use Only

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148 Illuminator of Jaina Tenets [ Lustre VII tain rock (sailesa)...... This state of absolute motionlessness is the fourteenth stage, called ayogikevalin.--Studies in Jaina Philosophy, p. 279. 22. akevalI chprsthH| ghAtyakarmodayaH-chadma, tatra tiSThatIti chadmasthaH / asau dvAdazajIvasthAna quaat i 22. akevali chadmasthah. ghatyakarmodayah--chadma, tatra tisthatiti chadmasthah. asau dvadasajivasthanaparyantavarti. (A ph.) (Of 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). 23. caturdazApi shriirinnaam| azarIriNAM vizuddhastAratamyasyAbhAvAt, etAni caturdazApi jIvasthA nAni zarIrabhAjAM bhavanti / 23. caturdasapi saririnam. asaririnam visuddhes taratamyasyabhavat, etani caturdasapi jivasthanani sarirabhajam 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. 24. sukhaduHkhAnubhavasAdhanaM zarIram / 24. sukhaduhkhanubhava-sadhanam 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 For Personal & Private Use Only

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Sutra 25 ) Spiritual Development 149 perish every moment, and so it is called sarira (etymologically, what perishes every moment-siryate iti sariram). 25. audArika-vaikriya-AhAraka-taijasa-kArmaNAni / sthUlapudgalaniSpannaM rasAdidhAtumayam -audArikam , manuSyatirazcAm / vividharUpakaraNasamartham-vaikriyam, nArakadevAnAM, vaikriyalabdhimatAM naratirazcAM vAyukAyikAnAJca / AhArakalabdhiniSpannam-AhArakam, caturdazapUrvadharANAm / tejaHparamANuniSpannaM taijasam, tejolabdhi-dIpti-pAcana-kArakam / karmaNAM samUhastadvikAro vA kArmaNam / ete ca sarvasaMsAriNAm / 25. audarika-vaikriya-aharaka-taijasa-karmanani. sthalapudgala-nispannam rasadidhatumayam-audarikam, manusyatirascam. vividharapa-karana-samartham-vaikriyam, naraka-devanam, vaikriyalabdhimatam naratirascam vayukayikanan ca. aharakalabdhinispannam-aharakam, caturdasapurvadharanam. tejahparamanu-nispannam-taijasam, tejolabdhi-dipti-pacana-karakam. karmanam samuhas 'tadvikaro va karmanam. ete ca sarvasamsarinam. (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 aharaka; it is possible only for the ascetics with the knowledge of the fourteen purvas. (iv) The luminous body is composed of the luminous atoms. It makes possible the supernatural power of thermolu For Personal & Private Use Only

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750 Illuminator of Jaina Tenets Lustre VII 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. 26. uttarottaraM sUkSmANi pudglprimaanntshcaasNkhyeygunnaani| .. 26. uttarottaram suksmani pudgalaparimanatas casamkhyeyagunani. (Aph.) (Of 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) 27. taijasakAmaNe tvanantaguNe / 27. taijasakarmane 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) 28. ete cAmtarAlagatAvapi / antarAlagatidvividhA-RjurvigrahA ca / ekasAmayikI RjuH, catuHsamayaparyantA ca vigrhaa| tatrApi dvisAmayikamanAhArakatvam / anAhArakAvasthAyAM ca kArmaNayoga eva / 28. ete cantaralagatav api. antaralagatir dvividha-rjur vigraha ca. ekasamayiki sjuh, catuhsamayaparyanta ca vigraha. tatrapi dvisamayikam anaharakatvam. anaharakavasthayam ca karmanayoga 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. For Personal & Private Use Only

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Satras 29-30) Spiritual Development 751 29. vedanAdibhirekobhAvenAtmapradezAnAM tata itaH prakSepaNaM smudghaatH| 29. sedanadibhir ekibhavenatmapradesanam tata itah praksepanam samudghatah. (Aph.) Expansion (samudghata) is the projection, in diverse directions, of the points (pradesas) 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 sutra. 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 samudghata, 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 samudghata. Samudghata is not essentially a voluntary phenomenon, as it occurs on certain occasions spontaneously. Ro. daat-919-HITOTRAF-af4-371617F-FA-Rama: 1 TeT #1279: _TAN I OTTAVEFAT2TT:--919: afaatfhUrtazeSAyuH karmAzrayaH-mAraNAntikaH / vaikriya-AhAraka-taijasanAmakarmAzrayAH-vaikriya-AhAraka-taijasAH / AyurvarjA'ghAtyakarmAzrayA ganti 1. sam iti ekIbhAvena, ut prAbalyena, ghAta iti hantergatyarthakatvAd AtmapradezAnA ___ bahinissaraNam, hiMsArthakatvAcca karma pudgalAnAM nirjaraNaM smudghaatH|| 1. sam iti ekibhavena, ut prabalyena, ghata iti hanter gatyarthakatvad atmapradesa. nam bahir nissaranam, himsarthakatvac ca karmapudgalanam nirjarasam samudghatah. The word samudghata consists of sam+ut+ghata. Sam means complete unifica. tion ; ut stands for intensity; ghata is derived from han meaning 'movement and also 'destructron'. The whole word (samudghata), 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, For Personal & Private Use Only

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152 Illuminator of Jaina Tenets [ Lustre VII sarveSvapi samudghAteSvAtmapradezAH zarIrAd bahinissaranti tattat karmapudgalAnAM vizeSaparizATazca bhavati / kevalisamudghAte cAtmA sarvalokavyApI bhavati, sa cASTasAmayikaH / tatra ca kevalI prAktane samayacatuSTaye AtmapradezAn bahanissArya krameNa daNDa-kapATa-manthAnaantarAvagAhaM kRtvA samagramapi lokAkAzaM pUrayati / agretane ca samayacatuSTaye krameNa tAn saMharan dehasthito bhavati / aSTasamayeSu prathame'STame ca audArikayogaH, dvitIye SaSThe saptame ca audArikamizraH, tRtIye caturthe paJcame ca kArmaNaH / 30. vedana-kasaya-maranantika-vaikriya-aharaka-taijasa-kevalinah. :) asadvedyakarmasrayah-vedana. kasayamohakarmasrayah-kagiyah. antarmuhurtasesayuhkarmasrayah-maranantikah. vaikriyaaharaka-taijasanamakarmasrayah-vaikriya-aharaka-taijasah. Kyurvarja'ghatyakarmasrayah-kevali. , sarvesv api samudghatesv atmapradesah sarirad bahir nissaranti, tattatkarmapudgalanam visesaparisatas ca bhavati. kevalisamudghate catma sarvalokavyapi bhavati, sa castasamayikah. tatra ca kevali praktane samayacatustaye atmapradesan bahir nissarya kramena danda-kapata-manthana-antaravagaham kptva samagram api lokakasam purayati, agretane ca samayacatustaye kramena tan samharan dehasthito bhavati. astasamayesu prathame'stame ca audarikayogah, dvitiye sasthe saptame ca audarikamisrah, trtiye caturthe pancame ca karmanah. (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 antarmuhurta before death. Protean-, communication, and luminous-(expansions) are dependent upon the corresponding body-determining nama-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 For Personal & Private Use Only

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Sutras 31-32 ) Spiritual Development 153 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.. 31. aupapA taka-caramazarIra-uttamapuruSa-asaMkhyeyavarSAyuSo nirupakramAyuSaH / upakramaH--apavartanamalpIkaraNamityarthaH / nibiDabandhanimittatvAt tadrahitAyuSo nirupakramAyuSaH / aupapAtikAH-nArakadevAH / caramazarIrAH-tadbhavamuktigAminaH / uttamapuruSAH-cakravartyAdayaH / asaMkhya varSAyuSaH-yaugalikA narAstiryaJcazca / 31. aupapatika-caramasarira-uttamapurusa-asamkhyeyavarsayuso nirupa kramayusah. upakramah-apavartanam alpikaranam ity arthah. nibidabandhanimittatvat tadrahitayuso nirupakramayusah. aupapatikah---narakadevah. caramasarirah--tadbhavamuktigaminah. uttamapurusah, cakravartyadayah. asamkbyavarsayusah-yaugalika naras tiryancas ca. .. (Aph.) The following are not subject to abrupt end of life-span : beings of spontaneous birth (aupapatikas), 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 aupapatikas 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 salaka purusas). For Personal & Private Use Only

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154 Muminator of Jaina Tenets Lustre VII The beings enjoying a life-span of innumerable years comprise the primitive twin (male and female) yaugalika human and animal. 32. zeSAH sopakramAyuSo'pi / 32. sesah sopakramayuso'pi. (Aph.) The rest (of the beings) are subject to abrupt end also. (XXXII) 33. adhyavasAna-nimitta-AhAra-vedanA-parAghAta-sparza-ucchvAsa - niHzvAsA upakramakAraNAni / adhyavasAnam-rAgasnehabhayAtmako'dhyavasAyaH / nimittam-daNDa* zastrAdi / AhAraH-nyUno'dhiko vA / vedanA-nayanAdipIr3A / parAghAtaH-gartapAtAdiH / sarzaH--bhujaGgAdonAm / ucchvAsaniH zvAsau-vyAdhirUpeNa niruddhau| 33. adhyavasana-nimitta - ahara-vedana - paraghata-sparsa-ucchvasanins vasa upakramakaranani. adhyavasanam-raga-sneha-bhayatmako'dhyavasayah. nimittamdandasastradi. aharah-nyano'dhiko va. vedana-nayanadipida. paraghatah--garttapatadih. sparsah-bhujangadinam. ucchvasanihSvasau-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. iti jIvasthAnasvarUpanirNayaH / iti Jivasthanasvarupanirnayah. Here ends the seventh lustre called the "Nature of Spiritual Development." For Personal & Private Use Only

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aSTamaH prakAza LUSTRE VIII 1. arhana devH| arhati tIrthapravartanamiti arhan, sarvAtizayasampannaH kevalI, jinastIrthaMkara iti / 1. arhan devah. arhati tirthapravartanam iti arhan, sarvatisayasampannah kevali, 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). 1. nirgantho guruH| arhatAM pravacanAnugAmI bAhyAbhyantaragranthivipramuktaH nirgranthaH / 2. nirgrantho gurub.. arhatam prayacananugami bahya-bhyantara-granthi-vipramuktah 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. 3. jAtmazuddhisAdhanaM dhrmH| 3. atmasuddhi-sadhanam dharmah. (Aph.) The means to the purification of the soul is righteousness (dharma). (III) 4. vivkssaabhedaadsaavnekviklpH| 4. vivaksabhedad asav anekavikalpah. For Personal & Private Use Only

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Illuminator of Jatna Tenets Lustre VIII (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. 5. ahiMsA / 5. ahimsa. (Aph.) Non-violence (is one such type). (Note) Ahimsa 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 sruta (lore) and caritra (conduct) (as in aph. VI). 6. zruta cAritre / zrutaM - jJAnAtmako dharmaH / cAritram - AcArAtmako dharmaH / 6. sruta-caritre. srutam-jnanatmako dharmah. caritram-acaratmako dharmah. (Aph.) The lore and the conduct (are the two types of righteousness). (VI) (Gloss) The lore is the righteousness (dharma) qua knowledge. Conduct is the righteousness qua behaviour. (Note) In Jainism kriya is as important as jnana, practice is as important as theory. This dual aspect of righteousness is expressed in a different way, in the perspective of the marga (or the path), as in aph. VII. 7. saMvara - nirjare / saMvaraH - nivRttyAtmako dharmaH / nirjarA - satpravRttyAtmako dharmaH / dharmah. 7. samvarah-nivrttyatmako nirjara-satpravrttyatmako dharmah. (Aph.) Inhibition and shedding off (constitute another class). (VII) (Gloss) Inhibition means righteousness qua abstinence. Shedding off is righteousness qua good activity. (Note) Righteousness is neither absolute life-negation nor absolute life-affirmation. It is both viz. samvara that is negative in essence, and nirjara that is positive in nature. For Personal & Private Use Only

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Satra 8-10 s Deity, Preceptor and Righteousness 157 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 Patanjala Yoga as srutamayi, cintamayi and bhavanamayi prajna. The Dext sufra (aph. VIII) introduces righteousness in this perspective. 8. svadhIta-sudhyAta-sutapasthitAni / svadhItam -- svAdhyAyAtmako dhrmH| sudhyAtam- dhyAnAtmako dhrmH| sutapasthitam-tapasyAtmako dhrm:| 8. svadhita-sudhyata-sutapasyitani. svadbitam-svadhyayatmako dharmah. sudhyatam-dhyanatmako dharmah. sutapasyitam-tapasyatmako dharmah. (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 qua scriptural study. The well-concentrated is the righteousness qua concentration. The wellpractised through penance is the righteousness qua penance. 9. jnyaandrshncaaritrtpaaNsi| 9. jnana-darsana-caritra-tapamsi.1 (Aph.) Knowledge, faith, conduct and penance (constitute four types of righteousness). pou OTEAT-fra-atacaenai-39fTUET: 1 10. ahimsa-satya-asteya-brahmacarya-aparigrahah. (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 yamas. fagfaat ar 8:, 17azafata:, aia - 7T&, 917-897, 79:--377 Taifa 1 1 caturvidho va dharmah, jnanam-tattvanirnayah, darsanam-tattvasraddha, carit ram--samyamah, tapah-anasanadi. 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, For Personal & Private Use Only

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158 Illuminator of Jaina Tenets [ Lustre VIII Pl. Sifa-gran-3ria-AT3a-eta- ACT - 4194-99:-FU17- ucaffor .at kSAntyAdibhedena dazavidho vA dharmaH / teSu muktiH-nirlobhatA, lAghavam akiJcanatA, tyAgo-dharmadAnam / zeSaM spaSTam / 11. ksanti mukti-arjava-mardava-laghava-satya - samyama-tapah - tyaga brahmacaryani va. ksantyadibhedena dasavidho va dharmah. tesu muktih-nirlobhata, laghavam-akincanata, tyago-dharmadanam, 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) Tyaga 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. 12. AtmodayakArakatvena lokAdharmAdasau bhidyate / 12. atmodayakarakatvena lokadharmad 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) 13. aparivartanIyasvarUpatvena sarvasAdhAraNatvena ca / lokadharmo dezakAlAdibhiH parivartanIyasvarUpaH, vargavizeSaivibhedamApannazca / dharmastu AtmodayakArakaH, aparivartanIyasvarUpaH, sarvasAdhA For Personal & Private Use Only

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Satras 13-14 J raNazca ityanayorbhedaH / Deity, Preceptor and Righteousness gRhasthAnagArayordharmaH kevalaM pAlanazaktyapekSayA mahAvratA'Nuvratabhedena dvidhA nirdiSTaH - iti dharmasya sarvasAdhAraNatve nAsti kazcid virodhaH / 13. aparivartaniya-svarupatvena sarvasadharanatvena ca. lokadharmo desakaladibhih parivartaniyasvarupah, vargavisesair vibhedam apannas ca. dharmas tu atmodayakarakah, aparivartaniyasvarupah, sarvasadharanas ca ity anayor bhedah. 159 grhasthanagarayor dharmah kevalam palanasaktyapeksaya mahavrata' nuvratabhedena dvidha nirdistah-iti dharmasya sarvasadharanatve nasti kascid virodhah. (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. 14. grAma-nagara- rASTra-kula- jAti-yugAdInAmAcAro vyavasthA vA lokadharmaH / grAmAdiSu janAnAmaucityena vittArjanavyayavivAhabhojyAdiprathAnAM pArasparika sahayogAdervA AcaraNam - AcAraH / teSAM ca hitasaMrakSaNArthaM prayujyamAnA upAyAH - vyavasthA / sA ca kauTumbikI, sAmAjikI, rASTriya, antArASTriya / ceti bahuvidhA / te ca lokadharmaH - laukiko vyavahAra ityucyate, Agame'pi tathAdarzanAt yathA - "gAmadhamme, nagaradhamme, dhamme, kuladhamme, gaNadhamme" ityAdi / lokadharme'pi kvacidahiMsAdInAmAcaraNaM bhavati, tadapekSayA'nena dharmasya bhinnatA na vibhAvanIyA, kintu bhogopavardhakavastuvyavahArApekSayaiva / 14. grama-nagara-rastra-kula-jati-yugadinam acaro vyavastha va loka dharmah. For Personal & Private Use Only

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160 Illuminator of Jaina Tenets [ Lustre VIII gramadisu jananam aucityena vittarjana-vyaya-vivaha-bhojyadiprathanam parasparikasahayogader va acarapamacarah. tesam ca hitasamraksanarthai prayujyamana upayah-vyavastha. Sa ca kautumbiki, samajiki, rastriya, antarastriya ceti bahuvidha. te ca lokadharmah-laukiko vyavahara ity ucyate, agame'pi tathadarsanat, yatha--"gamadhamme, nagardhamme, rathadhamme, kuladhamme" ity adi. (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. 8%. 19:89197A91 preyaHsaMpAdanaM bAhyodaya-kArakamasti, tenaitadapi lokadharmakakSAyAM sfaatfal 15. preyahsampadanam apt. For Personal & Private Use Only

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Sutra 15 ] Deity, Preceptor and Righteousness preyah sampadanam bahyodaya-karakam asti, tenaitad api lokadharmakaksayam pravisati. (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-svarupanirnayah. 161 Here ends the eighth Lustre called "The Ascertainment of the Nature of (true) Deity, Preceptor and Righteousness" For Personal & Private Use Only

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navamaH prakAzaH LUSTRE IX 1. pApAcaraNAdAtmarakSA dyaa| pApahetukamAcaraNam--prANAtipAtAdi, ArtadhyAnAdi vA pApAcaraNam, tasmAt svasya parasya vA Atmano rakSaNam-tato nivartanaM dayA'bhidhIyate / yatra ahiMsA tatraiva dayA, yatra nAhiMsA na ca tatra dayA, ityanvayavyatirekAd dvayonityasambandhitve'pi laukikadayAtaH pArthakyaprakAzanArtha meva asyAH pRthak vyAkhyAnam / 1. papacaranadatmaraksa daya. papahetukam acaranam-pranatipatadi, arttadhyanadi va papacaranam, tasmat svasya parasya va atmano raksanam-tato nivartanam daya bhidhiyate. yatra ahimsa tatraiva daya, yatra nahimsa na ca tatra daya, ity anvaya-vyatirekad dvayor nityasambandhitve'pi laukikadayatah parthakyaprakasanartham eva asyah pethak vyakhyanam. (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. 2. sadupadezavipAkacintanapratyAkhyAnAdayo'syA upAyAH / 2. sadupadesa-vipakacintana-pratyakhyanadayo'sya upayah. (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) 3. loke praannrkssaapi| zarIreNa saha prANAnAM yaH saMyogastasya dezatA sarvato vA rakSaNamapi loke For Personal & Private Use Only

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Sutras 3-4 J Compassion, Charity, Beneficence and the Like 163 dayA procyate / saMyamAnukUlA prANarakSA tu ahiMsApariplutatvAt paramArthato'pi dayaiveti nAtra tadgrahaNam / 3. loke pranaraksapi. sarirena saha prananam yah samyogastasya desatah sarvato va raksanam api loke daya procyate. samyamanukula pranaraksa tu ahimsapariplutatvat paramarthato'pi dayaiveti natra tadgrahanam. (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. 4deg mohamizritatvAnnAtmasAdhanI / anantaroktA dayA mohamizritatvAt AtmasAdhanAyai nAlam / AtmazuddhayarthaM dayAmadhikarma, neyaM tat kAryakSameti vastuvRttyA na dayA / na ca yA vastuto dvAtmikA bhavitumarhati / tathApi tAdRganAdivAsanAvazAt lokAnAmatra dati pratItiH / jinarakSitA' bhayakumAra' - mitradevayoH, ariSTanemi'- meruprabhahastino racAgamodAharaNAni lokadayAyA dayAyAzca bhedaM spaSTayanti / 4. mohamisritatvannatmasadhani. anantarokta daya mohamisritatvat atmasadhanayai nalam. atmasuddhyartham dayamadhikurma; neyam tat karyaksameti vastuvrttya na daya na ca daya vastuto dvayatmika. bhavitumarhati, tathapi tadrganadivasanavasat lokanamatra dayeti pratitih. jinaraksita''bhayakumara-mitradevayoh aristanemi - meruprabhahastino 4 cagamodaharanani lokadayaya dayayas ca bhedam spastayanti. 1 jJAtRdharmakathA, adhyayana & 3 uttarAdhyayana, adhyayana 22 1 Jnatrdharmakatha, adhyayana 9 3 Uttaradhyayana, adhyayana 22 2 jJAtRdharmakathA, adhyayana 4 jJAtRdharmakathA, adhyayana 2 Jnatrdharmakatha, adhyayana 4 Jnatrdharmakatha, adhyayana For Personal & Private Use Only

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164 Illuminator of Jaina Tenets ( Lustre IX (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 sutra 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) Jinaraksita?, (ii) Abhayakumara", 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 Jnatsdharmakatha and Uttraradhyayanasutra which carry a moral : The first story is of Jinapala and Jinaraksita. They were two brothers, sons of a merchant called Makandi 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 Jnatsdharmakatha (Vide appended Story No 1). 2 ,, Ibid, Ch. I (., ,, ,, ,, 2). 3 ,, Uttaradhayayana Sutra, XXII, (Vide appended Story No. 3). 4 Jnatydharmakatha, Ch. I, l 4). For Personal & Private Use Only

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Sutra 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. - Nayadhammakahao, 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 Srenika of Rajagsha had a queen Dbarani by name and Abhayakumara 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 Abhayakumara 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. -Nayadhammakahao, I. 32-71. Aristapemi was a cousin of Sri Krsna. One day he went in the armoury and blew the conch of Sri Krsna, called Pancajanya. The whole city of Dvarika quivered as if an earthquake had occurred. Sri Krsna came to the armoury and found Aristanemi 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, Aristanemi accepted the proposal. The marriage was settled with a princess of Mathura. The bridal party went there in great pomp. Aristanemi 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. -Uttarajjhayana, XXII. The mercy of Arisganemi 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 For Personal & Private Use Only

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166 Illuminator of Jaina Tenets [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. -Nayadhammkahao, 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 Srenika. 5. asaMyamapoSakatvAd balaprayogAdeH saMbhavAcca / yatrA saMyama poSaNaM, balaprayogaH, vivazatApralobhanAdayo'pi ca sambhavanti, tatra nAtmasAdhanA bhavitumarhati / 5. asamyama-posakatvad bala-prayogadeh sambhavac ca. yatrasamyama-posanam, bala-prayogah, vivasata-pralobhanadayo'pi ca sambhavanti, tatra natma-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. 6. kvacidiyaM prasaMgajApi / kvacidAtmarakSAyAM prAsaMgikakAryarUpeNa dezataH sarvato vA prANarakSApi bhavatyeva / yad yasya prAsaMgikaM nahi tattadvastusvarUpAnupravezIti prasaMgajaprANarakSayA nahi AtmarakSAyA AtmasAdhakatvaM vibhAvanIyam, evaM sati kvacit prasaMgajahiMsayA tasyAH sadoSatvamapi bhavet / vivecanIyAtra bhikSusvAmipradarzitA dRSTAntatrayI / 6. kvacid iyam prasangajapi. kvacid atma-raksayam prasangikakaryarupena desatah sarvato va pranaraksapi bhavaty eva. yad yasya prasangikam, nahi tat tadvastu-svarupanupravesiti prasangaja-prana-raksaya nahi atma For Personal & Private Use Only

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Sutra 6 ) Compassion, Charity, Beneficence and the Like 167 raksaya atma-sadhakatvam vibhavaniyam, evam sati kvacit prasangajahimsaya tasyah sadosatvam api bhavet, vivecaniyatra bhiksusvamipradarsita dpstanta-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 Bhiksusvaminshould be carefully understood in this connection. (Note) Examples given by Bhiksusvamin : (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. For Personal & Private Use Only

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168 Illuminator of Jaina Tenets (Lustre IX 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. For Personal & Private Use Only

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Sutras 7.9] Compassion, Charity, Beneficence and the Like 169 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 Ayaro :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. 7. raagdvessprinntirmohH| 7. raga-dvesa-parinatir mohah. __(Aph.) Attachment and hatred are states of delusion (of the soul). (VII) 8. nAyaM svprprtibndhii| rAgAtmA moha AtmoyeSveva, dveSAtmA ca parakoyeSveveti pratibandho na vicArakSamaH / svakuTumbasya poSaNameva moho nAnyasya, ityapi na yuktam / ubhayatrApi asaMyamA'vizeSAt / 8. nayam sva-para-pratibandhi. ragatma moha atmiyesv eva, dvesatma ca parakiyesy eveti pratibandho na vicaraksamah. svakutumbasya posanam eva moho nanyasya 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 qua attachment and not the maintenance of others, because the absence of self-restraint is common to both. 6. svasAmagrIsApekSA'sya vRttiH| manojJasthitivastuvRttAdirUpAM dInAvasthAdirUpAM vA rAgoddIpikAm, amanojJasthitivastuvRttAdirUpAM ca dveSoddIpikA sAmagrImapekSamANa. eva moho vartate / na rAgotpattau paricitatvameva hetuH / yadi aparicitAnAM 1 Ayaro, 3/82 For Personal & Private Use Only

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170 filuminator of Jaina Teneis i Lustre IN dRzyamAne sphuTamaizvarye bhavati dveSastadA teSAM kAruNyAvasthAyAM bhavan rAgaH kena nivArayituM zakyeta / dRzyazravya kAvyeSu prekSakazrotRNAM tattadbhAvAnu rUparasotpattidarzanAt, tadanugAmipravRttidarzanAcca / 9. sva-samagri-sapeksa'sya vrttih. manojna-sthiti-vastu-vsttadi-rupam dinavasthadi-rupam va ragoddi. pikam, amanojna-sthiti-vastu-vsttadi-rupam ca dvesoddipikam samagrim apeksamana eva moho vartate, na ragotpattau paricitatvam eva hetuh yadi aparicitanam disyamane sphutam aisvarye bhavati dvesas tada tesam karunyavasthayam bhavan ragah kena nivarayitum sakyeta. dusya-sravya-kavyesu-preksaka-srotsrnam tattad-bhavanurupa - rasotpattidarsanat, tad-anugami-pravstti-darsanac 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 qua 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 qua 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. 10. vyaSTisamaSTyAviSvapi / vyaSTayai samaSTayai ca kriyamANeSvapi kAryeSu ahiMsAdyAcaraNamantarA mohasya vRttivibhAvanIyA / paramArthastvahiMsAdInAmAcaraNameva / 10. vyasti-samastyadisv api. vyastyai samastyai ca kriyamanesv api karyesu ahimsadyacaranam antara mohasya vrttir vibhavaniya. paramarthas tv ahimsadinam acaranam eva. (Aph.) Even in the case of (act done for) an individual or group (there is the possibility of the manifestation of delusion). (X) For Personal & Private Use Only

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Satras 11-14] Compassion, Charity, Beneficence and the Like_171 (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 11. asaMyamasukhAbhiprAyo raagH| .. asaMyamamayasya sukhasyAbhikAMkSaNam- rAgo'bhidhIyate / 11. asamyama-sukhabhiprayo ragah. asamyamamayasya sukhasyabhikamksanam-rago'bhidhiyate. (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 qua) attachment. 12. duHkhAbhiprAyo dvssH| 12. duhkhabhiprayo dyesah. .. (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 qua 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. 13. rAgadveSarAhityaM mAdhyasthyam / mAdhyasthyam, upekSA, audAsInyam, samateti pryaayaaH| 13. raga-dvesa-rahityam madhyasthyam. madhyasthyam, upeksa, audasinyam, samateti paryayah. (Aph.) The absence of attachment and hatred is impartiality. ... (Gloss) Impartiality, indifference, detachment and equanimity are synonymous. 14. hiNsaavernivRttirsNymH| hiMsA'nRtasteyAbrahmaparigrahANAmanivRttirasaMyama ucyate, sapApapravRtterapratyAkhyAnamiti yAvat / For Personal & Private Use Only

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172 Illuminator of Jaina Tenets | Lustre IX 14. himsader anivsttir asamyamah. himsa'nsta-steyabrahma-parigrahanam anivsttir asamyama ucyate, sapapapravstter apratyakhanam iti yavat. (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 (jivasthana). The fifth state, although technically known as samyamasamyama, is virtually a state of asamyama. 88. apfarfa: 89#: 1 hiMsAviratiH saMyamaH / 15. tad-viratih samyamah. himsader viratih samyamah. (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 sutra. 16. svaparopakArArtha vitaraNaM vAnam / svasya parasya copakArArthaM svakIyavastuno vitaraNaM dAnam / 16. sva-paropakarartham vitaranam danam. svasya parasya copakarartham svakiya-vastuno vitaranam danam. (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 yena svasya parasya vA saMyama upacayaM yAti tanniravadyadAnam--dharmadAnamiti / tacca saMyamine yathocitAnnapAnAdevitaraNam-saMyatidAnam, For Personal & Private Use Only

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Satra 17 ) Compassion, Charity, Beneficence and the Like 173 dharmopadezAdevitaraNam-jJAnadAnam, hiMsAnivRtti:-abhayadAnamityAdirUpam / asaMyamidAnaM sAvadha miti pArizeSyAt siddhameva / lokavyavahAropayogitvena lokarAzritamityeva nAsti tasya niravadyatvam, anyathA kRSivANijya-vivAhAdInAmapi niravadyatvaprasakteH / 17. samyamopavardhakam niravadyam. yena svasya parasya va samyama upacayam yati tan niravadyadanam-dharmadanam iti. tac ca samyamine yathocitanna-panader vitaranam-samyati-danam, dharmopadesader vitaranam-jnanadanam, bimsa-nivsttih-abhayadanam ityadirupam. asamyamidapar savadyam iti parisesyat siddham eva. loka-vyavaharopayogitvena lokair asritam ity eva nasti tasya niravadyatvam, anyatha krsi-yanijya-vivahadinam api niravadyatva-prasakteh (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 For Personal & Private Use Only

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174 Illuminator of Jaina Tenets [ Lustre IX 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, 18. shyogdaanmupkaarH| 18. sahayogodanam upakarah. (Aph.) Beneficence consists in offering cooperation. (XVIII) 19. laukiko lokottarazca / 19. laukiko lokottaras ca. (Aph.) It can be mundane as well as supra-mundane. (XIX) 20. aatmvikaaskRllokottrH| lokottaraH-pAramArthika upakAraH, dharmopadezAdirUpo niravadyadAnAdi 97 AT 1 20. atmavikasaksllokottarah. lokottarah-paramarthika upakarah, dharmopadesadirupo niravadya-danadirupo va. (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. For Personal & Private Use Only

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Sutras 21-24] Compassion, Charity, Beneficence and the Like 175 21. taditarastu laukikH| laukikaH-apAramArthika upakAra ityarthaH / 21. taditaras tu laukikah. laukikah-aparamarthika upakara ity arthah. (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 raga and dvesa are defined. 22. iSTasaMyogA'niSTanivRtterAhlAvaH sukham / iSTam dhanamitrAdi jJAnadarzanAdi vA, aniSTam-zatrudausthyAdi karmANi vaa| 22. istasamyoganistanivrtter ahladak sukham. istam-dhana-mitradi jnana-darsanadi va, anistam- satru-dausthyadi karmani va. (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). 23. tadviparyayo duHkham / tasyAhnAdasya viparyayo glAnirduHkhamabhidhIyate / 23. tad-viparyayo duhkham. tasyahladasya viparyayo glanir duhkham abhidhiyate. .. (Aph.) The opposite of that is suffering. (XXIII) (Gloss) The opposite of happiness, that is, gloom, is called suffering. 24. taccAtmavikAsAvarodhi heyam / yat-sukhaduHkhamAtmavikAsAvarodhaM kurute tad heyam / For Personal & Private Use Only

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176 Illuminator of Jaina Tenets [ Lustre IX 24. tac catma-vikasavarodhi heyam. yat sukba-duhkham atma-vikasavarodham 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. iti ahiMsAdayAvAnopakArAdisvarUpanirNayaH / iti ahimsa-daya-danopakaradi-svarupa-nirnayah. Here ends the ninth lustre called "The Ascertainment of the Nature of Compassion, Charity, Beneficence and the Like". ; For Personal & Private Use Only

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dazamaH prakAzaH LUSTRE X 1. tattvAni pramANa-naya-nikSepAdibhiranuyojyAni / 1. tattvani pramana-naya-niksepadibhir anuyojyani. (Aph.) The reals are to be understood through valid cognition, ways of approach, transferred epithet, etc. (I) 2. yathArthajJAnaM prmaannm| prakarSaNa-viparyayAdyabhAvena mIyate'rtho yena tat pramANam / 2. yatharthajnanam pramanam. prakarsena-viparyayadyabhavena miyate'rtho yena tat pramanam. (Aph.) Valid cognition is a cognition which takes stock of reality as it is in itself. (II) (Gloss) (The expression) 'pramana' (etymologically) means that by which the entity is cognised fully, that is, as free from perversion and the like. B. The rate 3. pratyaksam paroksan ca. (Aph.) (It is of two kinds, viz.) immediate (intuitional) and mediate (non-intuitional, other than the intuitional). (III) 4. spaSTaM prtykssm| 4. spastam pratyaksam. (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. 5. pAramArthikaM saaNvyvhaariknyc| 5. paramarthikam samvyavaharikan ca. (Aph.) (Immediate intuition is of two kinds, viz.) transcendental (metempirical) and empirical. (V) For Personal & Private Use Only

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178 Illuminator of Jaina Tenets ( Lustre X 6. AtmamAtrApekSatvena kevalajJAnaM pAramArthikam / 6. atmamatrapeksatvena kevalajnanam paramarthikam. (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) 7. vikalaJcAvadhimanaHparyAyAvapi / 7. vikalan cavadhi-manahparyayav api. (Aph.) Avadhi (clairvoyance) and manahparyaya (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. 8. indriyamano'pekSamavagrahAdirUpaM sAMvyavahArikam / 8. indriyamano'peksam avagrahadirupam samvyavaharikam+. (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. aspastam paroksam. (Aph.) (Cognition) which lacks in vividness is mediate. (IX) fo. afara i 1 vyavahArapratyakSam / 1 vyavaharapratyaksam, For Personal & Private Use Only

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Sutras 10-13) Cognition, Ways of Approach, Transferred Epithet 179 10. matisrute. (Aph.) Sensuous cognition and verbal testimony (are mediate). (X) (Note) Matijnana (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-pratyabhijna-tarka-numana gamas ca. (Aph.) Recollection, recognition, inductive reasoning, inference and verbal testimony also (are varieties of mediate cognition). (XI) 12. saMskArobodhajAtA tapityAkArA smRtiH| yathA sa jlaashyH| 12. saskarodbodhajata tadityakara smrti". yatha sa jalasayah (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 (pramustatattvaka-smrti). 13. sa evAyamityAvisaMkalanAtmakaM jJAnaM prtybhijnyaa| 13. sa evayam ityadisamkalanatmakam jnanam pratyabhijna. (Aph.) Recognition is a synthetic cognition of the form 'this is indeed that'. (XIII) For Personal & Private Use Only

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Illuminator of Jaina Tenets [ Lustre X (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. 14. vyAptijJAnaM tarkaH / sAdhyasAdhanayornityasambandhaH vyAptiH / yathA - yatra yatra ghUmastatra tatra afa: 1 14. vyaptijnanam tarkah. sadhyasadhanayor nityasambandhah vyaptih. yatha-yatra yatra dhumas tatra tatra vahnih. 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. 15. sAdhanAt sAdhyajJAnamanumAnam / sAdhayituM yogyaM - sAdhyam / nizcitasAdhyA'vinAbhAvi - sAdhanam / yathA - parvato'yaM vahnimAn dhUmAt / 15. sadhanat sadhyajnanam anumanam. sadhayitum yogyam-sadhyam. nam. yatha-parvato'yam vahniman dhumat. (Aph.) The knowledge of the probandum (emerging) from (that of) the probans is inference. (XV) niscitasadhya'vinabhavi-sadha (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, For Personal & Private Use Only

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Sutras 16-17 ] Cognition, Ways of Approach, Transferred Epithet 181 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. 16. aaptvcnaavrthjnyaanmaagmH| yathAvasthitavastuvid tathopadezakazca AptaH / 16. aptavacanad arthajnanam agamah. yathavasthitavastuvid tathopadesakas ca aptah. (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. 17. praznavazAdekasmin vastunpavirodhena syAllAJchitA vidhiniSedha kalpanA GAWEI yathA syAdastyeva ghaTaH / syAnnAstyeva ghaTaH / syAdastyeva, syAnnAstyeva : ghaTaH / syAdavaktavyameva ghaTaH / syAdastyeva, syAdavaktavyameva ghaTaH / syAnnAstyeva, syAdavaktavyameva ghaTaH / syAdastyeva, syAnnAstyeva, syAdavaktavyameva ghaTaH / 17. prasnavasad ekasmin vastuny avirodhena syallanchita vidhinisedha, kalpana saptabhangi. yatha syad asty eva ghatah. syan nasty eva ghatah. syad asty eva, syan nasty eva ghatah. syad avaktavyam eva ghatah. syad asty eva, syad avaktavyam eva ghatah. syan nasty eva, syad avaktavyam eva ghatah. syad asty eva, syan nasty eva, syad avaktavyam eva ghatah. (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 syad (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 For Personal & Private Use Only

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182 Iluminator of Jaina Tenets | 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. 18. anirAkRtetarAMzo vastvaMzagrAhI pratipatturabhiprAyo nyH| anantadharmAtmakasya vastuno vivakSitamaMzaM gRhNan, itarAMzAn anirA kuvaMzca jJAturabhiprAyaH-nayaH / 18. anirakrtetaramso vastvangagrahi pratipattur abhiprayo nayah. anantadharmatmakasya vastuno vivaksitam assam glhnan, itaram. san anirakurvams ca jnatur abhiprayah-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-samgraha-vyavahara -rjusutra-sabda - samabhirudhai - vam. bhuta). (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) 20. saMkalpagrAhI naigmH| nigamaH dezaH saMkalpa upacAro vA, tatra bhavo naigamaH / 20. sankalpagrahi naigamah. nigamah desah samkalpa upacaro va, tatra bhavo naigamah. For Personal & Private Use Only

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Sutra 21 ) Cognition, Ways of Approach, Transferred Epithet 183 (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 Umasvati (Tattvarthabhasya, I. 35), it is the use of a word for a general concept or a class and also the specific varieties (desasamagragrahin). 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 Nyaya-Vaisesika metaphysical approach is characterized by this angle of vision. And this has been set forth in the Visesavasyakabhasya. 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. 21. sAmAnyagrAhI sNgrhH| tatra sattAmAtragrAhI paraH / yathA-vizvamekaM sato'vizeSAt / dravyatvAdyavAntarasAmAnyagrAhI aparaH / yathA-dharmAdInAM SaDdravyANAmaikyaM dravyaH tvaavishessaat| For Personal & Private Use Only

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184 21. samanyagrahi samgrahah. Illuminator of Jaina Tenets tatra sattamatragrahi parah. yatha-visvam ekam sato'visesat. dravyatvadyavantara-samanyagrahi aparah. yatha dharmadinam saddravyanam aikyam dravyatvavisesat. (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 NyayaVaisessika 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. eggiarufai qurfafa faHant suggiz: 1 yathA - yatsat, tat dravyaM paryAyo vA / 22. samgrhitarthanam yathavidhi vibhedako vyavaharah. yatha-yat sat, tat dravyam paryayo va. (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. 23. vartamAnaparyAyagrAhI RjusUtraH / yathA - sukhamayo'yaM samayaH / 23. vartamanaparyayagrahi rjusutrah. yatha-sukhamayo'yam samayah. For Personal & Private Use Only

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Sutra 24 ) Cognition, Ways of Approach, Transferred Epithet 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, 24. kaalaavibhedenaarthbhedkRcchbdH| yathA-babhUva, bhavati, bhaviSyati sumeruriti bhinnakAlAH zabdA bhinnArthasya bodhkaaH| 24. kaladibhedena arthabhedakrc chabdah. vatha-babhuva, bhavati, bhavisyati sumerur iti bhinnakalah sabda bhinnarthasya bodhakah. (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. For Personal & Private Use Only

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186 Illuminator of Jaina Tenets Lustre X "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. 25. paryAyararthabhevakRt samabhiruDhaH / 781, Franta-57; 716--: 1 25. paryayair arthabhedakst samabhirudhah. yatha--indanat-indrah, sakanat-sakrah. (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 paramaisvarye) or shines in full splendour; the word Sakra 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. 26. kriyApariNatamathaM tacchabdavAcyaM sviikurvnnevmbhuutH| 71-graft FTUTE EFT: 1 eSvAdyAstrayo dravyAthikAH zeSAzca paryAyArthikAH / iau. 26. krivaparinatam artham tacchabdavacyam svikurvann evambhutah. yatha-indanakriyaparinata indrah. esy adyas trayo dravyarthikah sesas ca paryayarthikah. (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. For Personal & Private Use Only

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Sutras 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 qua 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. 27. nizcayo vyavahArAMcApi / : afraiefferent fray: 1 791-79T: Yaqut: 1 07746 statatoffarut OTTERT: 1991-7#T: grurauf: 1 27. niscayo vyavaharas capi. tattvikarthabhidhayi niscayah. yatha-bhramarah pancavarnah. lokapratitarthamnayi vyavaharah. yatha-bhramarah kssoavarnah. (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 tatvArtha nizcayo vakti vyavahArastathovitam / tattvartham niscayo vakti vyavaharas tathoditam. The scientific appraisal gives out the real nature of a thing as it is, whereas a popular 'estimate is guided by common sense. 28. dravyaparyAyAtmakaM vastu prameyam / pramANaviSaya iti yAvat / For Personal & Private Use Only

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188 Tluminator of Jaina Tenets i Lustre x 28. dravyaparyayatmakam vastu prameyam. parmanavisaya iti yavat. (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. 29. sAmAnyavizeSa-sadasa-nnityAnitya-vAcyA'vAcyAdyanekAntAtmakam / 29. samanyavisesa-sadasan-nityanyitya-vacyavacyady-anekantatmakam. (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) Anekanta means not ekanta. 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 Samkhya, the Vaibhasika, the Mimamsist and the non-monistic schools of Vedanta 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 For Personal & Private Use Only

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Sutras 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 qua modes. The Jaina does not consider the position of the Naiyayika to be sound logically when he makes substance and modes different entities which however are somehow brought together by a relation called samavaya (inherence). But inherence as an independent relation is only a logical makeshift which will not work. 30. tulyA pratItiH sAmAnyam / 30. tulya pratitih samanyam. (Aph.) The universal is (what gives rise to) the notion of similarity. (XXX) 38. fall atfalasta: 1 31. bhinna pratitir visesa". (Aph.) The particular is (what gives rise to) the notion of dissimilarity: (XXXI) 32. utpAdavyayadhrauvyAtmakaM st| 32. utpada-vyaya-dhrauvyatmakar 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) 34. satopracyutinityam / 34. sato'pracyutir nityam. (Aph.) The want of lapse from existence constitutes eternity (of the real). (XXXIV) 35. pariNamanamanityam / 35. parinamanam anityam. (Aph.) Change connotes non-eternity. (XXXV) For Personal & Private Use Only

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190 Illuminator' of Jaina Tenets [ Lustre X 36. vAggocaraM vaacym| 36. vaggocaram vacyam. . (Aph.) What comes within the province of speech is expressible (or speakable). (XXXVI) 37. vAgaviSayamavAcyam / 37. vagavisayam avacyam. (Aph.) Whatever is beyond the province of speech is inexpressible (or unspeakable). (XXXVII) 38. apekSAbhedAdekatra sNgtiH| nahi yena rUpeNa sAmAnyaM, tenaiva rUpeNa vizeSaH, kintu apekSAbhedeneti sarvatra gmym| 38. apeksabhedad ekatra samgatih. nahi yena rupena samanyam tenaiva rupena visesah, kintu apeksa. 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. 39. phalamajJAnanivattirarthaprakAzo vaa| ufafafecerit qufe: 1 39. phalam ajnananivsttir arthaprakaso va. parmitir ity asya paryayah. (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, pramana, 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 For Personal & Private Use Only

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Satra 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 (parinama) 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. Acarya 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 pramana (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 (pramana) 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."--Pramanamimamsa I. 1.34. Also cf. Nyayabindufika, I. 21. yo. gutaratdergampai * tatra kevalajJAnasya phalamupekSA, zeSANAJca tisro'pi / idaJca pramANAda bhinnAbhinnaM prmaannphltvaa'nythaanupptteH| -40, heyopadeyopeksabuddhayas ca. tatra kevalajnanasya phalam upeksa, sesanan ca tisro'pi, idan ca pramanad bhinnabbinnam pramanaphalatva'nyathanupapatteu. (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. For Personal & Private Use Only

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192 Illuminator of Jaina Tenets [ Lustre X (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). 41. pratyakSAdiprasiddha AtmA prmaataa| ***41: pratyaksadiprasiddha atma pramata. (Aph.) The subject is the self which is attested by intuition and other sources (of knowledge). (XLI) 42. zabdeSu vizeSaNabalena pratiniyatArthapratipAdanazaktenikSepaNaM nikssepH| pratyekasmin zabde asaMkhyA'rthavAcakazaktiH samasti / tatra vizeSaNabalena saMkara'-vyatikara'-rahitena pratiniyatArthavAcakazakteAso nidhAnaM vA nikSepa ucyte| aprastutA'rthA'pAkaraNaM prastutArthavyAkaraNaM cAsya phlm| 42. sabdesu visesanabalena pratiniyatartha-pratipadanasakter niksepa nam niksepah. pratyekasmin Sabde asaskhya'rthavacakasaktih samasti.. tatra visesanabalena sankaral-vyatikara'rahitena pratiniyatarthavacakasakter nyaso nidhana va niksepa ucyate. aprastuta'rtha'pakaranah prastuta'rthavyakaranam casya phalam." (Aph.) The depositing of the power of expressing the specific meaning in words through the strength of qualifying adjuncts is niksepa (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 1 sarveSAM yugapatprAptiH saGkaraH / 1 sarvesam yugapat praptih sankarah. 2 parasparaviSayagamanaM vytikrH| 2 parasparavisayagamanarm yyatikarah. 3 avyutpannasya kRte dvayArthameva, pUrNavyutpannAMzavyutpannayozca saMzayAnayoH saMzayApanodanAthaM, tayoreva viparyasyatoH prastutArthAvadhAraNArthaM ca nikSepaH kriyate / 3 avyutpannasya kote dvayartham eva, purnavyut pannamsavyutpannayos ca samsayanayoh samsayapanodanartham, tayor eva viparyasyatoh prastutarthavadharanartham ca niksepah kriyate. 4 The overlapping means the simultaneous occurrence of all (meanings). 5 Intermingling means the confusion of meaning, For Personal & Private Use Only

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Sutra 43 ) Cognition, Ways of Approach, Transferred Epithet 193 through the strength of qualifying adjuncts is called niksepa (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 yAvanto hi vastuvinyAsakramAstAvanta eva nikSepA vyaastH| samAsatazca-... svArastu avazyaM kaaryaaH| tathA cajattha ya ja jANejjA, nikkhevaM nikkhive niravasesaM / / jattha vi ya na jANejjA, caukkagaM nikkhive tattha // 43. nama-sthapana-dravya-bhavah. yavanto hi vastuvinyasakramas tavanta eva niksepa vyasatah. samasatas catvaras tu avasyam karyah. tatha cajattha ya jam janejja, nikkhevari nikkhive niravasesam. jattha vi ya na janejja, 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 niksepas 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 niksepas are known about the subject; and to those (subjects) whose niksepas are not known, one should apply the four (viz., nama, thavana, davva and bhava). (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. For Personal & Private Use Only

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194 Illuminator of Jatna Tenets | Lustre X 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). 44. tadarthanirapekSa saMjJAkarma naam| jAtidravyaguNakriyAlakSaNanimittamanapekSya saMketamAtreNaiva saMjJAkaraNaM nAma sind, 441--377727764 39T8uru sfa ATH I. 44. tadarthanirapeksam samjnakarma nama. jati-dravya-guna-kriyalaksananimittam anapeksya 'samketamatrenaiva samjnakaranam nama bhanyate, yatha-anaksarasya upadhyaya iti nama. (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. 45. tadarthazUnyasya tadabhiprAyeNa pratiSThApanaM sthaapnaa| ..: tadarthavirahitasya dravyasya 'so'yam' ityadhyavasAyena vyavasthApanaM sthaapnaa| - yathA-upAdhyAyapratikRtiH sthApanopAdhyAyaH / mukhyAkArasamAnA sadbhAvasthApanA, tadAkArazUnyA caasdbhaavsthaapnaa| tadarthasunyasya tadabhiprayena pratisthapanam sthapana. tadarthavirahitasya dravyasya "so'yam" ity adhyavasayena vyavasthapanam sthapana. yatha-upadhyayapratikstih sthapanopa. dhyayah. mukhyakarasamana sadbhavasthapana, tadakarasunya casadbhavasthapana. (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) Sthapana 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 sthapana dean. (The sthapana is of two kinds, viz.) (i) sthapana of the For Personal & Private Use Only

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Sutra 46 ) Cognition, Ways of Approach, Transferred Epithet 183 real, that imitates the form (of the object), (ii) sthapana 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 Mahavira, the last Tirthankara, as an object of reverence. The image or the portrait is called by the name Mahavira. 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. 46. bhUtabhAvibhAvasya kAraNamanupayogo vA dravyam / yathA-anubhUtopAdhyAyaparyAyo'nubhaviSyamANopAdhyAyaparyAyo vA dravyopAdhyAyaH / anupayogA'vasthA kriyA drvykriyaa| kvacidaprAdhAnye'pi, yathA-aGgAramardako dravyAcAryaH, AcAryaguNarahitatvAt / ayaM ca Agame dvidhA uktaH-AgamataH noAgamatazca / ammamataHjIvAdipadArthajJo'pi ttraa'nupyuktH| noAgamatastridhA-jJAtRzarIraH, bhAvizarIraH, tadvyatiriktazca / * 46. bhutabhavibhavasya karanam anupayogo va dravyam. yatha- anubhutopadhyayaparyayo 'nubhavisyamanopadhyayaparyayo va dravyopadhyayah. anupayoga'vastha kriya dravyakriya, kvacid apradhanye'pi, yathaangaramardako dravyacaryah acaryagunarahitatvat. ayam ca agame dvidha uktah-agamatah2 noagamatas ca.3 agamatah-jivadipadarthajno'pi tatra'nupayuktah. noagamatas tridha-jnatrsarirah, bhavisarirah, tadvyatiriktas ca.. 1 anuyogadvAranAmni sUtre / 1 anuyogadvaranamni sutre. 2 Agamo jJAnam, tadAzritya-AgamataH / 2 agamo jnanam, tadasritya-agamatah. 3 AgamAbhAvamAzritya nozabda Agamasya sarvathA'bhAve dezAbhAve ca / tatra jJAtRbhAvi zarIre sarvathA'bhAvaH / anupayuktazca yAM kriyAM kurute, tasyAmAgamasyA'bhAvAt * dezAbhAvaH / kriyAlakSaNe deza eva niSedhaH / 3 agamabhavam asritya nosabda agamasya sarvatha'bhave desabhave ca. tatra ffatr bhavisarire sarvatha'bhavah, anupayuktas ca yarn kriyam kurute, tasyam agamasya' bhavat desabhavah. kriyalaksane desa eva nisedhah. 4 yatra jJAtRzarIrabhAvizarIrayoH pUrvoktaM lakSaNaM na ghaTate, tat tAbhyAM vyatiriktam / 4 yatra jnatrsarirabhavisarirayoh purvoktam laksanam na ghatute, tat tabhyam vyatiriktam. For Personal & Private Use Only

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796 Muminator of Jaina Tenets Lustre X (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 niksepa is used to denote) also a secondary status. For instance (the monk) Angarmardaka 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 ayamapi Agama-noAgamabhedAd dvidhA-tatra upAdhyAyArthajJastadanubhavapariNatazca Agamato bhAvopAdhyAyaH / upAdhyAyArthajJaH adhyApanakriyApravRttazca noAgamato bhaavopaadhyaayH| eSa nAmAditrayaM dravyArthikanayasya viSayaH, bhAvazca paryAyArthikasya / 47. vivaksitakriyaparinato bhavah. ayam api agama-noagamabhedad dvidha-tatra upadhyayarthajnas tadanubhavaparipatas ca agamato bhavopadhyayah. (upadhyayarthajnah adhyapanakriyapravsttas ca noagamato bhavopadhyayah. esu namaditrayam dravyarthikanayasya visayah, bhavas ca paryayarthikasya. (Aph.) The bhava (niksepa) stands for the actualized state of the intended activity. (XLVII) 1 This has reference to the Anuyogadvara 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'. For Personal & Private Use Only

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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. 48. nikSiptAnAM nirdezAvibhiranuyogaH / 48. niksiptanam nirdesadibhir anuyogah. (Aph.) (The entities) that have been subjected to neksepa 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 st-astitvm| antrm-virhkaalH| 19:--atafutaifa: 1 37649&at-ryarat 1 49. nirdesa-svamitva-sadhana - dhara-sthiti-vidhana- sat-samkhya-ksetra sparsanat-kala-ntara-bhava-lpabahutah. nirdesah-namakathanam. vidhanam-prakarah. sat-astitvam. antaram-virahakalah. bhavah-audayikadih. alpabahutanyunadhikata. (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. 1. yatra avagADhastat kSetramucyate / yattu avagAhanato bahirapi atirikta kSetraM spRzati, sA Enviar'sfataa, gfa TFiTutfaga: 1 1 yatra avagadhas tat ksetram ucyate. yat tu avagahanato bahir api atiriktam ksetram sprsati, sa "sparsana" bhidhiyate, iti ksetra-sparsanayor visesah. 1 The place occupied by the soul is called 'place (ksetra). 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 (ksetra) and contact (sparsana). For Personal & Private Use Only

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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. iti prmaannnynikssepsvruupnirnnyH| iti pramana-naya niksepasvarupanirnayah. Thus ends the lustre called the "Ascertainment of the Nature of Valid Cognition, Ways of Approach and Transferred Epithet" prakAzairdazabhiH spaSTaiH, mithyAdhvAntapraNAzibhiH / tattvajyotirmayI jIyAjjainasiddhAntadopikA // prakasair dasabhih spastaih, mithyadhvantapranasibhih / tattva-jyotirmayi jiyaj Jaina-siddhanta-dipika // The Jaina-siddhanta-dipik a (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 For Personal & Private Use Only

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prazastizlokAH THE BULOGISTIC VERSES 1. vyapAkurvannurUprathitataramithyAmatatapaM vitanvAnaH zaityaM kalikaluSasaMtaptahRdaye / civAsAraH siJcan mavijanamanobhUtalamalaM satAM zAnti puNyAt sapadi jintttvaambuvvrH|| 1. vyapakurvannurviprathitatara-mithyamata-tapam vitanvanah saityam kalikalusa-santapta-hrdaye. cidasaraih sincan bhavijanamanobhutalamalam satam santim pusyat sapadi jinatattvambudavarah. 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) 2. na vidyad yaccihnana ca tata ito'bhre bhramati yo na sauvaM saubhAgyaM prakaTayitumuccaiH svanati ca / ...parAd yAtrAvRttyA malinayati nAGga kvacidapi, 'satAM zAnti puSyAt sapadi jinatattvAmbubavaraH // 2. na vidyud yac cihnam na ca tata ito'bhre bhramati yo na sauvam saubhagyam prakatayitum uccaih svanati ca, parad yacnavsttya malinayati nangarn kvacid api satam santim pusyat sapadi jinatattvambudavarah. 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) 3. na varSAveva pratipalamaho varSaNaparaH kharAMzuM hyAcchAbodgamayati tato jJAnataraNim / For Personal & Private Use Only

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200 Illuminator of Jaina Tenets javAsAbhAn jantUnapi sajati protphullavadanAna, - satAM zAntiM puSyAt sapadi jintttvaambudvrH||. 3. na varsartav eva pratipalam aho varsanaparah kharamsum hy acchadyodgamayati tato jnanataranim. javasabhan jantun api srjati protphullavadanan satam santim pusyat sapadi jinatattvambudavarah. 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) 4. jainaM mataM hya pakRtaM sutarAM yakena svAcArazIlananirUpaNakauzalena / terApathAbapuruSaH prathitaH pRthivyAM saMsmaryate pratipalaM kila bhikssuraajH|| 4. jainam matam hy upakstam sutaram yakena svacarasilananirupanakausalena. terapathadyapurusah prathitah prthivyam - samsmaryate pratipalam kila bhiksurajah. Sri Bhiksu, widely known in the world, the chief among monks, the founder of the Terapantha 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) 5. saptAcAryA bhAramallAvayo ye zazvad dhyeyA dhyeyabuDhyA svasiddhaye / tatrApyAsannopakArI mameti bhUyo bhUyo mUlasUnuM smarAmi // 5. saptacarya bharmalladayo ye Sasvad dhyeya dhyeyabuddhya svasiddhyai. tatrapy asannopakari mameti, bhuyo bhuyo mulasunum smarami. The seven pontiffs beginning with Bharamalla 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 For Personal & Private Use Only

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Slokas 6-9] Eudogy 201 Kaluramaji, the son of Mulaoahida ji, as he was my immediate benefactor. (V) vilokyamAnaH sakRpaH samastaiH praavrtiteraapthpuujypaadH| pratIkSyabhikSonavamAsanasthoM, rAmottaro'haM tulasI praNetA // 6. vilokyamanah sakrpaih samastaih pragvarti terapatha-pujyapadaih. pratik$yabhiksor natamasanastho rasotiaroriam Tulasi praneta Being constantly watched with mercy by all the worshipful preceding Acaryas of the Terapantha order, I, Tulasirama, the ninth pontiff in the order of respectable Bhiksu, am the author hereof. (VI) ArhantyatatvAGgaNadIpikAyAH shriijnsiddhaantsuvopikaayaaH| : jijJAsubhAvaM bhajatAM nitAntaM hitAya saMkSiptakRtirmadIyA // 7. arhantyatattvangana-dipikayah, : srijainasiddhantusudipikayah. jijnasubhavam bhajatam nitantam, hitaya samksiptakrtir madiya. . This short work entitled Sri Jaina-siddhanta-dipika, 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) 8. ati -gagana-ghanavama-dRSTi yute'nye sumAdhavemAse / sampUrNA'sitapakSe, cUrUpuryA trayodazIvivase // 8. anghri?-gaganao-ghanavartmadeg-drsti'yute'bde sumadhave mase. . sampurna'sitapakse carupuryam trayodasidivase. In the year 2002, on the thirteenth lunar day of the dark fortnight of the auspicious month of Vaisakha, this work was completed in the town of Churu. (VIII) 9. dvitIyAvatiretasyAH, zodhitA privrtitaa| . dakSiNaprAntayAtrAyAM, baMgalorapure vare // For Personal & Private Use Only

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202 Illuminator of Jaina Tenets 9. dvitiyavsttir etasyah sodhita parivartita, daksinaprantayatrayam bangalorapure vare. Necessary additions and alterations were carried out in the second edition at Bangalore during my padayatra (visit) of southern India. (IX) 10. yAvanmevadharAmadhye vyomina candradivAkarau / tAvatterApathAmnAye jainasiddhAntadIpikA // 10. yavan merur dharamadhye vyomni candradivakarau. tavat terapathamnaye jaina-siddhanta-dipika. As long as the Mount Meru exists on earth and the sun and the moon adorn the firmament, so long will the Jaina:siddhanta-dipika continue in the sacred lore of the Terapantha Order. (X) ' For Personal & Private Use Only

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INDEX I AUTHORS MENTIONED* Akalanka, 69 fn, 70n, 91n. Amrtacandra, 104n. Bhiksu (Acarya), 80, 167. Jayacarya, 75fn. Locke, 6n. Mahendra Kumar (Muni), 145fn. Mookerjee (Dr. S.), 182n. Oliver, James Willard, 194. Patanjali, 134n... Pujyapada, 91n. Abhidhana-Rajendra, 94n. Abhidharma Kosa, 54n, 56fn. Anagaradharmampta, 109fn. Anuyogadvara, 14, 195-96fn. Ayaro, 54n, 115n. 139n, 169n. Bhagavati-Aradhana, 960. Bhagavati-Sutra, 96n, 99n, 117n, 175fn. Dasavealia, 113n. Dhavala, 91n. Jaina Philosophy of Non-absolutism (The), 182n. INDEX II WORKS AND PAPERS QUOTED Jainendra-Siddhanta-Kosa, 87n. Jhini Carca, 75fn. Jnanabinduprakarana, 87n. Jnatrdharmakatha, 163-164fn. Karma-prakrti (with annotation by Mala yagiri), 62-63fn. Mahabharata. 174n. Radhakrisnan (Dr. S.), 115fn. Seal (Dr. B.N.), 55fn. Siddhasenaganin, In, 10n, 91n, 134n, 145n. Sivasarman, 62-63fn. Tatia (Dr. N M.), 186n. Umasvati, 107, 183n. Vasunandi, 109fn, 111fn. Whitman, 194. Yasovijaya (Vacaka), 6fn, 135n. Nayas-Ways of Approach and Observation, 186n. Nayadhammakahao, 165-66n. Nyayabindutika, 191. Ovavdiyasutta, 70fn. Panca-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. Mulacara, 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-mimamsa, 191n. Principal Upanisads (The), 115fn. Problems of Epistemology (The), 194. Samaya-sara-kalasa, 109n. Sarvartha-siddhih, 91n, 96n. Satkhandagama, 139-41fn. Sravaka-prajnapti-tika, 87n, 91n. Studies in Jaina Philosophy, 59fn, 64n, 148n. Susruta-samhita, 54n. Sutrakrtanga, 138fn. Tattvarthadhigamasutra, 6n, 10n, 65n, Bhasya on 1n, 6n, 107fn, 145n, 183n. Tattvartha-bhasya-tika, 75fn, 87, 96n, 134fn, 145fn. For Personal & Private Use Only

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204 INDEX III Tattvartha-varttika, 69fn, 70n, 910, 94n, 96, 107fp. Thanam. 94n. 96n, 107fn. Uttaradhyayana-sutra, 79fn, 90n, 109fn, 163-64fn. Uttarajjhayanani, 164-65n. Visva-prahelika, 107fn. Vyakhya on Patanjala Yoga, 135fn. Yoga-sutra, 143fn. Yukti-dipika on Samkhyakarika, 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 Svamin, 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. Brahmanical 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. Mahavira, 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. Mimamsist, 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. Dharmakirti, 191n. Naiyayika, 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. Nyaya School, 31 n. Empiricist, 188n. Nyaya-Vaisesika, 183-84 n. Energy, S3n. Particular, 189, defined 189. Eternal, 189, defined 189. Patanjali, 64 n, 130 n, Patanjala 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 (Acarya), 191n. Probandum, 180. Hume, 188n. Realist, 188 n. For Personal & Private Use Only

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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 tapah (intenal penance), 124. abrahma (incontinence), 117. acyutakalpa (having the life-span of 22 sagaras), 145 n. adana (assimilation), 64. adananiksepa (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. ahladah (delight), 175. ajjava (Skt. arjava-straightforwardness), 129. ajiva (non-soul), 26, kinds of 57. ajnana (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. Vaibhasika, 188 n. Vailesika 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-darsana, 64 n, 135 n. 205 ajnana-nivrtti (cessation of nescience), 190. akama (of nirjara), (involuntary) 95. akasa (space), explanatory note on the nature of 3n, kinds of 3-4. akasaya (absence of passion), 94, defined 94. akevali (non-omniscient) 148, defined 148. alambana (support), 128. amudhadrsti (unblurred vision), 92. amurttatva (incorporeality), 21. anabhigrahika (non-deliberate, of perversity), 74. anakara (indeterminate, of consciousness), 27. anantanubandhi (causing endless transmigration), 76. anantavattiya (Skt. anantavrita-reflection on endless transmigrations), 129. anarui (Skt. ajnaruci)-(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. anicchanuppeha (reflection on the transitoriness of things), 128. anindriya (mind), 41. anistanivrtti (separation from the undesired), 175. anitya (non-etenal), 188, defined 189. anivrttih (non-abstinence), 171. anivrtti-badarah (state of non-eradication of the residue of coarse passions), 140, For Personal & Private Use Only

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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. antaralagati (transition passage), 150, two- asrava (influx, of karman), 26, 139, defined fold 150. 72, explanatory note on the meaning of antaraya karman (hindrance-producing 73 n, five causes of 73. karman), 60. asrutanisrita (perception not depending anub haga intensity of bondage), 65. on the verbal symbol), 29, kinds of 32. anukampa (compassion), 90. asteya (non-stealing), 106, defined 107. anumana (inference), 179, defined 180, astikaya (homogeneous continuum-spatiexplanatory note on 180 n. ally extended substance), note on the anuppeha (Skt. anapreksa-contemplation), meaning and significance of 1 n, kinds 128, four kinds of 128. of 2-4 . anupreksa (self-contemplation), 114, expla- astikyam (spiritual belief), 90. natory note on 114 n, objects of 115, atmaraksa (protection of the soul), 162.. detailed note on the objects of 115-17 n. atmavikasa (uplift of the soul), 174 anusthana (spiritual activity), 121. atmavikasavarodhi (arresting the upliftment anuttaravimana (enjoying the life-span of of the soul), 175. 33 sagarus), 145 n. asubha (reflection on the loathsome nature anuvratas (smaller vows), 117, described, of the internal body), 129. 117. atapa (hot effulgence), 6. anuyogah (explanation), 197. aticara (infringement), 91. aparatva (posteriority), 15. atmasuddhisadhana (means to the purificaaparigraha (non-possession), 106, 157, tion of the soul), 155. defined 107. audarika (gross body), 149. apavartana (attenuation in duration etc. audayika (state of soul resulting from reaof karman), 82. lization), 46, varieties of 46. apaya (passions), 127. aupapatika (beings of spontaneous birth), apaya (perceptual judgement), 134. 153. appamana (Skt. apramana--immeasurable), aupasamika (state of soul resulting from 130 n. subsidence of karman), 45, two kinds of apracyuti (want of lapse), 189. 45. apramattasamyatah (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 patin (infallible), 147 n. avacya (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, apunaravrttayah (never returning to the kinds of 30. world) 97. avarana (covering of knowledge), 60. arati (disliking for restraint), 142 fn. avaya (judgement), 29. arhan (deity), 155. avinabhavi (necessarily concomitant), 69. arjava (straightforwardness), 158. avipakaja (of nirjara, resulting before artha (implicit, of mode), 23. maturation of karman due to penance), arthavagraha (sense of knowledge with indistinct meaning), 30. avirata samyagdrstih (right belief attended arthaprakasa (illumination of object of with non-abstinence), 133, defined 137. knowledge), 190 avirati (non-abstinence), 73 defined 74. arttadhyana (concentration due to avvaha (Skt. avyatha-freedom from all anguish), 131, defined 131-32. kinds of agitations and distractions), arupinah (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 cessaasamkhyeyavarsayusah (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. bahya-tapah (external penance), 121, diffeasamyata (unrestrained), 137. rent kinds of 121-24. asarananuppeha (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. For Personal & Private Use Only

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SANSKRIT AND PRAKRIT WORDS 207 bandha (integration or combination), 6, two kinds of 8. bhasa (careful language), 108, defined 108. bhava (a kind of niksepa, name labelled on an actual fact), 193, defined 193, two kinds of 197. bhava 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. bhava lesya (fresh lesya arising from yoga), 81 n. bhavana (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: chaya (reflection), 6. citta (definite knowledge, activating mind, speech and body), 34. dana (charity), 172, defined, 172, kinds of 172, explanatory note on 173-74. darsana (intuition), 21. . darsana (faith), 134, 157. daya (compassion), 162, defined 162, ins truments for compassion, 162, detailed note with stories on 164-66. desa (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 dhyana (concentration regarding the nature of reality), 127, defined 127, explanatory note on 128. dhrauvya (continuity), 189. dhyana (concentration), 124, 142, defined 126, two kinds of 127.. dhyanalina (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 lesya), 81 n. duhkha (suffering), 175, defined 175. duhkhabhipraya (desire for suffering), 171. duppaccakkhana (Skt. duspratyakhyana bad abstinence), 138. duspranidhana (perverse mindfulness), 75. dvesa (hatred), 142 fn, 169, 171, defined 171, explanatory note on 171. eganuppeha (reflection on solitariness), 128. esana (careful alms-begging), 108, defined 109, three types of 109 n, blemishes of 109-13 n. evambhuta (actualistic approach), 182, defined 186, explanatory note on 187 n. gandha (smell), 6, kinds of 10. garbhaja (vertebrate beings), 54, three kinds of 55. ghati 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. gunasthana (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. harsa---joy), 91 n. hasya (joking), 142 fn. heya (worthy of abandonment), 175. hissa (violence), 132. iha (speculation), 29. indriya (sense-organ), 39, kinds of 39, 40. Trya (careful movement), 108, defined 108. iryapathika (instantaneous, of bondage), 147. isatpragbhara (slightly concave, of land), 99. istasamyoga (union with the desired), 175. jarayuja (beings born with placenta), 54. jatismrti (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. jnana (knowledge), 28, 134, 157, kinds of 28. jugupsa (disgust), 142 fn. kala (time), 1. kamksa (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. For Personal & Private Use Only

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208 INDEX IV karmana (karmic body), 149. defined 135. karma-vargana (group of karmic atoms), mithyatva (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. mohaniya karman (deluding-karman), 60. karuna (compassion), 130 n. moksa emancipation), 26, defined 96, kasaya (passion), 73, 142-43, defined 75, paths of 103. kinds of 76, sub-varieties of 76, expla- mrsa (falsehood), 117. natory note on sub-varieties 77 n. mudita (appreciative joy), 130 n. kasaya-nisyanda (product of passions), mukti (release from greed), 158... 82 n. murtatva (corporeality), 21. kayaklesa (austerity), 121, defined 123. mutti (Skt. mukti-release from greed), kayotsarga (detachment from body), 123. 129. kevalajnana (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: ksanti-forbearance), 129. nama (kind of niksepa, a name labelled kriya (activity), 15. arbitrarily), 193, defined 194. ksanti (forgiveness), 158. nama karman (body-determining karman), ksapaka (extirpating state), 141, 145. 60. ksaya (destruction of karman), 43 napumsaka-veda (dual sex passion), 142 fn. ksayika (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. ksayopasamika (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 nikacana (incapacitation, 62. inoperative conditions of obscuring kar- nikacitakarman (unalterable karman due to mans), 40, 145, explanatory note on the process of nikacana), 64. 41 n. niksepa (transferred epithet), 177, 192, laghava (lightness), 158. defined 192, explanatory note on the laukika (mundane), 174, defined 175. nature of 193, four kinds of 192. lesya (aural colouration), 46, meaning ex- niksipta (an object subjected to niksepa), 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. nirdhuta moha (with delusion completely maddava (Skt : mardava-humility), 129. expelled), 97. madhyasthya (impartiality, equanimity), nirgrantha (free from fetters), 155. 171, defined 171. nirjara (dissociation of karman), 26, 145, mahavratas (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 manahparyaya (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. maranantika (death-proximity), 152. nisargaja (spontaneous), 87. mardava (gentleness), 158. niscaya (scientific appraisal), 187. mati (perceptual cognition), 28, 179; note niskarma (salvation), 139. on the nature of 28 n, kinds of 29, fur- nitya (eternal), 188, defined 189. ther note on 199 n. nivstribadara (apurvakarana-state of mithyadrsti (perverted belief), 133, 146; very limited eradication of coarse passi 87. For Personal & Private Use Only

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SANSKRIT AND PRAKRIT WORDS 209 ons), 139, explanatory note on 141 n. niyata-vipaka (certain fruition, of karman), 64. noindriya (mind), 41. ogadharui (Skt. avagadharuci-deep and steadfast predilection), 128. padipucchana (Skt : pratiprcchana--inqui ring regarding words and their mea- nings), 128. papa (demerit), 26, defined 70. papacarana (sinful activity), 162 paraghata (accident), 154. paramanu (atom), 9, note on indivisible nature of 10 n, note on combination of 12 n, chart-union or non-union of 13. paramarthika (transcendental), 177, defined 178, varieties of 178. parapasanda (heretic), 91. paratva (priority), 15. pariharavisuddhi (purification through penance), 105. parinamana (change), 189. parinama (transition), 191 n. parinama (transformation), 15, 45. parinamiki (perceptual cognition not de pending on verbal symbol as condition of mature experience), 32. parivartana (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. paryalocana (contemplation), 121. paryapta (developed, of soul), 51. paryapti (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. prabhavana (generation of respect for Jaina scripture), 92. pradesa (mass of karmic matter), 65. pradesas (points of space), 151. pradesa (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. pramata (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. prana (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. pratighata (obstruction of power), 60. pratima 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. pratyabhijna (recognition), 179, defined 179. pratyakhyana (abstinence from causing injury to living beings), 162. pratyakhyana (renunciation), 76, explana tory note on 93 n. pratyaksa (immediate, intutional percep tion) 177, defined 177, kinds of 177. pravsttinimitta (real meaning), 186. prayascitta (atonement), 124, defined 124. preyah 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 purvas), 144-45 n. purusa-veda (masculine sex passions), 142 fn. raga (attachment), 142 fn, 171, defined 171. rasa (taste), 6, kinds of 10. rasa-parityaga (abstinence from delica cies), 121, defined 123. rati (liking for non-restraint), 142 fn. raudradhyana (concentration due to anger), 132, defined 132. rjusutra (straight and direct), 182, defined 184, explanatory note on 185 n.. rupin (material), 101. Sabda (sound), 6, kinds of 10. sabda (verbalistic naya), 182, defined 186, explanatory note on 185 n. sadhana (probans), 180. sadhyajnana (the knowledge of proban dum), 180. sadupadesa (rightpersuasion), 162. sakama (of nirjara, voluntary), 95. sakara (determinate, of consciousness), 27. sama (tranquillity), 90 samanya (general quality), 20, 183. samaya (universal), 188, defined 189. samasti (group), 170. samava (instant), 14. samabhirudhah (etymological approach), 182, defined 186, note on 186 n. samayika (abstinence from all sinful acti vities), 105. sambhiri (fear from understanding the miseries of hellish life), 91 n. 2. 21. For Personal & Private Use Only

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210 INDEX IV teristics of 90, various infringements of 91. samudghata (expansion of soul), 151, defined 151, seven kinds of 151-52, explanatory note on 151 n, 151 fn. samgati (reconciliation), 190. samghata (redintegration), 11. samgraha (synthetic approach), 182, defi ned, 183. samiti (comportment), 108, described 108, explanatory note on 180 n. samkalpa (intention), 182. samkalanatmaka (synthetic, of knowledge), 179. samparayika (leading to transmigration), 146. sammucchinnakriya (stage bereft of all vibration), 147. samvara (inhibition), 156. samvyavaharika (empirical), 177, defined 178, explanatory note on 178 n. samskara (memory trace), 179. samyama (self-restraint), 158, 172, defined, 172. samyamopavardhaka (promoting self-res traint), 172. samyag-darsana (right faith), 144 n. samjna (thought capacity) 50, explanatory note on 51 n. samlekhana (scraping penance unto death), 121, explanatory note on 121 n. sammurcchima (invertebrate beings), 54-55, explanatory note on 53 n, 55 fn. samka (scepsis, i.e. doubt regarding end), 91. samsaranuppeha (reflection on the nature of transmigration), 128. samsarin (a being subject to birth and death), 47, explanatory note on 47 n. samkramana (mutul transformation), 62. samsarabhirutva (fear of worldly life), 91 n. sumstava (cultivation of familiarity), 91. samsthana (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-caritra (right conduct), 104, defi ned 104, five types of 105. samyag-darsana (right faith), 103, defined 103, note on the relative importance of 104 n. samyag-drsti (right belief) 145. samyag-jnana (right knowledge), 103, defi ned 103. samyagmithyadrsti (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. sarira (body), 148, five kinds of 149. sariri (embodied being, or soul), 148. sarvatha (absolutely), 143. sarvavirata (totally abstinent), 138, 145. sasvadana (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. savadyavrtti (sinful propensity), 92.. sayogikevali (omniscient with activities), 133, defined, 143. siddha (liberated soul), 47, 97, defined 97, fifteen kinds of 98, upward movement, 98. siksavratas (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. sparsana (contact), 197. spasta (vivid), 177. sruta (spiritual knowledge), 156. sruta (verbal testimony), 179. srutajnana (verbal knowledge), 34, note on the fourteen kinds of 34 n. srutanisrita (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. sthavara (immobile), 47. sthirikarana (stabilization in faith), 92. sthiti (duration, of bondage), 65. striveda (faminine sex passions) 142 fn. sudhyata (proper concentration), 157. sukha (happiness), 175, defined 175. sukhabhipraya (desire for happiness). 171. sukladhyana (pure concentration) 127, defi ned 128, four kinds of 128-29, three stages of 129 n, detailed comparative note on 129-30 n. suksma samparaya (conduct attended with subtle passions), 105, 142, 146. sutapasyita (well-practised penance), 157. suttarui (Skt: sutraruci-predilection for scripture), 128 For Personal & Private Use Only

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SANSKRIT AND PRAKRIT WORDS 211 svab hava (intrinsic, of mode), 23. svadhita (scriptural study), 157. svadhyaya (study of scriptures), 124, defi- ned 126 tamah (darkness), 6. tanu (incipient state), 64. tapah (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. tyaga (renunciation), 158. ucchvasanihsvasa (suffocation), 154. udara (operative state), 64. udaya (state of realization), 45. udd yota (cold effulgence), 6. udirana (premature realization), 62. udvartana (augmentation in duration etc. of karman), 62. unodarika (semi-fasting), 121, defined 122. upabrmhana (strengthening of faith), 92. upacara (transference of epithet), 95. upadhi (non-essential qualities of soul), 62 upagraha (auxiliary powers of the body like speech, food etc.), 5. upakara (beneficence), 174, defined 174, two kinds of 174. upakrama (abrupt end, shortening of the life-span), 153-54, seven causes of 154. upapataja (beings born spontaneously), 54 55.: upasama (subsidence i.e. cessation of the deluding-karman), 43. upasamaka (repressing state), 141, 145. upasamta (repressed), 143. upayoga (conscious activity), 27, 191 n, kinds of 27. upeksa (indifference to the wicked), 130 n. utpada (origination), 189. utsarga (careful disposal of excreta), 108, defined 113. uttamapurusas (extraordinary personalities), 153.. vacva (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. varna (colour) 6, kinds of 10. vartana (duration), 15, 21. vatsalya (devotion), 92. vayana (Skt: vacana) imparting training in scripture, 128. veda (sex), 46. vedaka (enjoyment of relevant karman), 85. vedaniya karman (feeling-determining kar man), 60. vedana (distress), 151. vibhaga (disjunction), 24. vibhanga (para-clairvoyance), 38, explana tory note on the meaning of 38 n. vibhava (extrinsic, of mode), 23. vibhedaka (differentiation), 184. vicara (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. vicikitsa (doubt regarding means), 91. videha (disembodied), 97. vikala (deficient), 178. rikalpa (type), 155. vikara (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. vipaka (fruition of karman), 64-65. vipakaja (of nirjara, resulting from matu rity of karman), 96 n. vipakacintana (deliberation on karmic fruition of violent indulgence), 162. viparinama (reflection on the change and impermanence), 129. vipasyana (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.. vitaraga (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 visesa (specific quality), 20. visesa (the particular), 188, defined 189. viussagga (Skt: vyutsarga)-abandonment of the body, 129. vivaksa (intention), 155. vivaksita (intended), 196. vivega (Skt : viveka-perception on the otherness of the soul from the body), 129. vikekajam jnanam (omniscience), 135. vrtti (manifestation), 169. yrttisamksepa (conditional acceptance of alms), 121, defined 123. vyabadha (hindrance), 62. vyanjana (explicit, of mode), 23. vyanjanavagraha (vague sensory cogni tion of an object), 30, explanatory note on the nature of 30 n. vyaptijnana (the knowledge of universal and necessary concomitance), 180. vyasti (individual), 170. vyavahara (analytic approach), 182, defined 184. For Personal & Private Use Only

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212 INDEX IV vyavahdra (popular estimate), 187. 132. vyavastha (convention), 159. yathavidhi (systematic), 184. vyaya (cessation), 189. . yathartha jnana (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. For Personal & Private Use Only

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The Author Birth : 1915 Initiation & Ordination : 1926 Accession to Acaryaship : 1936 Launching the Anuvrata Movement : 1949 Honoured with the status of Yugapradhana : 1971 Acarya 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, Acaryasri decided on a Synod (vicana) to critically edit the entire corpus of the Jaina agamas. 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 Ardhamagadhi canon were edited with complete word index, ten volumes also having already been published, by 1981. Acaryasri 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. For Personal & Pivate Use Only www.jane long

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Jain Education Interational For Personal & Private Use Only www jainelibrary.org