Niyam Sara

Author(s): Vijay K Jain
Publisher: Vikalp
Catalog link: https://jainqq.org/explore/034367/1

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Acarya Kundakunda's Niyamasara - The Essence of Soul-adoration (With Authentic Explanatory Notes) AcArya kundakunda viracita niyamasAra (prAmANika vyAkhyA sahita) Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN

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Acarya Kundakunda's Niyamasara - The Essence of Soul-adoration (With Authentic Explanatory Notes) AcArya kundakunda viracita niyamasAra (prAmANika vyAkhyA sahita)

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Acarya Kundakunda's Niyamasara The Essence of Soul-adoration (With Authentic Explanatory Notes) - AcArya kundakunda viracita niyamasAra ( prAmANika vyAkhyA sahita ) Divine Blessings: acarya 108 Vidyananda Muni Vijay K. Jain vikalpa

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Front cover: The most sacred hilltop, called the 'suvarnabhadra kuta' in Shri Sammed Shikharji, Jharkhand, India, from where Lord Parsvanatha, the twenty-third Tirthankara, attained liberation (moksa, nirvana). Pic Vijay K.Jain, March 2019 Acarya Kundakunda's Niyamasara - The Essence of Soul-adoration (With Authentic Explanatory Notes) Vijay K. Jain Non-copyright This work may be reproduced, translated and published in any language without any special permission provided that it is true to the original. ISBN: 978-81-932726-3-3 Rs. 600/ Published, in the year 2019, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971, Mob.: 9412057845, 9760068668 Printed at: Vikalp Printers, Dehradun (iv)

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DIVINE BLESSINGS maMgala AzIrvAda - parama pUjya siddhAntacakravartI zvetapicchAcArya 108 zrI vidyAnanda jI munirAja grantharAja 'niyamasAra' kI antima gAthA meM AcArya kundakundadeva kahate haiM - NiyabhAvaNANimittaM mae kadaM NiyamasAraNAmasudaM / NaccA jiNovadesaM puvvAvaradosaNimmukkaM // 187 // artha - pUrvApara doSa rahita jinopadeza ko jAnakara maiMne nija bhAvanA ke nimitta se "niyamasAra' nAmaka zAstra banAyA hai| 'niyamasAra' adhyAtmavidyA kA sarvotkRSTa grantha hai| ise AcArya kundakunda ne vAstava meM apane svayaM ke lie hI likhA hai, jaisA ki isa gAthA ke NiyabhAvaNANimittaM pada se spaSTa hotA hai| hama kaha sakate haiM ki 'niyamasAra' AcArya kundakundadeva kI vyaktigata dainandinI (personal diary) hai| (v)

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Niyamasara niyamasAra yahI kAraNa hai ki isa grantharAja meM aneka aisI-aisI mahattvapUrNa bAteM batAI gaI haiM, jo mokSamArga ke sAdhakoM kA vizeSarUpa se mArgadarzana karatI haiN| jaise - NANAjIvA NANAkammaM NANAvihaM have laddhI / tamhA vayaNavivAdaM sagaparasamaehiM vajjijjo // 156 // artha - jIva nAnA prakAra ke haiM, karma nAnA prakAra ke haiM aura labdhiyA~ bhI nAnA prakAra kI haiM, isaliye sAdharmiyoM aura paradharmiyoM ke sAtha vacana-vivAda chor3a denA caahiye| labhrUNaM Nihi ekko tassa phalaM aNuhavei sujaNatte / taha NANI NANaNihiM bhuMjei caittu paratattiM // 157 // artha - jaise koI vyakti nidhi ko prApta karake usa nidhi kA phala apane deza meM (ekAnta meM) anubhava karatA hai (bhogatA hai), usI prakAra jJAnI para kI cintA chor3akara apanI jJAnanidhi ko bhogatA hai| IsAbhAveNa puNo keI jiMdaMti suMdaraM maggaM / tesiM vayaNaM soccA'bhattiM mA kuNaha jiNamagge // 186 // artha - punaH kaI puruSa IrSyAbhAva se sundara mArga kI nindA karate haiN| unake vacana sunakara jinamArga ke prati abhakti mata kro| kahane kI AvazyakatA nahIM hai ki ukta sabhI dizA-nirdeza muktimArga-sAdhaka ke lie bar3e hI anamola dizA-nirdeza haiM, jinheM samajhakara vaha nirvighna rUpa se apanA muktipatha prazasta kara sakatA hai| dharmAnurAgI zrI vijaya kumAra jaina ne isa grantharAja 'niyamasAra' kA sundara saMskaraNa aMgrejI vyAkhyA sahita taiyAra kiyA hai| ve sadA hI aisI Agama-sevA karate rahate haiN| unheM hamArA maMgala AzIrvAda hai| 23) kI mArca 2019 AcArya vidyAnanda muni kundakunda bhAratI, naI dillI (vi)

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maMgala AzIrvAda - AjIvana anna va SaTrasa tyAgI sthavirAcArya 108 zrI saMbhavasAgara jI munirAja mahAn adhyAtmika yogIndrajI zrI kundakundAcArya ke dvArA racita AtmA ko jagAne vAlA yaha "niyamasAra' grantha hai| saddharmAnurAgI abhIkSNa jJAnopayogI zrI vijaya kumAra jaina ne isa mahAn grantha ko aMgrejI vyAkhyA sahita tathA anya AcAryoM ke anamola vacanoM kA bhI saMgraha kara taiyAra kiyA hai| sAmAnya pAThakoM ko bhI jJAna prApta hone hetu hindI meM bhI arthasahita vyAkhyA dI gaI hai| 'niyamasAra' grantha dvAdazAMga ke sArabhUta cAra anuyogoM meM bhI vyavahAranaya-nizcayanaya kI apekSA se bheda ko spaSTa karate hue bhavyajIvoM ko mohamArga se bacAkara mokSamArga meM lagAne vAlA hai; ataH sabhI ke liye paThanIya hai| pAramArthika dRSTi se niyamoM meM dRr3hatA ko prApta karane ke lie isa grantha kA pAThana Avazyaka hI hai| niyamoM meM dRr3hatA ke binA sadgati saMbhava nahIM hai| vijaya kumAra jI ne saMsArI jIvoM ke mArgadarzanarUpa jo yaha prayAsa kiyA hai, unako hamArA zubhAzIrvAda hai| AcArya saMbhavasAgara muni mArca 2019 zivirasthAna - triyogAzrama, sammeda zikharajI (vii)

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FOREWORD By Dr. Chakravarthi Nainar Devakumar OM namaH siddhebhyaH Hail the Siddha and other Paramesthi Achieving personal excellence, success and happiness in every walk of life is the buzz word in modern era; every school is busy in defining motif and designing templates. Alas, very little known is to such pursuers that this is the core specialty of Jain dharma. In this era of Vira sasana (i.e. ever since 527 B.C.), the Sacred Word (sruta) of Bhagavana Vira Vardhamana Mahavira is as much as possible being conserved and preserved by a chain of supreme seers called Ganadhara and srutadhara. The Auspicious and Venerable Acarya Kondakunda In this divine lineage, the most shining seer after Gautama Ganadhara has been Acarya Kondakunda or more popularly known as Kundakunda or Kundkund. This name verily refers to his birthplace in present day Andhra Pradesh. His saint-pontiff name was Acarya Padmanandi. He is also called Elacarya. Even though there were scores of srutadhara after Gautama Ganadhara, he is bracketed along with Lord Mahavira and Gautama Ganadhara because Acarya Padmanandi Kundakunda reestablished the fading dharma by visiting Mahavideha, another planet in our solar system, to get his doubts cleared directly from the Tirthankara Srimandhara. This fact was passed on to the generations by word of mouth (karna parampara) till in Vikrama Samvat (VS) 990 Acarya Devasena put it on record in his book called 'Darsanacara': jai paumaNadiNAho sImandharasAmidivvaNANeNa / Na vibohai to samaNA kahaM sumaggaM payANaMti // 43 // (viii) Hail Lord Padmanandi for imbibing divine knowledge directly from Srimandhara Svami but for which how could the sramanas continue to benefit the Right Path?

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Foreword This unique feat is also captured by the commentators of 'Pancastikaya' and 'Satprabhita', viz., Acarya Jayasena and Acarya Srutasagara, respectively. In addition, there are several inscriptions recording the renaissance of Jain dharma contributed by this rddhidhara in the two hills of Sravanabelagola situated in the Hassana district of Karnataka (B.L. Rice, 1889). The author Shri V.K. Jain in his Preface has already depicted a snapshot of the great Acarya along with the most famous 'mangalam' hymn which is arguably a precursor for many such me-too like hymns in India. The venerable Acarya Kundakunda composed 84 pahuda - short anthems - making use of the most accepted original sutras, gathas and 'Tirukkural, the world-famous Tamil anthology is the contribution of his sangha. This is not an epic as erroneously interpreted by many Hindi scholars. 'Niyamasara', it appears, was composed as a handbook for the sramanas and sravakas conversant with basic tenets of Jain dharma. Here we see the copious vocabulary of the Jain tenets and philosophy. Only those familiar with such prerequisites would capture the imports of the chapters and their gathas. The name of the sacred book is derived from the third gatha which is central to the topic of the book. The word niyama implying systematic regime or discipline, has become a common usage in the Indian languages. Patanjali used it in his yoga. Yama-niyama refers to a set of vows. 'Niyamasara' is the abridged version of the original gathas of the srutaskandha, the library of original Jain agama. For generations, this book was in the compulsory by-heart reading list and hence for centuries, no written commentary was deemed necessary till in the 12th century of the Vikram era, versatile Acarya Padmaprabhamaladharideva rendered his Sanskrit commentary by name 'Tatparyavrtti' using both prose (padya) and stanzas (gadya). His rendition is more in the nature of expression of his deep devotion to this book. The commentator refers this Scripture with divine appellations such as Sruta, Paramagama, Paramartha-sastra, Bhagavad-sastra and Sabdabrahma. A perusal of his invocatory stanza below clearly reveals the supreme lineage of the book glorified with the adjective, paramagamarthasartham. guNadharagaNadhararacitaM zrutadharasantAnatastu suvyaktam / paramAgamArthasArthaM vaktumamuM ke vayaM mandAH // 5 // (ix)

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Niyamasara Who are we dim-witted to enunciate the meaning of this SuperScripture (paramagama) composed by the Ganadharas, the possessors of virtue, and articulated flawlessly by the successive srutadharas? niyamasAra Some Insights into 'Niyamasara' The book contains 187 gathas but a few publications carry only 186. A careful scrutiny revealed that gatha number 159 is missing in such publications. There are 12 chapters with the average number of over 15 gathas per chapter. The chapter-wise gathas are 19, 18, 18, 21, 18, 12, 6, 9, 12, 7, 18 and 29 in number. The seventh chapter on alocana has the least number of 6 gathas and the last one with the most number of 29 gathas. Four chapters, viz., II, III, V and XI, have 18 gathas each. The last chapter is in the form of an epilogue or culika and captures the discussion points post-release of the book in the sangha. This seemed to have been the practice in Acarya Kundkunda's sangha as is evident from the culika chapter of his magnum opus, 'Samayasara'. The terms such as paramanu, skandha, samaya are unique to Jain ontology. The metaphysical terms such as bhava, pratikramana, alocana, pratyakhyana, avasyaka and samadhi, etc., have been dealt extensively in manuals like 'Mulacara' and thus have larger connotations. The readers are well advised to expand their scope beyond the equivalent words attempted in this book and elsewhere too. The objective of Jain dharma is to liberate a deserving soul from the clutches of bonded life. In this process, the evolving worthy soul traverses through heaven till it takes final human birth which is necessary to attain parinirvana. So the soul enjoys svarga (heavenly life) and apavarga or moksa (liberation) and hence svargapavarga is the fruit of practice of Jain dharma. A careful perusal of the title of the chapters will reveal the processes of developing excellence and at the same time enhancing happiness. A beginner could apply these steps in one's personal life and get convinced of its supreme par excellence value. In 'Tattvarthasutra' (9:2) gupti precedes samiti (see gatha 61). The venerable Acarya obviously prescribed samiti as these are easier to observe and are measurable metrics in the spiritual progression. The gatha no. 68 prohibiting violence of the types must be for the laity with partial vows. (x)

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Foreword Influence/Confluence of Agamic Thoughts in 'Niyamasara' and Other Granthas The seeds of Sri Dharma sown by Lord Tirthankara, nurtured by the Ganadharas and the srutadharas, have been propagated and preserved through many granthas. Acarya Kundkunda's works have influenced many latter-day works in Prakrit, Sanskrit and Tamil. There would obviously be some overlap of stanzas or parts thereof among Acarya's works and in other scriptures. Many such comparisons have already been cited with detailed descriptions in this book. Some gathas are so important that they find mention in more than one Scripture. The following are such additional examples: 1. The gatha no. 2 is repeated with an emphasis of sammattam (Right Faith) as mokkhauvao (means of moksa) in 'Mulacara' gatha no. 202 as: maggo maggaphalaM ti ya duvihaM jiNasAsaNe samakkhAdaM / maggo khalu sammattaM maggaphalaM hoi NivvANaM // 202 // 2. The gatha no. 9 being basic in description finds almost repetition in 'Pravacanasara' (no. 135) and 'Pancastikaya' (no. 4, 22, 67, 91 and 98). 3. The gatha no. 40 is repeated from 'Samayasara' gatha no. 54. 4. Gatha no. 45 is repeated in 'Pravacanasara' (no. 132) and 'Pancastikaya' (no. 51). 5. The gatha no. 46 is repeated in 'Samayasara' as gatha no. 49. and 'Pravacanasara' gatha no. 172, Pancastikaya' no. 127 and 'Bhavapahuda' no. 64. 6. Gathas no. 49 and 86 echo in 'Samayasara' as gathas no. 44 and 234, respectively. 7. Gathas no. 90 and 98 are comparable with the gatha no. 328 of 'Samayasara' and no.73 of 'Pancastikaya'. 8. Gatha no. 100 is emphasized in 'Samayasara' gatha no. 277. 9. Gatha no. 136 similarly resonates with gatha no. 412 of 'Samayasara'. 10. Gatha no. 174 is comparable with the 'Pravacanasara' gatha no. 44. (xi)

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Niyamasara niyamasAra The latter day works imbibed a lot of these thoughts in strengthening the concepts and principles. An illustrative list is given below in tabular form. Table Illustrating the influence/confluence of thoughts in 'Niyamasara' and other Jain agama Name of the agama with gatha no. 'Niyamasara' gatha no. 72 Samayasara': 73 85 'Dharmamrta Anagara': 63; 'Bhavapahuda': 149 93 'Pravacanasara': 8-9; "Tattvanusasana': 191 94 'Istopadesa': 30, 47; 'Samadhitantram': 17, 84; 'Samayasara': 152, 322 97 'Tattvarthasutra': 8:3; 'Samayasara': 310 100 Samayikapatha' 113 Good explanation under 'Tattvartha-rajavartika': 9:22/1/620/21 116 'Tattvarthasutra': 9:7 118 'Tattvarthasutra': 9:3 119 'Bhagavati Aradhana': 1891-1902 120 'Tattvarthasutra':9:27 124 'Mokkhapahuda': 50, 80, 99; 'Bhavapahuda': 4, 68, 69, 89 A Word about the Sanskrit Commentary, 'Tatparyavitti' The erudition and versatile scholarship of the commentator is felt throughout the book. Both the smooth flowing rhythmic prose and musical poems bear ample testimony. The Sanskrit scholars will (xii)

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Foreword appreciate this commentary. A sample each of the prose and stanza are reproduced below: kicca asya khalu nikhilAgamArthasArthapratipAdanasamarthasya niyamazabdasaMsUcitavizuddhamokSamArgasya aMcitapaMcAstikAyaparisanAthasya saMcitapaMcAcAraprapaMcasya SaDdravyavicitrasya saptatattvanavapadArthagarbhIkRtasya paMcabhAvaprapaMcapratipAdanaparAyaNasya nizcayapratikramaNapratyAkhyAnaprAyazcittaparamAlocanAniyamavyutsargaprabhRtisakalaparamArthakriyAkAMDADaMbarasamRddhasya upayogatrayavizAlAsya paramezvarasya zAstrasya dvividhaM kila tAtparya, sUtratAtparya zAstratAtparyaM ceti| sUtratAtparya / padyopanyAsena pratisUtrameva pratipAditam, zAstratAtparyaM tvidmupdrshnen| bhAgavataM zAstramidaM nirvANasundarIsamudbhavaparamavItarAgAtmakaniAbAdhanirantarAnaMgaparamAnandapradaM niratizayanityazuddhaniraMjananijakAraNaparamAtmabhAvanAkAraNaM samastanayanicayAMcitaM paMcamagatihetubhUtaM paMcendriyaprasaravarjitagAtramAtraparigrahaNa nirmitamidaM ye khalu nizcayavyavahAranayayoravirodhena jAnanti te khalu mahAntaH samastAdhyAtmazAstrahRdayavedinaH paramAnandavItarAgasukhAbhilASiNaH parityaktabAhyAbhyantaracaturviMzatiparigrahaprapaMcAH trikAlanirupAdhisvarUpaniratanijakAraNaparamAtmasvarUpazraddhAnaparijJAnAcaraNAtmakabhedopacArakalpanAnirapekSasvastharatnatrayaparAyaNAH santaH zabdabrahmaphalasya zAzvatasukhasya bhoktAro bhvntiiti| jayati niyamasArastatphalaM cottamAnAM hRdayasarasijAte nirvRteH kAraNatvAt / pravacanakRtabhaktyA sUtrakRdbhiH kRto yaH sa khalu nikhilabhavyazreNinirvANamArgaH // 305 // In this stanza, the commentator sums up the sublime purpose of this book as well as his commentary that the worthy soul would, for sure, use these instructions to climb the ladder of soul evolution to the ultimate nirvana. Several Editions of 'Niyamasara' The devotion of sramanas and laities has enabled preservation of such ancient scriptures as 'Niyamasara'. It is beyond our imagination as to (xiii)

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Niyamasara niyamasAra how many hand-written manuscripts of this scripture would have been created in the last two millennia. Even now, we have no data on the number of palm-leaf manuscripts preserved in various mutts, temples and private libraries. A monograph on Acarya Kundakunda by Mahavir Granth Academy, Jaipur (Publication no.10, 1990) in Hindi has annexed a list of hand-written copies of Acarya's scriptures preserved in north India. It provides details of 5 copies of 'Niyamasara', the oldest being written in the year 1735 A.D. preserved at the Jain Mandir of Ajmer. Such a survey is required to discover old Manipravala and Kannada commentaries kept in palm-leaf manuscripts in Tamil Nadu and Karnataka. It is learnt that the Kannada tika was written by Balachandra. The translations of 'Niyamasara' with commentary are available in many Indian languages, including Marathi, Tamil and Gujarati. It is a good practice to recount the publication efforts of this agama in recent times. The following is the bibliography of the said literature: 1. In VS 1972, Brah. Sital Prasad ji was the first to come out with a Hindi translation called Balabodha and this was published by Sri Jain Granth Ratnakar Publication. An abridged English version by Uggar Sain was published by Bharatiya Jnanpith, Delhi (2006). 2. Jain Svadhyay Mandir, Songadh (Gujarat) in Gujarati by Himmat Lal Jetha Lal Shah, in VS 2007, and Hindi by Magan Lal Jain and Jugal Kishor, Sahityaratna, in VS 2018. 3. Kundkund Bharti's Hindi version. 4. Pannalal Sahityacarya, 1931, Hindi version but published in 2010 as venerable Acaryasri Vidyasagar Samyam Svarna Jayanti Publication no. 3. (2017) by Jain Vidyapeeth, Sagar. 5. A new Sanskrit commentary by name Syadvada Candrika by Ganini Aryikaratna Gyanmati Mataji, published by Digambara Jain Trilok Shodh Samsthan, Hastinapur (U.P), (2005). 6. Manohar Varniji's pravacana. 7. Kanji Svami's pravacana. 8. Acarya Gyansagar ji and Acarya Vidyasagar ji padyanuvada. 9. Tamil version by Sri Visakacarya Taponilayam, Kundakunda Nagar, T.N. (xiv)

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Foreword About the Author Shri Vijay K. Jain Shri Jain is a full-time devotee of the pure soul. He virtually breathes in supreme bhavana day in and day out! He is possibly the only Indian author bringing out a series of sacred books of Digambara Jain canon in English. The able and devoted author of this beautiful serene book has devoted a long Preface with chapter-wise summary of the entire book. The chapter-wise summary is possibly first of its kind for this book. I have not seen it even in Hindi. I am sure, the book so meticulously carved out in lucid language using apt words and appropriate cross-references with detailed notes, as well as this Foreword and the introduction, all without any trace of typographical errors will immensely benefit the readers. It will decorate the academic libraries of the world for next 50 years as the only reference book on 'Niyamasara'. It is my privilege and joy to record my grateful acknowledgment to respected Shri V.K. Jain for giving me a solemn opportunity to pen a short Foreword. jayati niyamasArastatphalaM cottamAnAM Jayati niyamasarastatphalam cauttamanam! - Dr. Chakravarthi Nainar DEVAKUMAR May 7, 2019, Aksaya-tytiya New Delhi (xv)

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PREFACE maMgalaM bhagavAnvIro maMgalaM gautamo gaNI / maMgalaM kundakundAryo jainadharmo'stu maMgalam // These four are auspicious (mangala) - Lord Mahavira (the Omniscient Tirthankara), Gautamasvami (the Apostle - ganadhara - who assimilates the Word of Lord Mahavira), Acarya Kundakunda (the great composer of the Scripture), and the Jaina dharma' (the conduct or dharma' based on the teachings of Lord Mahavira). The name of Acarya Kundakunda has an auspicious significance and is uttered with great veneration. Almost universally, the Jainas - ascetics (muni, sramana) and laymen (sravaka) - recite the above verse as a mark of auspiciousness at the start of their activities. The Scripture (agama) - the Word of the Omniscient Lord There were eleven ganadhara in Lord Mahavira's (599-527 BCE) congregation, with Gautamasvami, also known as Indrabhuti, as his chief disciple. After liberation (nirvana) of Lord Mahavira, sequentially, in the course of next sixty-two years, three anubaddha kevali attained omniscience (kevalajnana) - Gautamasvami, Sudharmacarya, and Jambusvami. They are called 'sequential' or 'anubaddha'kevali because of the fact that Gautamasvami attained omniscience on the day Lord Mahavira attained liberation, and so on. During the course of the next one hundred years, five srutakevalil had complete knowledge of the 'agama'; they were Nandi, Nandimitra, 1 Lord Jina, the illuminator of the world, has expounded that, for sure, the one who, on the authority of his knowledge of the Scripture - bhavasrutajnana - knows entirely, by his own soul, the all-knowing nature of the soul is the srutakevali. (see 'Pravacanasara', verse 1-33) The Omniscient (the kevali), with his unparalleled and eternal, infiniteknowledge, experiences simultaneously the supreme nature of his soul through the soul. The srutakevali, with his knowledge of the Scripture, experiences consecutively the supreme nature of his soul through the soul. Both, the Omniscient and the srutakevali, know the nature of the Reality. The difference is (xvi)

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Preface Aparajita, Govardhana, and Bhadrabahu. (see "Tiloyapannati', verses 1494-95.) It is generally accepted by the Digambara sect of Jainas that the comprehensive knowledge contained in the fagama'-anga and purva - was lost gradually in the course of six hundred eighty-three years following the nirvana of Lord Mahavira as it was transmitted orally from one generation of acaryas to the next. Some learned and spiritually advanced acaryas then started to restore, compile and put into written words the teachings of Lord Mahavira, that were the subject matter of dvadasanga. Acarya Dharasena guided two acaryas, Acarya Puspadanta and Acarya Bhutabali, to put these profound tenets in the written form. The two acaryas wrote, on palm leaves, Satkhandagama - among the oldest known Digambara Jaina texts. Around the same time, Acarya Gunadhara wrote Kasayapahuda. These two texts, being highly technical in nature, could not become popular with the general readers. The rise of Acarya Kundakunda Around the same time, Acarya Kundakunda rose as the bright sun and composed some of the finest Jaina Scriptures which continue to exert, even today, great influence on the thinkers and the practitioners - the ascetics and the laymen. For the last two milleniums these texts have been true guides for the 'bhavya'- potential - souls who find worldly existence as full of suffering and aspire to tread the path that leads to ineffable happiness of liberation (nirvana, moksa). that while the Omniscient experiences the Reality through the soul that has allpervasive and infinite strength of knowledge and perception, the srutakevali experiences the Reality through the soul that has limited strength of knowledge and perception. The Omniscient sees the Reality through his infinite knowledge (kevalajnana); it is like seeing objects during the daytime in the light of the sun. The srutakevali sees the Reality through his knowledge of the Scripture; it is like seeing objects during the night in the light of the lamp. Both know the nature of the Reality. The worthy ascetics, adept in the entire Scripture (agama) and renowned as srutakevali, are endowed with the special accomplishment (rddhi) - called the chaudahapurvi, a kind of buddhirddhi. (see "Tiloyapannati', verse 1010). (xvii)

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Niyamasara niyamasAra Acarya Kundakunda has not mentioned his name in any of the texts that he had authored. However, in 'Bodhapahuda', he introduces himself as a disciple (sisya) of (Acarya) Bhadrabahu, the last srutakevali: saddaviyAro hUo bhAsAsuttesu jaM jiNe kahiyaM / so taha kahiyaM NAyaM sIseNa ya bhaddabAhussa // 60 // The disciple (sisya) of (Acarya) Bhadrabahu has elucidated here the same path that has been expounded by Lord Jina (the Victor) in his discourses that were in form of language comprising words. vArasaaMgaviyANaM caudasapuvvaMgaviulavittharaNaM / suyaNANibhaddabAhU gamayaguru bhayavao jayao // 61 // Victory to my eminent preceptor (guru) srutakevali Bhadrabahu, knower of the twelve departments (dvadasanga) and fourteen purva, with their extensive elaboration! The idea that Acarya Kundakunda had access to the Doctrine of Lord Jina through the srutakevali is further corroborated by the first verse of his composition, 'Samayasara': vaMdittu savvasiddhe dhuvamacalamaNovamaM gadiM patte / vaoNcchAmi samayapAhuDamiNamo sudakevalIbhaNidaM // 1-1-1 // O bhavya (potential aspirants to liberation)! Making obeisance to all the Siddha, established in the state of existence that is eternal, immutable, and incomparable (perfection par excellence), I will articulate this Samayaprabhrta, which has been expounded by the all-knowing Master of the Scripture - srutakevali. This establishes that Acarya Kundakunda was a disciple (sisya), most likely through lineage (parampara), of srutakevali Bhadrabahu and thus had access to the true Doctrine of Lord Jina. There is another aspect of the glory of Acarya Kundakunda. In the same treatise ("Samayasara'), he avers that this composition is based on direct experience of the ineffable glory of own soul. Only the advanced ascetics (xviii)

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Preface (muni), established in pure-cognition (suddhopayoga), are able to attain such experience of the soul; Acarya Kundakunda, certainly, had this ability which is the gateway to liberation (nirvana, moksa). taM eyattavihattaM dAehaM appaNo savihaveNa / jadi dAeNjja pamANaM cukkeMjja chalaM Na ghettavvaM // 1-5-5 // I will reveal that unified (ekatua) soul [established in pure-cognition - indiscrete (abheda) 'Three Jewels' (ratnatraya)] with the glory of my own soul. If I succeed, accept it as valid knowledge (pramana) and if I miss out, do not misconstrue my intent. Acarya Kundakunda is known by four other names: Padmanandi, Vakragrivacarya, Elacarya and Gtdhrapicchacarya.1 Traditional story about the life of Acarya Kundakunda Jaina literature (see 'Punyasrava-kathakosa') carries a story about the life of Acarya Kundakunda. The gist of the story is given here; the veracity of it cannot be fully established. However, since taken from a trustworthy and dispassionate source, we would rather go with it. In the town of Kurumarai lived a wealthy merchant Karamandu and his wife Srimati. They had a cowherd, Mativarana by name, who tended their cattle. Once that boy happened to pass through an adjoining forest that was consumed by forest fire. To his great surprise, he saw a spot in the centre of the forest with few trees retaining their green foliage. This roused his curiosity and he inspected the place closely. He conjectured that the spot must have been the abode of a great muni as he also found a box containing some sacred texts - agama - or the Jaina Scripture (sastra). The credulous and illiterate boy attributed the exclusion of the spot from the devastating blaze to the presence there of these sacred texts. As the boy thought these texts to be holy, he carried these home with awe and reverence. He placed these in a sanctified place of his master's house. He worshipped these sacred texts daily. Sometime later, a monk happened to visit the merchant's house. The merchant offered him food with great veneration. The cowherd boy gifted 1 Acarya Srutasagara (circa fifteenth century A.D.) in the concluding colophons of the Sanskrit commentary on six-pahudas of Acarya Kundakunda. (xix)

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Niyamasara niyamasAra those texts to the great monk. For their acts of piety, the master and the boy received blessings from the monk. The master couple had no children. It so happened that the faithful boy died after some time. Due to his act of giving the gift of sacred texts to the monk, the boy was born as a son to the merchant. As time passed, this intelligent son became a great philosopher and religious teacher, Kundakunda by name. The story further turns to the religious pursuits of Sri Kundakunda. The mention of his name in the samavasarana of Lord Simandharasvami in Purva-Videhal as the wisest of mortals, the visit of two carana saints to have it verified, Sri Kundakunda's indifference to them on account of his deep meditation, their return in disgust, the misunderstanding cleared and reconciliation between the carana saints and Sri Kundakunda, and the latter's visit to the samavasarana of Lord Simandharasvami in PurvaVideha with the two carana saints. The merit of sastradana made him a great leader of thought and organizer of institutions. He secured the throne of Acarya and spent his life in usefulness and glory. [adapted from A. Chakravarti Nayanar (2009), "Acarya Kundakunda's Pancastikayasara", Third Edition, p. xix-xx.] Acarya Kundakunda's time A.N. Upadhye (1935), in his exhaustive and scholarly Introduction to 'Pracvacanasara'has summarized as under: "In the light of this long discussion on the age of Kundakunda wherein we have merely tried to weigh the probabilities after approaching the problem from various angles and by thoroughly thrashing the available traditions, we find that the tradition puts his age in the second half of the first century B.C. and the first half of the first century A.D. ..." He concludes: "I am inclined to believe, after this long survey of the available 1 As per the Jaina cosmology, there are five Meru and five Videha in the human region. Each Videha is divided into four regions formed due to division by rivers Sita and Sitoda. In five Meru of Videha there are twenty regions; if one Tirthankara is present in each region, there would be a minimum of 20 Tirthankara in five Videha-regions. Lord Simandharasvami is the Tirthankara present in the Purva-Videha region of Jambudvipa. (xx)

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Preface material, that Kundakunda's age lies at the beginning of the Christian era." It seems highly appropriate to go with this conclusion. Acarya Vidyananda, too, in his Foreword to 'Samayasara', concurs with this time of Acarya Kundakunda, "He graced the country with his divine presence in the first century B.C." [Vijay K. Jain (2012), "Acarya Kundakunda's Samayasara", p. v.] Acarya Kundakunda's works Acarya Kundakunda, who had great penchant for spiritual exposition, is universally accepted as the author of the following treatises: 1. Pancastikayasara 2. Samayasara 3. Pravacanasara 4. Niyamasara 5. Astapahuda or Asthapahuda i) Dansanapahuda or Darsanapahuda (36 gatha) ii) Suttapahuda or Sutrapahuda (27 gatha) iii) Carittapahuda or Caritrapahuda (45 gatha) iv) Bohipahuda or Bodhapahuda (62 gatha) v) Bhavapahuda (165 gatha) vi) Mokkhapahuda (106 gatha) vii) Lingapahuda (22 gatha) viii) Silapahuda (40 gatha) Besides these, the authorship of 'Rayanasara' is attributed to Acarya Kundakunda. However, as its several versions have different number and sequence of verses (gatha), some scholars are indecisive about attributing this treatise to Acarya Kundakunda. Every treatise mentioned above is a profound masterpiece, composed on the strength of knowledge Gnana) that is beyond-the-senses (atindriya). Even the best of brains found it difficult to comprehend and assimilate the Truth contained in these. This prompted some prominent and learned acarya, including Acarya Amstcandra and Acarya Jayasena, to write elaborate commentaries on some of Acarya Kundakunda's works to help (xxi)

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Niyamasara niyamasAra the ascetics as well as the laymen understand the concepts and tenets contained in these texts. Fortunate are those who are able to reach, read and assimilate the teachings contained in these Scriptures. Acarya Kundakunda is said to have written 84 pahuda but only the ones mentioned above are existent today. All his compositions are in Prakrit language. 'Niyamasara' of Acarya Kundakunda First, a brief on 'naya' - the particular standpoint The ordinary human being cannot rise above the limitations of his senses; his apprehension of reality is partial and it is valid only from a particular viewpoint. This leads to the 'nayavada' of the Jainas. When ordinary human knowledge is partial, a new method of stating our approach to the complex reality had to be devised, and that is the doctrine of conditional predications - syadvada. Thus, syaduada is the direct result of the strong awareness of the complexity of the object of knowledge and the limitation of human apprehension and expression. Objects possess innumerable attributes and may be conceived from as many points-of-view, i.e., objects truly are subject to all-sided knowledge (possible only in omniscience). What is not composed of innumerable attributes, in the sphere of the three times, is also not existent, like a skyflower. To comprehend the object from one particular standpoint is the scope of naya (the one-sided method of comprehension). Naya comprehends one specific attribute of the object but pramana - valid knowledge - comprehends the object in its fullness. Pramana does not make a distinction between the substance and its attributes but grasps the object in its entirety. But naya looks at the object from a particular point-of-view and puts emphasis on a particular aspect of the object. Bot] pramana and naya are forms of knowledge; pramana is sakaladesa - comprehensive and absolute, and naya is vikaladesa - partial and relative. Naya looks at the object from a particular point-of-view and presents the picture of it in relation to that view; the awareness of other aspects is in the background and not ignored. Thus, partial knowledge from a particular point-of-view that is under (xxii)

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Preface consideration is the object of naya and it helps in accuracy of expression through illustration (drstanta). Naya deals only with the particular pointof-view of the speaker and does not deny the remaining points-of-view, not under consideration at that time. Pramana is the source or origin of naya. It has been said in the Scripture, "On the acquisition of knowledge of a substance derived from pramana, ascertaining its one particular state or mode is naya." Naya is neither pramana nor apramana (not pramana). It is a part of pramana. A drop of water of the ocean can neither be considered the ocean nor the non-ocean; it is a part of the ocean. Similarly, a soldier is neither an army nor a non-army; he is a part of the army. The same argument goes with naya. Naya is partial presentation of the nature of the object while pramana is comprehensive. Naya does neither give false knowledge nor deny the existence of other aspects of knowledge. There are as many naya as there are points-of-view. The Scripture uses two broad classifications of standpoints (naya): 1) in terms of the substance (dravya) and the mode (paryaya) - the dravyarthika naya and the paryayarthika naya; and 2) in terms of the real or transcendental (niscaya) and the empirical (uyavahara) - the niscayanaya and the vyavaharanaya. 'Niyamasara' extensively employs the latter classification; this is now elaborated. Niscayanaya - It represents the true and complete point-of-view. There is no distinction between the substance (dravya) and its qualities (guna) and there is no figurative (upacarita) suggestion in the statement. The soul is one with the wealth of its attributes. Transcendental point-of-view (niscayanaya) has two main subdivisions: a) suddha niscayanaya: It holds the self in its pure and unconditioned state (the nirupadhi state) that has no associated karmic contamination. Disentangled from all its material environment and limitations, the self radiates in its pristine glory through the wealth of its infinite qualities. Pure and unalloyed expression of the nature of the self is the topic of suddha niscayanaya - e.g., "Omniscience (kevalajnana) is the soul." b) asuddha niscayanaya: This naya contemplates the self as (xxiii)

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Niyamasara niyamasAra caught in the meshes of material environment (the sopadhi state). The presence of karmic contamination makes it impure or asuddha. Its intrinsic glory is dimmed but still it is viewed as a whole with its complete nature as expressed in its attributes though somewhat warped by alien influences - e.g., "Sensory knowledge, etc., (matijnanadi) is the soul," and "Attachment, etc., (ragadi) is the soul." Vyavaharanaya - The empirical point-of-view (vyavaharanaya) makes distinction between the substance (dravya) and its qualities (guna) and there may be figurative (upacarita) suggestion in the statement. The term vyavahara implies analysis of the substance (dravya) with differentiation of its attributes (guna) from the underlying substance. The complex nature of the self is analyzed with respect to its diverse qualities, and attention is directed to any particular attribute that may be of current interest. Empirical point-of-view (uyavaharanaya), too, has two main subdivisions: a) sadbhuta vyavaharanaya: The term sadbhuta implies the intrinsic nature of the thing. Though essentially inseparable, this naya makes distinction between the substance (dravya) and its subdivisions like qualities (guna), modes (paryaya), nature (svabhava) and agent (karaka). This naya envisages distinction in an indivisible whole. Sadbhuta vyavaharanaya has two subcategories: a-1) anupacarita sadbhuta vyavaharanaya: This naya holds the self in its pure and uncontaminated state (nirupadhi state) but makes distinction between the substance (dravya) and its attribute (guna) - e.g., "Omniscience (kevalajnana) is the attribute of the soul," and "Right faith, knowledge and conduct constitute the path to liberation." a-2) upacarita sadbhuta vyavaharanaya: This naya holds the self as caught in the meshes of material environment (sopadhi state) and makes distinction between the substance (drauya) and its attribute (guna)-e.g., "Sensory knowledge (matijnana) is the attribute of the soul." b) asadbhuta vyavaharanaya: The term asadbhuta implies importation of alien substance or its qualities into the substance (xxiv)

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Preface under consideration or its qualities. In essence, asadbhuta vyavaharanaya envisages oneness in essentially distinct substances. The expression under this naya is figurative; e.g., an 'earthen-pot' is conventionally termed as a 'ghee-pot' due to its usage. Asadbhuta vyavaharanaya, too, has two subcategories: b-1) anupacarita asadbhuta vyavaharanaya: This naya makes no distinction between two substances that stay together and appear to be indistinct. Anupacarita has no metaphorical or figurative implication. For example, the statement, "This body is mine," is sanctioned by the intimate interrelation that exists between the soul and the body. Another example of this naya is, "The soul is the cause of material-karmas (dravyakarma)." b-2) upacarita asadbhuta vyavaharanaya: Upacarita is usage sanctified by convention but with no intrinsic justification. Here the alien thing with which the self is identified lacks intimate relation that exists between the soul and the body; e.g., "My ornament." Only in a figurative sense can one call the ornament as one's own; similarly, certain individuals, the son or the wife, as one's own. Identification of the self with other things is a figurative and transferred predication and that is upacarita asadbhuta vyavaharanaya. Though the transcendental point-of-view (niscayanaya) and the empirical point-of-view (vyavaharanaya) differ in their application and suitability, both are important to arrive at the Truth. The former is real, independent, and focuses on the whole of substance. The latter is an imitation, dependent, and focuses on the division of substance. The pure, transcendental point-of-view (niscayanaya) expounded by those who have actually realized the Truth about the nature of substances is certainly worth knowing. For those souls who are in their impure state (like the householder engaged in virtuous activity) the empirical point-ofview (uyavaharanaya) is recommended. The beginner is first trained through the empirical point-of-view (vyavaharanaya). Just as it is not possible to explain something to a non-Aryan except in his own nonAryan language, in the same way, it is not possible to preach spiritualism without the help of the empirical point-of-view (uyavaharanaya). (xxv)

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Niyamasara niyamasAra However, the discourse is of no use if the learner knows only the empirical point-of-view (uyavaharanaya); the transcendental point-of-view (niscayanaya) must never be lost sight of. Just like for the man who has not known the lion, the cat symbolizes the lion, in the same way, the man not aware of the transcendental point-of-view (niscayanaya) wrongly assumes the empirical point-of-view (vyavaharanaya) as the Truth. The learner who, after understanding the true nature of substances from both the transcendental as well as the empirical points-of-view, gets unbiased toward any of these gets the full benefit of the teachings. Acarya Amstcandra, in 'Purusarthasiddhyupaya', expresses beautifully the indespensability of both points-of-view - niscaya and uyavahara - to arrive at the Truth: ekanAkarSantI zlathayantI vastutattvamitareNa / antena jayati jainInItirmanthAnanetramiva gopI // 225 // Like the milkmaid who, while churning (to produce butter), pulls one end of the rope while loosening the other, the Jaina philosophy, using dual means - the pure, transcendental point-of-view (niscayanaya), and the empirical point-of-view (vyavaharanaya) - deals with the nature of substances, and succeeds in arriving at the Truth. The glory of 'Niyamasara' 'Niyamasara' is among the finest spiritual texts that we are able to lay our hands on in the present era. Only a supreme ascetic who is dispassionate (vitaraga), rid of delusion (moha) about the soul-nature, introverted (antaratma), and with the capacity to experience the pure-cognition (suddhopayoga), can expound with authority the nature of the soul (atma) from the real, transcendental point-of-view (niscayanaya). But such an ascetic will hardly have any reason or inclination to compose the Scripture for the benefit of the others. The ways of the Supreme-Beings (paramesthi), however, are amazing; the Omniscient (kevali) delivers his divine discourse without him having any desire to do so! Fortunate are we that Acarya Kundakunda was impelled to compose this Scripture to enlighten us. The subject matter of Niyamasara' would have remained intractable for (xxvi)

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Preface most of us but for the availability of the highly ornate and precise commentary in Sanskrit, called 'Tatparyavrtti', written by the Most Learned Acarya Padmaprabhamaladharideva (circa twelfth century Vikrama Samvat).1 'Niyamasara' comprises 187 verses (gatha), in twelve chapters (adhikara): Gianfecht 1. The Soul At the outset, Acarya Kundakunda declares that this holy Scripture is based on the teachings of the possessors of the direct (pratyaksa) perfect knowledge - the kevali, and the indirect (paroksa) perfect knowledge - the srutakevali. Explaining the word 'Niyamasara', he makes it clear that what must be done is the 'niyama'. And the 'niyama' is right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra). To exclude any contrary suggestion, the suffix 'sara' has been used. The 'niyama' is the way (marga) to attain liberation and the fruit is the supreme liberation (paramanirvana). The Three Jewels (ratnatraya) right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra) are not distinguished from the soul. However, in order to explain these three to the worthy souls treading the path to liberation, from the empirical (vyavahara) point-of-view, these are separated and described individually with their marks (laksana). Right faith (samyaktva or samyagdarsana) is to have belief in the sectfounder (apta), the Scripture (agama) and the substances of Reality (tattva). The sect-founder (apta) is the one with supreme qualities, having destroyed all imperfection. Words emanating from the mouth of the Supreme Lord (apta, paramatma), free from the fault of inconsistency - contradiction between an earlier and a subsequent statement - and pure, constitute the Scripture (agama). The Scripture expounds the nature of the substances - tattvartha. 1- Gregorian Year 2000 CE corresponds to Year 2057 in the Vikrama Samvat (VS) calendar. (xxvii)

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Niyamasara niyamasAra The knowledge, independent of the senses and all external objects, is the natural-knowledge (svabhavajnana) - omniscience (kevalajnana). unnatural-knowledge (vibhavajnana) is of two kinds: right-knowledge (samyagjnana) and wrong-knowledge (mithyajnana). The unnatural (vibhava) right-knowledge (samyagjnana) has four subdivisions: 1) sensory knowledge - matijnana, 2) scriptural knowledge - srutajnana, 3) clairvoyance - avadhijnana, and 4) telepathy - manahparyayajnana. The unnatural (vibhava) wrong-knowledge (mithyajnana) has three subdivisions: 1) wrong sensory knowledge - kumati, 2) wrong scriptural knowledge-kusruta, and 3) wrong clairvoyance-kuavadhi. Similarly, perception-cognition (darsanopayoga) is of two kinds: natural (svabhava) and unnatural (vibhava). Perception-cognition (darsanopayoga) which is independent of the senses and the external objects is called the natural-perception-cognition (svabhava-darsanopayoga); this is also called kevaladarsana. Based on the cause and the effect, it is of two kinds: the cause-natural-perception-cognition (karana-svabhavadarsanopayoga) and the effect-natural-perception-cognition (karyasvabhava-darsanopayoga). The states of existence that are the result of the karmic influence on the soul are the unnatural-modes (vibhava-paryaya). The states of existence free from the karmic influence are called the natural-modes (svabhavaparyaya). From the standpoint-of-substance - dravyarthika naya - the soul (jiva) is different from the modes (paryaya), but from the standpoint-of-modes - paryayarthika naya - the soul is one with the modes. The soul is known by these two standpoints. 2. The Non-soul 375anfecht The matter (pudgala dravya), the medium of motion (dharma dravya), the medium of rest (adharma dravya), the space (akasa dravya) and the time (kala dravya) are the five non-soul (ajiva) substances. The substance (dravya) comprising matter (pudgala) has two divisions: the atoms (anu or paramanu) and the molecules (skandha). The molecules (skandha) have six classifications and the atoms (anu or paramanu) have two classifications. (xxviii)

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Preface That which is the cause of these four forms of matter - the earth (prthivi), the water (jala), the fire (agni), and the air (vayu) - is to be known as the cause-atom (karana-paramanu). The smallest possible division of the molecule (when no further division of its spatial unit is possible) is to be known as the effect-atom (karya-paramanu). The modification (parinama) of the matter (pudgala) that is independent of the other matter is its natural-mode (svabhava-paryaya). The modification (parinama) of the matter (pudgala) in form of molecule (skandha), that is dependent on the other matter, is its unnatural-mode (vibhava-paryaya). The medium of motion (dharma dravya) is the instrumental cause that assists the souls (jiva) and the matter (pudgala) in their motion (gamana). The medium of rest (adharma dravya) is the instrumental cause that assists the souls (jiva) and the matter (pudgala) in their rest (sthiti). The space (akasa dravya) is the instrumental cause that provides accommodation (avagahana) to all substances - souls (jiva), etc. The empirical (vyavahara) substance of time (kala) is of two kinds: the samaya and the avali. Or, it is of three kinds: the past (atita), the present (vartamana) and the future (anagata). The real (niscaya) time - the substance (dravya) of the time (kala) - comprises time-atoms (kalanu) inhabiting the entire universe-space (lokakasa). Five substances the soul (jiva), the physical matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (akasa) - are known as 'astikaya'. = The corporeal (murta) matter (pudgala) has numerable (samkhyata), innumerable (asamkhyata) and infinite (ananta) space-points (pradesa). The medium of motion (dharma), the medium of rest (adharma) and each individual soul (jiva) have innumerable (asamkhyata) space-points. The universe-space (lokakasa), too, has innumerable (asamkhyata) spacepoints, while the non-universe-space (alokakasa) has infinite (ananta) space-points. The substance of time (kala) has no space-points (pradesa); each time-atom (kalanu) consists of a single space-point and, therefore, it is termed non-corporeal (amurta). The matter (pudgala) is corporeal (murta) and the remaining substances (dravya) are non-corporeal (amura). The soul (jiva) has the quality (guna) of consciousness (cetana) and the remaining substances do not have (xxix)

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Niyamasara niyamasAra consciousness (cetana). 3. The Pure Thought-activity 16GHTGETCH The external objects - souls (jiva), etc. - are worth rejecting. Only the own-soul - nijatma or paramatma - rid of impurities of qualities (guna) and modes (paryaya) due to bondage with the karmas, is worth accepting. The soul (atma) in its pure, nirupadhi state has no place for thoughtactivities, honour and dishonour, pleasure and pain, duration-bondage (sthitibandhasthana), nature-bondage (prakrtibandhasthana), fruitionbondage (anubhagabandhasthana), and quantity-of-space-pointsbondage (pradesabandhasthana). It has no dispositions or thoughtactivities - bhava - arising from the destruction (ksaya), the destructioncum-subsidence (ksayopasama), the fruition (udaya), or the subsidence (upasama), of karmas. It has no wandering in the four states (gati) of existence, birth (janma), old-age (jara), death (marana), disease (roga), sorrow (soka), lineage (kula), seat-of-birth (yoni), classes of biological development (jivasthana), and variations according to the method of inquiry into its nature (marganasthana). It has no activities of the mind, the speech, and the body; it is nirdanda. It is one-only - nirdvandva, without-infatuation - nirmama, without-body-nihsarira, independent - niralamba, without-attachment - niraga, without-fault - nirdosa, without-delusion - nirmudha, and without-fear - nirbhaya. It has no possessions - nirgrantha, without-attachment - niraga, without-stings - ninsalya, free from all defects - sarvadosavimukta, without-desire - niskama, without-anger - nihkrodha, without-pride - nirmana, and without-excitement - nirmada. It has no senses indriya) of colour (varna), taste (rasa), smell (gandha), and touch (sparsa). It has no modes (paryaya) classified as the three sexes - female (stri), male (purusa), and neuter (napumsaka). It has no bodily-structure (samsthana) and bodilyjoints (samhanana). It has no taste (rasa), colour (rupa or varna) and smell (gandha). It is imperceptible - aprakata. It is with consciousness (cetana). It is without-sound (asabda) and cannot be apprehended through a symbol or a sense-organ-alinga-grahana. From the pure, transcendental point-of-view, the transmigrating souls - samsari jiva - are same as the liberated souls - siddhatma - as these too (xxx)

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Preface are free from old-age (jara), death (marana) and birth (janma), and endowed with eight supreme qualities (guna). The soul's own-nature (svabhava) is its own-substance (svadravya); this must be accepted. The faith, without perverse comprehension, on the substances of Reality is right faith (samyaktua or samyagdarsana), and the knowledge of these, without imperfections of doubt (samsaya), delusion (vimoha), and misapprehension (vibhrama) is right knowledge (samyagjnana). Or, faith on the substances of Reality without the faults of wavering (cala), contamination (malina), and quivering (agadha) is right faith (samyaktva or samyagdarsana), and the disposition to know substances in regard to their worthiness for acceptance (upadeya) or rejection (heya), is right knowledge (samyagjnana). The external (bahya) - instrumental - causes (nimitta) of right faith (samyaktva or samyagdarsana) are the Scripture and the men wellversed in it, and the internal (antaranga) - substantive - cause is the destruction of karmas like the faith-deluding (darsanamohaniya). Right faith (samyaktua or samyagdarsana) and right knowledge (samyagjnana) are the harbingers of liberation (moksa). Right conduct (samyakcaritra), too, is the harbinger of liberation (moksa). Right conduct (samyakcaritra) from the empirical (vyavahara) point-ofview is to observe conventional austerities (tapa, like fasting) and from the real (niscaya) point-of-view it is to observe internal austerities (tapa - getting established in the pure-soul-substance). 4. The Empirical Right-conduct Eraf s chr Five vows (urata), fivefold regulations (samiti), threefold control (gupti), and five Supreme-Beings (paramesthi) have been described in this chapter. The first vow (vrata) of non-injury (ahimsa) is to get rid of the disposition of commencement-of-activity (arambha) after ascertaining the details of the living beings (jiva). The second vow (urata) of truthfulness (satya) is to get rid of the disposition of speaking what is not commendable. The third vow (urata) of non-stealing (acaurya) is not to entertain the disposition of taking objects belonging to others. (xxxi)

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Niyamasara niyamasAra The fourth vow (urata) of chastity (brahmacarya) is to get rid of the disposition of copulation (maithuna) on seeing the form of a woman. The fifth vow (urata) of non-possession (aparigraha) is to renounce, with the disposition of utter detachment, all external-possessions (parigraha). Observing the regulation-in-walking (irya samiti) entails walking on the trodden path that is free from organisms, during daytime, looking critically a distance of four arm-length. Observing the regulation-in-speaking (bhasa samiti) entails speaking only that which is beneficial to self as well as others and renouncing speech that is slandering, ridiculing, harsh, defaming, and self-praising. Observing the regulation-in-eating (esana samiti) entails accepting pure (prasuka) and worthy (prasasta) food given (with devotion) by others, without the three faults of doing (krta), causing it done (karita) and approval (anumodana). Observing the regulation-in-lifting-and-laying-down (adana-niksepana samiti) entails being watchful while lifting and laying down implements, like the sacred-books (pustaka, sastra) and the water-pot (kamandalu). Observing the regulation-in-disposing-excreta (pratisthapana samiti) entails disposing excreta in a place that is without obstruction by others, concealed and not a microhabitat. The control-of-mental-activity (manogupti) is abstaining from inauspicious dispositions due to impure-thoughts (kalusata), delusion (moha), thought-designations (samjna), attachment (raga), and aversion (dvesa). The control-of-vocal-activity (vacanagupti) is abstaining from the speech that involves stories (katha) pertaining to women (stri), kings (raja), thieves (cora), and food (bhakta), etc., or, refraining from speaking the untruth, etc. The control-of-bodily-activity (kayagupti) is abstaining from bodilyactivities like binding (bandhana), piercing (chedana), killing (marana), contracting (akuncana), and expanding (prasarana). From the real point-of-view, however, abstaining from bodily-activities - kayotsarga - is the control-of-bodily-activity (kayagupti); or, kayagupti is said to be abstaining from (sinful) activities, like injury (himsa). (xxxii)

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Preface The Arhat is rid of the four inimical (ghati) karmas, and endowed with supreme qualities, like omniscience (kevalajnana), besides appearance of thirty-four miraculous-happenings (atisaya). The Liberated Souls (the Siddha) are rid of the eight kinds of karmas, and endowed with supreme eight qualities (guna). They stay eternally at the summit of the universe. The Chief-Preceptors (Acarya) practise the five-fold observance (acara) [in regard to faith (darsana), knowledge (jnana), conduct (caritra), austerities (tapa), and power (virya)], subdue the five senses (indriya), are resolute (dhira), and are earnest (gambhira) in respect of their qualities (guna). The Preceptors (Upadhyaya) are indomitable teachers of the substances of Reality as expounded by Lord Jina; they entertain no desires and are endowed with the Three Jewels (ratnatraya) of right-faith (samyagdarsana), right-knowledge (samyagjnana) and right-conduct (samyakcaritra). The Ascetics (Sadhu) are free from all (worldly) occupations, absorbed incessantly in four kinds darsana, jnana, caritra and tapa of adoration, without-possessions (nirgrantha), and rid of delusion (moha). The Real Repentance paramArthapratikramaNAdhikAra The (pure) soul is not the mode (paryaya) of the infernal-being (naraka), the plant-and-animal (tiryanca), the human (manusya), and the celestialbeing (deva). It is not in any soul-quest (marganasthana), stage of spiritual development (gunasthana), or class of biological development (jivasasthana). It is not a child (bala), old (vrddha), or young (taruna). It is not attachment (raga), aversion (duesa), or delusion (moha). It is not anger (krodha), pride (mana), deceit (maya) or greed (lobha). It is not the cause of these. It is not the doer (karta), the administrator (karayita), or the approver (anumodaka) of these. 5. On acquisition of the power-of-discernment - bheda-vijnana - the soul adopts equanimity (madhyastha-bhava, samya); the adoption of equanimity is (right) conduct (caritra). Repentance (pratikramana) takes place to the one who, shunning all (xxxiii)

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Niyamasara niyamasAra forms of speech and leaving aside all dispositions of attachment (raga), etc., meditates on the pure soul (atma). The soul engaged in adoration (aradhana) of the soul itself, particularly leaving aside all transgressions, is repentance (pratikramana). The soul established in self-absorption - acara - leaving aside everything that is other than the self - anacara - is repentance (pratikramana). The soul established in the right path as expounded by Lord Jina, leaving aside the opposite path, is repentance (pratikramana). The soul rid of stings (salya) has the dispositions that are without-stings - nihsalya; it is repentance (pratikramana). The soul rid of the disposition of slackness in yoga and which observes the threefold control (gupti) is repentance (pratikramana). The soul established in the virtuous (dharmya) or the pure (sukla) meditation (dhyana), leaving aside the sorrowful (arta) and the cruel (raudra) meditation, is repentance (pratikramana). The soul that entertains the disposition of the "Three Jewels' comprising right-faith, right-knowledge and rightconduct, leaving aside completely wrong-faith, wrong-knowledge and wrong-conduct, is repentance (pratikramana). The soul is the supreme object and meditation on the soul (atma) is repentance (pratikramana). The ascetic (muni, sadhu) who, having understood the nature of repentance (pratikramana) from the Scripture, follows the instruction, performs repentance (pratikramana) during that period. 6. The Real Renunciation nizcayapratyAkhyAnAdhikAra Meditation on the soul, shunning all speech-activity as well as auspicious and inauspicious dispositions, is renunciation (pratyakhyana). The knowing Self - jnani - meditates thus: I am of the nature of infiniteknowledge (kevalajnana), infinite-perception (kevaladarsana), infinitebliss (anantasukha) and infinite-strength (kevalasakti). "I" am that which does not give up own-nature, does not take in even an iota of anything external, and is (just) all-knowing and all-perceiving. "I" am the soul free from the four kinds of karmic bondage. I renounce infatuation (mamatva) and get established in non-infatuation (nirmamatva); the soul is my support and I leave aside everything else. The soul (atma) is in my knowledge (jnana), perception (darsana), and conduct (caritra); it is in my renunciation (pratyakhyana), stoppage-of-karmas (samvara), and pure-cognition (suddhopayoga). The Self (jiva) dies alone, and alone, by (xxxiv)

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Preface itself, takes birth. As it gets rid of all dirt, alone it attains liberation. The soul (atma) alone belongs to me; all concomitant dispositions are external to me. I renounce all blemishes of conduct (caritra) by the threefold purity - of the mind, the speech and the body - and adopt the threefold conduct (caritra) that is supreme (nirakara). I observe equanimity (samyabhava) toward all living beings, I have no enmity toward any of them; renouncing all desires, I certainly establish myself in supreme meditation (samadhi). He, who is free from passions (kasaya), controls the senses (indriya), endures afflictions (parisaha), makes effort to enhance the purity of the soul, and frightened of the cycle of transmigration, attains blissful renunciation (pratyakhyana). 7. The Supreme Confession (Introspection) PHIMahfetchle Meditation on the soul that is rid of nokarma (five kinds of bodies), (eight kinds of) karmas, and unnatural (vibhava) modes (paryaya), is confession (alocana). The Scripture has classified confession (alocana) into four kinds - 1)alocana - vigilant of faults; 2) alunchana - eradication of faults; 3) avikrtikarana - removal of perversions; and 4) bhavasuddhi - purity of thoughts. The ascetic, who, after establishing his soul (atma) in its own-nature, sees (and experiences) only such a soul, is alocana, i.e., vigilant of faults. The soul established in its inherent nature or capacity (parinama), that is self-dependent (svadhina) equanimity (samabhava), is called alunchana - eradication of faults. Meditation, with equanimity (madhyastha-bhava), on the soul that is utterly distinct from the karmas and is the abode of pristine qualities (guna), should be known as avikrtikarana -removal of perversions. The disposition (bhava) that is rid of lust (mada, madana), pride (mana), deceitfulness (maya), and greed (lobha) is the purity of thoughts - bhavasuddhi. 8. The Real Expiation Tesfagarelyreifaltirfetchle Expiation (prayascitta) is the dispositions (bhava) of observing vows (vrata), carefulness (samiti), supplementary vows (sila), and self (xxxv)

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Niyamasara niyamasAra restraint (samyama). From the real point-of-view, expiation (prayascitta) is the disposition of eliminating own (impure) thought-activities like anger (krodha), and meditating on the soul's own-qualities (nijaguna). The four passions (kasaya) are vanquished as follows: anger (krodha) by forbearance (ksama), pride (mana) by modesty (mardava), deceitfulness (maya) by straightforwardness (arjava) and greed (lobha) by contentment or purity (sauca). The ascetic who is incessantly absorbed in the soul (atma), characterized by supreme comprehension (bodha), knowledge (jnana) and thought (citta), is expiation (prayascitta). In short, all of the excellent austerity (tapa), the cause of destruction of many karmas, that the supreme ascetics observe, is to be known as expiation (prayascitta). To attain the 'Three Jewels' (ratnatraya), one must meditate on the soul (atma) renouncing all speech-activity - auspicious (subha) and inauspicious (asubha) - and also the dispositions of attachment (raga), etc. To attain real withdrawal-from-bodily-activity (kayotsarga), one must meditate, without-inquisitiveness (nirvikalpa), on the soul (atma), renouncing absorption in all external substances, including the body. 9. The Supreme Meditation paramasamAdhi adhikAra Supreme-meditation (paramasamadhi) is renouncing all speech-activity and meditating, with a disposition without-attachment (vitaraga), on the soul (atma). Supreme-meditation (paramasamadhi) is meditating on the soul (atma) with self-restraint (samyama), self-adoration (niyama) and self-absorption (tapa or adhyatma). Without equanimity (samayika or samatabhava) there is no use living in the forest, mortification of the body, fasting of various kinds, studying, and observing silence. Enduring equanimity is attained by getting rid of all sinful (savadya) activity, by practising the threefold control (gupti) and by confining the senses (indriya). Further, the disposition of calmness and composure (samya) for all living beings - sthavara and trasa - attains enduring equanimity. The soul (atma) that is riveted to self-restraint (samyama), self-adoration (niyama) and self-absorption (tapa or adhyatma) attains enduring equanimity. The soul (atma) without aberrations of attachment (raga) and aversion (dvesa), rid of the sorrowful (arta) and the cruel (raudra) meditation, and of merit (punya) and demerit (papa), attains enduring equanimity. (xxxvi)

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Preface He, who does not entertain quasi-passions (nokasaya) of laughter (hasya), liking (rati), grief (soka), and disliking (arati), attains enduring equanimity. Acarya Kundakunda concludes by saying that he, who is incessantly engaged in virtuous-meditation (dharmyadhyana) and puremeditation (sukladhyana), attains enduring equanimity. 10. The Supreme Devotion 42491f7to 3hfechr Devotion (bhakti) to liberation (nirvana) is devotion to the 'Three Jewels' (ratnatraya) - right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra). The one who puts his devotion to the liberated souls - the Siddha, too, is said to have devotion to liberation. Devotion to liberation leads to the attainment of the 'Self that is endowed with the independent (self-dependent) qualities (guna). Only the one who rids his soul of attachment (raga), etc., and all volitions (vikalpa), has devotion to concentration of the mind - yogabhakti. All great souls have attained Perfect Bliss - nirurti-sukha - only through devotion to concentration of the mind - yogabhakti. 11. The Supreme Essential fargeleuchiage 3TfTche To be independent, i.e., not dependent on others, is called the essential (avasyaka) duty (karma) of the soul (jiva). The essential (avasyaka) is the means (ukti) of attaining the bodyless (asarira) state of the soul. The ascetic (sramana) with inauspicious (asubha) disposition is dependenton-others (anyavasa). The ascetic (sramana) who, although adept in restraint (samyama) but engages in auspicious (subha) disposition, is dependent-on-others (anyavasa). He, whose thought-activities revolve around the substance-quality-mode (dravya-guna-paryaya), too, is dependent-on-others (anyavasa). He, who meditates on the soul that is pristine (nirmala) by nature, certainly, is self-dependent (avasa or atmavasa); this is known as the essential-duty (avasyaka karma). To attain the essential (avasyaka), concentrate on the soul-nature (atmasvabhava); this only results in the soul's perfection in asceticism. The ascetic (muni, sramana) equipped with the essential (avasyaka) is the introverted-soul (antaratma), and the ascetic without the essential (avasyaka) is the extroverted-soul (xxxvii)

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Niyamasara niyamasAra (bahiratma). The extroverted-soul (bahiratma) indulges in internal (with self) and external (with others) talking (volition); the introverted-soul (antaratma) does not indulge in such talking. The ascetic (muni, sramana), established incessantly in real (niscaya) conduct (caritra) through activities like repentance (pratikramana), ascends the stage of passionless conduct-without-attachment (vitaraga caritra). All these - recitation of texts pertaining to repentance (pratikramana), renunciation (pratyakhyana), self-adoration (niyama), and confession (alocana) - are forms of study (svadhyaya) (of the Scripture). Acarya Kundakunda declares that if you have the strength, have recourse to repentance (pratikramana), etc., that involves meditation (dhyana) on the Self; if you lack strength, put faith in these. 12. The Pure-cognition Teslueint 3fechar From the empirical (vyavahara) point-of-view, the Omniscient (kevali) knows and sees everything, but from the real, transcendental (niscaya) point-of-view, the Omniscient (kevali) knows and sees the Self. Just as the light and the heat manifest simultaneously in the sun, knowledge and perception arise simultaneously in the Omniscient. There is contradiction in the belief that knowledge (jnana) illumines the others, perception (darsana) illumines the self, and the soul (atma) illumines both, the self and the others. If knowledge (jnana) were to illumine only the others, it will be distinct from perception (darsana) which is said to illumine only the self. From the empirical point-of-view - vyavaharanaya - perfect-knowledge (kevalajnana) is said to know fully all objects of the three times (the past, the present, and the future). From the real or transcendental point-of-view-niscayanaya - the soul (atma) is inseparable from knowledge (jnana) and perception (darsana). Since knowledge (jnana) illumines the self, therefore, perception (darsana) also illumines the self. Since the soul (atma) illumines the self, therefore, perception (darsana) also illumines the self. There is nothing wrong if someone says that the Omniscient Lord sees only the soul's own-nature (svabhava) and not the universe (loka) and the non-universe (aloka). As objects like the pot and the board get reflected in the mirror without the mirror wanting to reflect these, all objects-of (xxxviii)

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Preface knowledge (jneya) of the three times get reflected in the knowledge of the Omniscient Lord without him having any desire to know these. There is no contradiction if someone says that the Omniscient Lord knows the universe (loka) and the non-universe (aloka), but not the soul (atma). This statement relies on the empirical-point-of-view (vyavaharanaya). Knowledge (jnana) is the own-nature (svarupa) of the soul (atma), therefore, the soul knows the soul. If knowledge (jnana) is unable to know the soul (atma), it will become distinct from the soul. Knowledge (jnana) is the soul (atma), and the soul (atma) is knowledge (jnana). Also, perception (darsana) is the soul (atma) and the soul (atma) is perception (darsana). It follows that both, knowledge (jnana) and perception (darsana), illumine the self and the others. Since the Omniscient (kevali) knows and sees but entertains no volition, he is said to be free from (fresh) karmic bondage. Since the speech or bodily activities of the Omniscient (kevali) do not result from transformation of the mind or from volition, he is free from karmic bondage. With the termination of the life-determining (ayuh) karma of the Omniscient Lord, all remaining karmic-subtypes are destroyed completely. Immediately thereafter, in one instant (samaya), the soul reaches the summit of the universe (loka). The perfect-soul-substance the cause-soul (paramatmatattva, karana paramatma) - is free from birth, old-age and death, rid of the eight kinds of karmas, pristine, endowed with four qualities, like infinite-knowledge. It is imperishable, indestructible, and indivisible. It is free from obstruction - avyabadha, sense-independent - atindriya, unparalleled (anupama), rid of merit (punya) and demerit (papa), free from rebirth (punaragamana), eternal (nitya), non-transient (acala), and independent (analamba). - In liberation (nirvana), there are no misery (duhkha), no (worldly) happiness (sukha), no affliction (pida), no obstruction (badha), no death (marana), and no birth (janma). There are no senses (indriya), no calamity (upasarga), no delusion (moha), no surprise (vismaya), no sleep (nidra), no thirst (trsa), and no hunger (ksudha). There are no karma (xxxix)

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Niyamasara niyamasAra (karma) and quasi-karma (nokarma), no anxiety (cinta), no sorrowful (arta) and cruel (raudra) meditation (dhyana), no virtuous (dharmya) and pure (sukla) meditation (dhyana). The liberated-soul (the Siddha) is characterized by infinite-knowledge (kevalajnana), infinite-perception (kevaladarsana), infinite-happiness (kevalasukha), infinite-energy (kevalavirya), incorporealness (amurtatva), existence (astitva), and with-space-points (sapradesatva). It has been expounded that liberation (nirvana) is the liberated-soul (the Siddha) and the liberated-soul (the Siddha) is liberation (nirvana). To conclude, the Scripture 'Niyamasara' discourses the right exertion - niyama - for the soul, and its fruit. The right exertion - niyama - is the "Three Jewels' (ratnatraya) - right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra). The first three chapters are discourse on right faith (samyagdarsana) and right knowledge (samyagjnana). The fourth chapter is discourse on right conduct (samyakcaritra), from the empirical (uyavahara) point-of-view. Chapters five to twelve are discourse on right conduct (samyakcaritra), from the real, transcendental (niscaya) point-of-view. The fruit is the supreme liberation (paramanirvana). I make deep obeisance to the supremely holy Acarya Kundakunda, the composer of the Supreme Scripture 'Niyamasara'. Acarya Kundakunda stood out in the assembly of the sages like the moon in the assembly of the constellations of stars. My salutation also to the Most Learned Acarya Padmaprabhamaladharideva who has elucidated, through his profound composition 'Tatparyavrtti', the true import of each gatha of 'Niyamasara'. Divine Blessings of Acarya Vidyananda (AcArya vidyAnanda) At the young age of twenty, Acarya Vidyananda (b. 22 April, 1925, in Shedbal, Karnataka), embarked on the virtuous path of Jaina asceticism by embracing the eleventh and the last stage in the householder's path called the uddista tyaga pratima and became a ksullaka on 15 April, 1945, to be known henceforth as Ksullaka Parsvakirti varni. (xl)

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Preface Not content with the observance of the partial vows of a ksullaka, and realizing the necessity of a more rigorous life of restraint and austerity in his spiritual advancement, Ksullaka Parsvakirti varni took to the arduous path of Jaina asceticism (muni diksa) on 25 July, 1963, in Delhi, when he was christened Muni 108 Vidyananda by his guru Acarya 108 Desabhusana. He became a digambara' muni, free from all vestige of cloth and other worldly appurtenance. A digambara ascetic (nirgrantha muni) since last fifty-five-plus years, Acarya Vidyananda dwells in the soul within through the fire of concentration. He meditates on the self, through the medium of the self. He meditates on the pure, effulgent soul through the instrument of his soul imbued with the 'Three Jewels' (ratnatraya) - right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra)- of the path to liberation. He does not deliberate for long on any task inimical to the soul-knowledge. If due to any reason he must undertake some activity of speech and body, he performs it with indifference. He experiences discontent in external sense-objects and happiness in contemplation of the soul-nature. He reckons that no substance other than the soul is potent enough to either assist or obstruct the functioning of the soul. By thus renouncing attachment (raga) and aversion (dvesa), he has built a shield around his soul to protect it from extraneous influence. He is ever engaged in concentration (ekagrata), and study of the Scripture. Conventionally, concentration is to establish the soul in the "Three Jewels' (ratnatraya), or the three limbs (anga) of the soul. From the real point-of-view, however, the soul is one whole (angi), without-parts (abheda). Concentration is the means to savour the nectar found in own soul. It is said that the study of the Scripture bears the fruit of meditation through subjugation of the senses (indriya) and the passions (kasaya). As a rule, the study of the Scripture destroys the heap of delusion (moha). This explains his deep inclination toward the study of the Scripture. Acarya Vidyananda has showered me with his divine blessings whenever I took up any project involving work on the Holy Scripture. His divine blessings have had wondrous effect in making both, the process as well as the end-result, most gratifying for me. I bow my head in utter reverence to Acarya Vidyananda. (xli)

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Niyamasara acarya Sambhavasagara (AcArya saMbhavasAgara ) - the epitome of renunciation (tyaga) niyamasAra Muni Sambhavasagara (b. 3 May, 1941) had adorned Jaina asceticism (muni diksa) on 9 July, 1967, in Hummaca Padmavati, from Acarya 108 Mahavirakirti. Acarya 108 Mahavirakirti, at the time of his 'samadhi' (the stage of meditation while embracing death), adorned Muni Sambhavasagara with the title 'sthavira', meaning 'steadfast' or 'unswerving'. On 9 January, 1987, as per the instruction of Acarya 108 Vimalasagara, Muni Sambhavasagara was accorded the title of ''Acarya'. The Jaina Doctrine highlights that the body and the soul are two entirely distinct substances; modifications that our body undergoes are not the modifications of the soul. The body is made up of the sense organs but the soul is devoid of the senses. The body is devoid of the knowledge but the soul is the knowledge, besides other attributes. The body is perishable but the soul is imperishable. Only the body experiences origination, survival and extinction. The body has a beginning and an end, but the soul has neither beginning nor end. Acarya Pujyapada discourses in Istopadesa: na me mRtyuH kuto bhItirna me vyAdhiH kuto vyathA / nAhaM bAlo na vRddho'haM na yuvaitAni pudgale // 29 // I do not die; what should I fear death for? I do not suffer from disease; what can cause me pain? I am not a child; I am not an old man; I am not a young man. All these are attributes of the physical matter (pudgala). The conduct (caritra) of the true ascetic (muni) must conform to the Doctrine mentioned above. The subject of his inclination, attention and concentration must be the soul and not the body. A difficult proposition, indeed! Acarya Sambhavasagara follows such exalted conduct (caritra) in letter and in spirit. Since 1998, he has renounced all cereals (anna - food grain). Further, he has renounced six kinds of 'rasa' - the toothsome victuals. His food (ahara) does not include milk, curd, sugar, salt, oil and clarified-butter (ghee). Green leafy vegetables, too, are excluded. I make obeisance humble to the Lotus Feet of Acarya Sambhavasagara. (xlii)

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Preface Acarya Srutasagara ( 3Heref staart) - the silent guide O Acarya Srutasagara! Literally, your name means the ocean (sagara) of the Scripture (sruta)'. Your name is true to your qualities; you not only have exceptional knowledge of the Scripture but also follow assiduously the prescribed rules of conduct (caritra). Your elation on hearing that this English translation, with explanation, of 'Niyamasara'was nearing completion exemplified your adoration for the Scripture. Your behind-the-scences effort - in getting the Divine Blessings of Acarya Vidyananda and in proofreading - is the result of your deep devotion to the Scripture. In order to attain self-knowledge - the supreme light within that destroys the darkness of ignorance - I bow to you, O Acarya Srutasagara. Dr. Chakravarthi Nainar Devakumar - the trusted advisor Few individuals have the capability to strike the right balance between worldly pursuit and spiritual advancement. Worldly pursuit is transient; it secures the present at the expense of the future. Spiritual advancement is enduring; it secures long-lasting future well-being at the expense of the present. Dr. Chakravarthi Nainar Devakumar has not only attained (xliii)

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Niyamasara niyamasAra distinction in worldly pursuit in terms of education and position, he is a fine scholar of the Jaina Scripture. With his deep knowledge of the Jaina Doctrine, he has very considerably vanquished wrong belief, nescience, and passions like attachment and aversion. Rid of these faults, his soul is largely shielded from fresh karmic bondage and is thus regaining its pristine own-nature, by the day. Proficient in both languages, the Sanskrit as well as the English, he proofread the present work with devotion and dedication. Reading the proofs meticulously and with deep concentration, he highlighted major flaws, including typos, infelicities, inaccuracies and incompleteness, attributable to my negligence, ignorance and inadequacy. If this work is more or less free from errors, the credit must go to Dr. Devakumar. My thanks to Dr. Devakumar also for writing the research-based and scholarly Foreword for the book; his informative Foreword has certainly added to the glory of the publication. The process of working on this profound Scripture - Niyamasara - has been most rewarding. It has firmed up my belief in the sublime Jaina Doctrine. It has filtered out many imperfections of doubt (samsaya), delusion (vimoha or anadhyavasaya), and error (vibhrama or viparyaya) from my knowledge. With a sense of fulfilment, I present this treatise in the hands of the potential (bhavya) readers aspiring to tread the path to liberation. - Vijay K. Jain 12 May, 2019 Dehradun, India (xliv)

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ACKNOWLEDGMENT All that is contained in this book has been excerpted, adapted, or translated into English from a number of authentic Jaina texts. Due care has been taken to conserve the essence of the Holy Scripture composed by the ancient preceptors (purvacarya).. Contribution of the following publications in preparation of the present volume is gratefully acknowledged: 1. hindI anuvAda - paM. parameSThIdAsa nyAyatIrtha (1984), zrImad bhagavat kundakundAcAryadeva praNIta niyamasAra, sAhitya prakAzana evaM pracAra vibhAga, zrI kundakunda kahAna digambara jaina tIrtha surakSA TrasTa, e-4, bApUnagara, jayapura-302015, pA~cavA~ saMskaraNa. 2. paM. pannAlAla sAhityAcArya (1970), zrIbhagavatkundakundAcArya kundakunda-bhAratI, zruta bhaNDAra va grantha prakAzana samiti, phalTana. 3. saMpAdana - DaoN. kamalacanda sogANI (2015), AcArya kundakunda racita niyamasAra (khaNDa-1 va khaNDa-2). apabhraMza sAhitya akAdamI jainavidyA saMsthAna. zrImahAvIrajI (rAjasthAna). 4. TIkA - AryikA zrI jJAnamatI mAtAjI (2005), zrImadbhagavatkundakundAcArya praNIta niyamasAra-prAbhRta, digambara jaina triloka zodha saMsthAna, hastinApura (meraTha)-250404, dvitIya saMskaraNa. 5. siddhAntAcArya paM. phUlacandra zAstrI (2010), AcArya pUjyapAda viracita sarvArthasiddhi, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, solahavA~ saMskaraNa. 6. TIkA - AryikA zrI vizuddhamati mAtAjI, sampAdana - bra. paM. ratanacanda jaina 'mukhtAra' va DaoN. cetanaprakAza pATanI (1974), zrImannemicandra siddhAntacakravarti viracita trilokasAra, zrI zAntivIra digambara jaina saMsthAna, zrImahAvIrajI (rAjasthAna). 7. TIkA - AryikA zrI vizuddhamati mAtAjI, sampAdana - DaoN. cetanaprakAza pATanI (2008), zrIyativRSabhAcArya viracita tiloyapaNNattI, zrI 1008 candraprabha digambara jaina atizaya kSetra, deharA-tijArA (rAjasthAna), tRtIya saMskaraNa. 8. siddhAntAcArya paM. kailAzacandra zAstrI (2013), mAilladhavala-viracita Nayacakko (nayacakra), bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, pA~cavA~ saMskaraNa. (xlv)

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Niyamasara niyamasAra 9. DaoN. pannAlAla jaina sAhityAcArya (2015), AcArya jinasena viracita harivaMzapurANa, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, pandrahavA~ saMskaraNa. 10. DaoN. pannAlAla jaina sAhityAcArya (2015), AcArya jinasena viracita AdipurANa, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, solahavA~ saMskaraNa. 11. DaoN. e. ena. upAdhye evaM siddhAntAcArya paM. kailAzacandra zAstrI (2014), AcArya nemicandra siddhAntacakravarti racita gommaTasAra jIvakANDa, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, chaThA saMskaraNa. 12. saMpAdana - paM. bAlacandra siddhAntazAstrI (1980), AcArya guNabhadra viracita __AtmAnuzAsanam, jaina saMskRti saMrakSaka saMgha, solApura 13. saMpAdana - AcAryaratna zrI dezabhUSaNajI mahArAja (2012), NamokAra grantha, gajendra granthamAlA, dharmapurA, dillI-110006, dazama AvRtti. 14. Chakravarti Nayanar, A. (Prof.) (2009), "Acarya Kundakunda's Pancastikaya-Sara", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. 15. Jain, Vijay K. (Ed.) (2012), "Shri Amritchandra Suri's Purusartha siddhyupaya - with Hindi and English Translation", Vikalp Printers, Dehradun. 16. Jain, Vijay K. (Ed.) (2012), "Acharya Kundkund's Samayasara - ___with Hindi and English Translation", Vikalp Printers, Dehradun. 17. Jain, Vijay K. (Ed.) (2013), "Acarya Nemicandra's Dravyasamgraha - With Authentic Explanatory Notes", Vikalp Printers, Dehradun. 18. Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa - The Golden ____Discourse", Vikalp Printers, Dehradun. 19. Jain, Vijay K. (2015), "Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara", Vikalp Printers, Dehradun. 20. Jain, Vijay K. (2016), "Acarya Samantabhadra's Aptamimamsa __(Devagamastotra)- Deep Reflection On The Omniscient Lord", Vikalp Printers, Dehradun. 21. Jain, Vijay K. (2016), "Acarya Samantabhadra's Ratnakarandaka sravakacara - The Jewel-casket of Householder's Conduct", Vikalp Printers, Dehradun. (xlvi)

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Acknowledgment 22. Jain, Vijay K. (2017), "Acurya Pujyapada's Samadhitantram - Supreme Meditation", Vikalp Printers, Dehradun. 23. Jain, Vijay K. (2018), "Acarya Kundakunda's Pravacanasara - Essence of the Doctrine", Vikalp Printers, Dehradun. 24. Jain, Vijay K. (2018), "Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvartha siddhi", Vikalp Printers, Dehradun. 25. Uggar Sain (1931), "The Sacred Books of the Jainas, Vol. IX, Niyamasara (The Perfect Law)", The Central Jaina Publishing House, Ajitashram, Lucknow. 26. Upadhye, A.N. (1935), "Sri Kundakundacarya's Pravacanasara - A Pro-canonical Text of the Jainas", Shetha Manilal Revashankar Jhaveri - for the Parama-Sruta-Prabhavaka-Mandala, Bombay. (xlvii)

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VIJAY K. JAIN - BIOGRAPHICAL NOTE Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain (b. 1951) did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad. An independent researcher, Vijay K. Jain has authored several books, and translated into English a number of profound Jaina texts: Marketing Management for Small Units (1988), Management Publishing Co., Dehradun. sto te : in ufare (1994), Management Publishing Co., Dehradun. From IIM-Ahmedabad to Happiness (2006), Vikalp Printers, Dehradun. Acharya Umasvami's Tattvarthsutra - With Hindi and English Translation (2011), Vikalp Printers, Dehradun. Acharya Kundkund's Samayasara - With Hindi and English Translation (2012), Vikalp Printers, Dehradun. Shri Amritchandra Suri's Purusarthasiddhyupaya - With Hindi and English Translation (2012), Vikalp Printers, Dehradun. Acarya Nemichandra's Dravyasamgraha - With Authentic Explanatory Notes (2013), Vikalp Printers, Dehradun. Acarya Pujyapada's Istopadesa - The Golden Discourse (2014), Vikalp Printers, Dehradun. Acarya Samantabhadra's Svayambhustotra - Adoration of the Twenty-four Tirthankara (2015), Vikalp Printers, Dehradun. Acarya Samantabhadra's Aptamimamsa (Devagamastotra) - Deep Reflection On The Omniscient Lord (2016), Vikalp Printers, Dehradun. Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct (2016), Vikalp Printers, Dehradun. Acarya Pujyapada's Samadhitantram - Supreme Meditation (2017), Vikalp Printers, Dehradun. (xlviii)

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Vijay K. Jain - Biographical Note Acarya Kundakunda's Pravacanasara - Essence of the Doctrine (2018), Vikalp Printers, Dehradun. Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi (2018), Vikalp Printers, Dehradun. Acarya Kundakunda's Niyamasara - The Essence of Soul adoration (With Authentic Explanatory Notes) (2019), Vikalp Printers, Dehradun. Mr. Jain is the proprietor of Vikalp Printers, a small, high-end printing and publishing firm, based in Dehradun, India. (xlix)

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CONTENTS PAGE __ (v) maMgala AzIrvAda - AcAryazrI vidyAnanda jI munirAja maMgala AzIrvAda - AcAryazrI saMbhavasAgara jI munirAja (VII) FOREWORD - DR. CHAKRAVARTHI NAINAR DEVAKUMAR (VIII) (XVI) PREFACE ACKNOWLEDGMENT VIJAY K. JAIN - BIOGRAPHICAL NOTE (XLV) (XLVIII) Acarya Kundakunda's Niyamasara - The Essence of Soul-adoration (With Authentic Explanatory Notes) CHAPTER-1 jIvAdhikAra THE SOUL Verse Topic Page NamiUNa jiNaM vIraM Invocation The path and its fruit maggo maggaphalaM ti duvihaM Niyameva ya jaM kajjaM The title 'Niyamasara' Niyama mokkhauvAyo tassa Divisions and marks of 'ratnatraya' attAgamataccANaM saddahaNAdo The empirical right faith chuhataNhabhIruroso rAgo moho The eighteen imperfections Nissesadosarahio The Supreme Lord (the Arhat, paramatma) tassa muhuggadavayaNaM The Scripture and the nature of the substances --- jIvA poggalakAyA The names of the substances

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No. 10. 11. 12. 13. 14. 15. 16. 17. 18. 222222 20. 19. davvatthieNa jIvA vadirittA 21. 23. 24. 25. Verse jIvo uvaogamao 26. kevalamiMdiyarahiyaM saNNANaM caubheyaM taha daMsaNauvaogo cakkhu acakkhU ohI raNArayatiriyasurA mANussA duviyappA caudahabhedA bhaNidA kattA bhottA AdA Topic The marks of the soul and kinds of cognition The kinds of knowledge khaMviNa du aithUlathU thUlaM thUlasuhumaM bhUpavvadamAdIyA bhaNidA chAyAtavamAdIyA suhumA havaMti khaMdhA dhAucaukkassa puNo jaM attAdi attamajjhaM attaMtaM The kinds of perception-cognition The unnatural perception and modes The natural and unnatural modes The four conditions of existence The soul as the doer and the enjoyer The soul from the standpoints of substance and modes CHAPTER-2 ajIvAdhikAra THE NON-SOUL The kinds of physical matter The six classifications of molecules The cause (karana) and the effect (karya) atom The marks of the atom Contents Page 27 29 34 36 38 39 43 46 48 50 53 56 (li)

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Niyamasara niyamasAra No. Verse Topic Page eyarasarUvagaMdhaM dophAsaM The natural and unnatural qualities of the matter aNNaNirAvekkho jo The natural and unnatural modes of the matter poggaladavvaM uccai paramANU The core meaning of the matter (pudgala) gamaNaNimittaM dhammamadhamma The media of motion and rest, and the space The empirical substance of time samayAvalibhedeNa du duviyappaM jIvAdu poggalado NaMtaguNA / The real (transcendental) substance of time jIvAdIdavvANaM parivaTTaNa..... The transformation in souls, etc., and natural qualities and modes of substances ede chaddavvANi ya kAlaM The five substances with extensive magnitude The space-points of the six substances | saMkhejjAsaMkhejjANaMtapadesA loyAyAse tAvaM idarassa poggaladavvaM muttaM mutti... --- 84 Corporealness and consciousness in the substances --- 87 CHAPTER-3 zuddhabhAvAdhikAra THE PURE THOUGHT-ACTIVITY jIvAdibahittaccaM The objects worth rejection and acceptance No khalu sahAvaThANA No The nature of the soul in its pure state No ThidibaMdhaTThANA The nature of the soul in its pure state (ii)

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Contents Verse Topic Page 93 95 99 No khaiyabhAvaThANA No The nature of the soul in its pure state caugaibhavasaMbhamaNaM The nature of the soul in its pure state NiiMDo Nihaddo Nimmamo The nature of the soul in its pure state NiggaMtho NIrAgo Nissallo / The nature of the soul in its pure state vaNNarasagaMdhaphAsA The nature of the soul in its pure state --- 101 --- 103 arasamarUvamagaMdhaM avvattaM The nature of the soul --- 105 jArisiyA siddhappA --- 108 From the real point-of-view, there is no difference between the transmigrating soul and the liberated soul 48. asarIrA aviNAsA --- 111 From the real point-of-view, there is no difference between the transmigrating soul and the liberated soul 49. ede savve bhAvA vavahAraNayaM --- 113 There is difference in the souls only from the pure and empirical points-of-view puvvuttasayalabhAvA paradavvaM --- The pure soul is own-substance; it is to be accepted vivarIyAbhiNivesa... The 'Three Jewels' of right faith, knowledge and conduct calamaliNamagADhatta... sammattassa NimittaM jiNasuttaM sammattaM saNNANaM vijjadi vavahAraNayacaritte (liii)

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Niyamasara niyamasAra No. Verse Topic Page CHAPTER-4 vyavahAracAritrAdhikAra THE EMPIRICAL RIGHT CONDUCT kulajoNijIvamaggaNa... The vow (urata) of non-injury (ahimsa) 56. --- 123 127 The vow (urata) of truthfulness ___--- (satya) 58. gAme vA Nayare vA'raNNe vA --- The vow (urata) of non-stealing (acaurya) 59. daThUNa itthirUvaM vAMchAbhAvaM --- 129 The vow (vrata) of chastity (brahmacarya) 60 savvesiM gaMthANaM cAgo 130 The vow (urata) of nonpossession (aparigraha) pAsugamaggeNa divA --- 132 Regulation-in-walking (irya samiti) 62. pesuNNahAsakakkasa... --- 134 Regulation-in-speaking (bhasa samiti) 63. kadakAridANumodaNarahidaM --- 135 Regulation-in-eating (esana samiti) - 64. potthaikamaMDalAI Regulation-in-lifting-and-laying- --- down (adana-niksepana samiti) pAsugabhUmipadese gUDhe Regulation-in-discarding-excreta --- (pratisthapana samiti) 66. kAlussamohasaNNArAga... --- 141 Control-of-mental-activity (manogupti) - 67. thIrAjacorabhattakahA... --- 143 Control-of-vocal-activity (vacanagupti) - 68. baMdhaNachedaNamAraNaAkuMcaNa --- 144 Control-of-bodily-activity (kayagupti) 69. jA rAyAdiNiyattI maNassa --- The nature of manogupti and vacanagupti from the real pointof-view (liv)

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Contents No. Verse Topic Page kAyakiriyANiyattI --- 146 The nature of kayagupti from the real point-of-view ghaNaghAikammarahiyA --- 147 The nature of the Omniscient Lord (the Arhat) NaTThaTThakammabaMdhA aTThamahA... 150 The nature of the Liberated Soul --- (the Siddha) paMcAcArasamaggA The nature of the Chief Preceptor (the Acarya) rayaNattayasaMjuttA jiNa... The nature of the Preceptor (the Upadhyaya) vAvAravippamukkA The nature of the Ascetic (the Sadhu) erisayabhAvaNAe The conclusion of empirical right conduct --- 159 CHAPTER-5 paramArthapratikramaNAdhikAra THE REAL REPENTANCE --- 160 NAhaM NArayabhAvo tiriyattho | The pure soul is absolute non-doer | NAhaM maggaNaThANo NAha NAhaM bAlo vuDDo Na ceva NAhaM rAgo doso Na ceva | NAhaM koho mANo Na ceva erisabhedabbhAse majjhattho The real right conduct mottUNa vayaNarayaNaM rAgAdI... The real repentance (pratikramana) ArAhaNAi vaTTai mottUNa / The soul engaged in the Self is repentance (pratikramana)

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Niyamasara niyamasAra No. Verse Topic Page 85. --- 169 86. 87. 88. mottUNa aNAyAraM AyAre The soul established in self absorption is repentance (pratikramana) ummaggaM paricattA jinnmgge| The soul established in right path is repentance (pratikramana) mottUNa sallabhAvaM Nissalle / The ascetic without stings (Salya) is repentance (pratikramana) cattA hyaguttibhAvaM tigutti.. The ascetic with threefold control (gupti) is repentance (pratikramana) mottUNa aTTarudaM jhANaM jo The soul with auspicious meditation is repentance (pratikramana) micchattapahudibhAvA puvvaM / / The soul, since long, has been a wrong-believer micchAdasaNaNANacarittaM The soul with auspicious meditation is repentance (pratikramana) uttamaaTai AdA tamhi ThidA Meditation on the soul is repentance (pratikramana) 89. 90. --- 91. 92. 93. jhANaNilINo sAhU paricAgaM Meditation is repentance (pratikramana) 94. paDikamaNaNAmadheye satte --- 182 Repentance, from the empirical point-of-view CHAPTER-6 nizcayapratyAkhyAnAdhikAra THE REAL RENUNCIATION 95. mottUNa sayalajappamaNAgaya... The real renunciation (pratyakhyana) --- 183 96. kevalaNANasahAvo Meditate on the Self ___ --- 185 (lvi)

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Contents No. Verse Topic Page The nature of the Self --- 186 98. The Self, free from bondage 187 99. NiyabhAvaM Navi muccai payaDiTThidiaNubhAga... mamattiM parivajjAmi AdA khu majjha NANe | ego ya maradi jIvo The Self, free from infatuation 189 100. The Self is in knowledge, etc. 191 101. --- 193 The Self is utterly without external concomitants 102. ego me sAsado appA 103. Freeing the soul from faults --- 195 jaM kiMci me duccarittaM sammaM me savvabhUdesu veraM 104. --- 196 Attaining the state of supreme meditation 105. NikkasAyassa daMtassa --- 197 The observer of real renunciation 106. evaM bhedabbhAsaM jo kuvvai --- 198 The conclusion of real renunciation CHAPTER-7 paramAlocanAdhikAra THE SUPREME CONFESSION (INTROSPECTION) NokammakammarahiyaM The real confession (alocana) AloyaNamAluMchaNa Four kinds of confession (alocana) 107. 200 108. 201 109. jo passadi appANaM samabhAve --- 202 Meaning of vigilant of faults (alocana) 110. kammamahIruhamUlaccheda... 204 Meaning of eradication of faults (alunchana) 111. kammAdo appANaM bhiNNaM --- 206 Meaning of removal of perversions (avikrtikarana) 112. madamANamAyalohavivajjiya... --- 207 Meaning of purity of thoughts (bhavasuddhi) (lvii)

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Niyamasara niyamasAra No. Verse Topic Page CHAPTER-8 zuddhanizcayaprAyazcittAdhikAra THE REAL EXPIATION 113. vadasamidisIlasaMjama... The real expiation (prayascitta) --- 208 114. 209 115. 210 116. 211 kohAdisagabbhAvakkhayapahudi... The real expiation (prayascitta) kohaM khamayA mANaM The real expiation (prayascitta) ukkiTTho jo boho NANaM Pure knowledge is real expiation --- (prayascitta) kiM bahuNA bhaNieNa du Austerity (tapa) is real expiation --- (prayascitta) NatANaMtabhaveNa samajjiya... Austerity (tapa) is expiation -- (prayascitta) 117. 212 118. 213 119. appasarUvAlaMbaNabhAveNa --- 214 Meditation (dhyana) gets rid of all dispositions (bhava) 120. suhaasuhavayaNarayaNaM --- 215 The real Three Jewels (ratnatraya) 121. kAyAIparadavve thirabhAvaM 216 The real withdrawal-frombodily-activity (hayotsarga) 122. CHAPTER-9 paramasamAdhi adhikAra THE SUPREME MEDITATION vayaNoccAraNakiriyaM The supreme-meditation (paramasamadhi) saMjamaNiyamataveNa du The mark of supreme meditation (paramasamadhi) kiM kAhadi vaNavAso / Equanimity is all-important virado savvasAvanje The marks of the enduring equanimity - 123. 124. 125. (lviii)

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Contents No. Verse Topic Page 126. jo samo savvabhUdesu The marks of the enduring equanimity 127. jassa saNNihido appA Hold on to the soul for the enduring equanimity 128. jassa rAgo du doso du 129. jo du aTTaM ca rudaM ca The soul rid of attachment and aversion is the enduring equanimity The soul rid of sorrowful and cruel meditation is the enduring equanimity The soul rid of dispositions of merit and demerit is the enduring equanimity The soul rid of quasi-passions is the enduring equanimity 130. jo du puNNaM ca pAvaM ca --- 230 --- 232 131. 132. 133. jo du hassaM raIM sogaM jo dugaMchA bhayaM vedaM jo du dhammaM ca sukkaM ca --- 234 Concluding remarks on the enduring equanimity CHAPTER-10 paramabhakti adhikAra THE SUPREME DEVOTION 134. sammattaNANacaraNe jo bhattiM The Three Jewels (ratnatraya) --- 135. mokra The (empirical) devotion to the liberated souls 136. 137. --- 240 mokkhapahe appANaM ThaviUNa / The devotion to the 'Self(r) rAyAdIparihAre appANaM jo The devotion to concentration of the mind savvaviyappAbhAve appANaM / The devotion to concentration of the mind vivarIyAbhiNivesaM paricattA / Concentration of the mind is to meditate on the Reality 138. --- 241 139.

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Niyamasara niyamasAra No. Verse Topic Page 140. usahAdijiNavariMdA evaM 243 Perfect bliss comes only from concentration of the mind CHAPTER-11 nizcayaparamAvazyaka adhikAra THE SUPREME ESSENTIAL 141. jo Na havadi aNNavaso The supreme-essential (paramavasyaka) 142. Na vaso avaso avasassa 143. vaTTadi jo so samaNo 248 The effect of observing the supreme-essential (paramavasyaka) The ascetic who is dependent on --- others does not observe the supreme-essential (paramavasyaka) - The ascetic who is dependent on --- others does not observe the supreme-essential (paramavasyaka) - 144. jo caradi saMjado khalu 249 145. davvaguNapajjayANaM cittaM The ascetic with volition of substance-quality-mode, too, is dependent-on-others (anyavasa) 146. paricattA parabhAvaM appANaM --- 252 The nature of the self-dependent (avasa) ascetic 147. AvAsaM jai icchasi The means to attain the essential-duty (avasyaka) 148. AvAsaeNa hINo pabbhaTTo Perform the essential-duty (avasyaka) 149. AvAsaeNa jutto samaNo The introverted- and the extroverted-soul The introverted-soul does not ed.soul does not talk, internally or externally 150. antarabAhirajapye jo vaTTai -- 257 (ix)

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Contents Topic Page No. 151. Verse jo dhammasukkajhANamhi --- 258 The introverted-soul is with virtuous- and pure-meditation 152. paDikamaNapahudikiriyaM --- 260 The relevance of activities, like repentance 153. vayaNamayaM paDikamaNaM --- 262 Verbal repentance, etc., are only forms of study 154. jadi sakkadi kAdaM je --- Those with strength must do real repentance, others must put faith in it For the supreme ascetic 155. --- 264 156. Shun verbal confrontation 265 jiNakahiyaparamasutte NANAjIvA NANAkamma Mogui fuite contato savve purANapurisA evaM 157. Adoration of the Self 266 158. 267 Concluding remarks on the supreme devotion CHAPTER-12 zuddhopayoga adhikAra THE PURE-COGNITION 159. jANadi passadi savvaM The Omniscient (kevali) 269 160. jugavaM vaTTai NANaM 271 Perfect knowledge and perception arise simultaneously 161. NANaM parappayAsaM diTThI 273 The nature of knowledge and perception 162. 274 NANaM parappayAsaM taiyA NANeNa The nature of knowledge and perception 163. 275 appA parappayAso taiyA appeNa The nature of knowledge and perception 164. --- 276 NANaM parappayAsaM vavahAraNayeNa The nature of knowledge and perception (ixi)

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Niyamasara niyamasAra No. Verse Topic Page 165. --- 278 NANaM appapayAsaM NicchayaNayaeNa The nature of knowledge and perception 166. 279 appasarUvaM pecchadi loyAloyaM The nature of knowledge and perception muttamamuttaM davvaM ceyaNamiyaraM The nature of direct knowledge 167. 280 168. puvvuttasayaladavvaM NANAguNa... --- 282 The nature of indirect perception 169. loyAloyaM jANai appANaM 284 Empirically, the Omniscient Lord knows the universe and the non-universe 170. NANaM jIvasarUvaM tamhA --- 286 Knowledge is own-nature of the soul 171. appANaM viNu NANaM NANaM 288 The soul is knowledge, and knowledge is the soul 172. jANato passaMto IhApuvvaM --- 290 The Omniscient is free from karmic bondage 292 173. | pariNAmapuvvavayaNaM jIvassa | IhApuvvaM vayaNaM jIvassa The speech of the Omniscient does not cause karmic bondage 174. 175. ThANaNisejjavihAra --- 294 The activities of the Omniscient are without volition and do not cause karmic bondage 176. Aussa khayeNa puNo 296 The attainment of liberation is the destruction of all karmas jAijaramaraNarahiyaM paramaM The nature of the perfect-soul 298 177. 178. avvAbAhamaNiMdiyamaNovamaM 299 The nature of the perfect-soulsubstance 179. The perfect-soul is liberation 301 Navi dukkhaM Navi sukkhaM Navi iMdiya uvasaggA Navi 180. The nature of liberation 302 181. vifa 06h UiTcht uifa The nature of liberation 303 (lxii)

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Contents No. Verse Topic Page 182. vijjadi kevalaNANaM --- 304 The own-nature of the liberated-soul (the Siddha) 183. NivvANameva siddhA siddhA 308 Liberation (nirvana) is the liberated-soul (the Siddha) 184. jIvANa puggalANaM gamaNaM 309 The liberated-soul goes up to the end of the universe 185. NiyamaM Niyamassa phalaM 310 The exertion of the soul - niyama - and its fruit 186. IsAbhAveNa puNo keI 311 The worthy soul must have persistent devotion 187. NiyabhAvaNANimittaM mae --- 312 The name of the Scripture, with conclusion INDEX OF VERSES INDEX OF SCRIPTURAL EXCERPTS GUIDE TO TRANSLITERATION (lxiii)

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Namo siddhANaM namaH samyaktapase samyagdarzanAya namaH Namo Namo loe savva sAhUNaM | Namo arihatANa AiriyANaM Namo samyakacAritrAya namaH uvajjhAyANaM namaH samyagjJAnAya svayambhuve namastubhyaM // arhatsiddhAcAryopAdhyAyasarvasAdhubhyo namaH // Acarya Kundakunda's Niyamasara - The Essence of Soul-adoration (With Authentic Explanatory Notes) AcArya kundakunda viracita niyamasAra (prAmANika vyAkhyA sahita)

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Acarya Amotacandra's Purusarthasiddhyupaya: ratnatrayamiha heturnirvANasyaiva bhavati nAnyasya / Asravati yattu puNyaM zubhopayogo'yamaparAdhaH // 220 // anvayArtha - (iha ) isa loka meM (ratnatrayam nirvANasya eva hetuH ) ratnatraya nirvANa kA hI kAraNa ( bhavati) hotA hai (anyasya na) anya kisI (gati, baMdha Adi) kA nahIM, (tu) phira (yat puNyaM Astravati) jo puNya kA Asrava hotA hai (ayam aparAdhaH zubhopayogaH) yaha aparAdha zubhopayoga kA hai| In this world, the 'ThreeJewels' (ratnatraya) are the cause of liberation (nirvana) only, and not of any other outcome (state of existence, bondage, etc.). The influx (asrava) of merit (punya) that takes place is the fault (aparadha) of auspiciouscognition (subhopayoga).

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CHAPTER-1 jIvAdhikAra THE SOUL * maMgalAcaraNa aura pratijJAvAkya * NamiUNa jiNaM vIraM aNaMtavaraNANadaMsaNasahAvaM / vocchAmi NiyamasAraM kevalisudakevalIbhaNidaM // 1 // ananta aura vara (utkRSTa) jJAna-darzana, arthAt kevalajJAna va kevaladarzana, jinakA svabhAva hai, aise zrI vIra jina ko namaskAra karake maiM kevalI aura zrutakevalI ke dvArA kahA huA "niyamasAra' khuuNgaa| INVOCATION Making obeisance to the 'Jina', Lord Vira, who, by ownnature (svabhava), is the possessor of infinite and supreme knowledge and perception - kevalajnana and kevaladarsana - I shall expound the 'Niyamasara' as has been preached by the possessors of the direct (pratyaksa) perfect-knowledge - the kevali, and the indirect (paroksa) perfect-knowledge - the srutakevali. EXPLANATORY NOTE The word 'Jina' means the Supreme Lord, the Tirthankara - the 'World Teacher' or Arhat' or 'apta' - who has vanquished the four inimical (ghati) karmas due to delusion (moha), attachment (raga) and aversion (dvesa). The four ghati karmas are deluding (mohaniya), . . . . . . . . . . . . . . . . . . . . . . .

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Niyamasara niyamasAra knowledge-obscuring (jnanavaraniya), perception-obscuring (darsanavaraniya), and obstructive (antaraya). Lord Vira is the twentyfourth Tirthankara, known also by other names including Mahavira, Vardhamana, and Sanmati. The Tirthankara possesses the supreme sense-independent, infinite-knowledge (anantajnana, kevalajnana) and infinite-perception (anantadarsana, kevaladarsana). All objectsof-knowledge (jneya) - the souls (jiva) and the non-souls (ajiva) with their substance (dravya), qualities (guna) and modes (paryaya) - get reflected in his infinite-knowledge. Acarya Kundakunda pledges to expound the Scripture 'Niyamasara' after making obeisance to Lord Vira. The word 'niyama' connotes the 'essential' that must be observed the Three Jewels (ratnatraya) of right faith, knowledge, and conduct. The word 'sara' is used to emphasize the purity of the Three Jewels and to eliminate wrong faith, wrong knowledge, and wrong conduct. Thus, 'Niyamasara' is the exposition of the pure (suddha) Three Jewels (ratnatraya). Who has preached the nature of the pure (suddha) Three Jewels (ratnatraya)? The kevali and the srutakevali have preached the nature of the pure (suddha) Three Jewels (ratnatraya). The kevali are those who have the direct (pratyaksa) perfect-knowledge of all objects-of-knowledge (jneya) through their sense-independent omniscience (kevalajnana). The srutakevali are those who have indirect (paroksa) perfect-knowledge; they have complete knowledge of the Scripture. 4 1 Acarya Kundakunda's Pravacanasara: jo hi sudeNa vijANadi appANaM jANagaM sahAveNa / taM sudakevalimisiNo bhAMti loyappadIvayarA // 1-33 // jo puruSa nizcaya se bhAvazrutajJAna se apane hI sahaja svabhAva se sabako jAnane vAle AtmA ko arthAt apane nijasvarUpa ko vizeSatA se jAnatA hai usa bhAvazrutajJAnI ko samasta loka ke udyota karane vAle zrIvItarAgadeva zrutakevalI kahate haiN| ........

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jIvAdhikAra 1 - THE SOUL Lord Jina, the illuminator of the world, has expounded that, for sure, the one who, on the authority of his knowledge of the Scripture - bhavasrutajnana - knows entirely, by his own soul, the all-knowing nature of the soul is the srutakevali. The Omniscient (kevali), with his unparalleled and eternal, infiniteknowledge, experiences simultaneously (yugapat) the supreme nature of his soul through the soul. The srutakevali, with his knowledge of the Scripture, experiences consecutively (kramabhavi) the supreme nature of his soul through the soul. Both, the Omniscient and the srutakevali, know the nature of the Reality. The difference is that while the Omniscient experiences the Reality through the soul that has all-pervasive and infinite strength of knowledge and perception, the srutakevali experiences the Reality through the soul that has limited strength of knowledge and perception. The Omniscient sees the Reality through his infinite-knowledge (kevalajnana); it is like seeing objects during the daytime in the light of the sun. The srutakevali sees the Reality through his knowledge of the Scripture; it is like seeing objects during the night in the light of the lamp. Both know the nature of the Reality.1 The worthy ascetics, adept in the entire Scripture (agama) and renowned as srutakevali, are endowed with the special accomplishment(rddhi)- called the 'chaudahapurvi', a kind of buddhilddhi. (see 'Tiloyapannati-2', verse 1010, p. 302). 1 - see Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 42. . . . . . . . . . . . . . . . .

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Niyamasara niyamasAra mArga aura usakA phala - The path and its fruit - maggo maggaphalaM ti duvihaM jiNasAsaNe samakkhAdaM / maggo mokkhauvAyo tassa phalaM hoi NivvANaM // 2 // jina zAsana meM mArga aura mArgaphala isa taraha do prakAra kA kathana kiyA gayA hai| inameM mokSa kA upAya, arthAt samyagdarzana, samyagjJAna aura samyakcAritra, mArga hai aura nirvANa kI prApti honA mArga kA phala hai| The Jaina Doctrine has twofold exposition: the path (marga) and the fruit (phala) of the path. The path, constituting right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra), is the way to attain liberation and the fruit is the attainment of liberation (moksa, nirvana). EXPLANATORY NOTE The soul (jiva) must continue to exert till it attains the supreme goal. After attaining the supreme goal, nothing remains to be done. Liberation (moksa, nirvana) is the supreme goal. What is the state of the soul when it attains liberation? Acarya Amrtacandra's Purusarthasiddhyupaya: nityamapi nirupalepaH svarUpasamavasthito nirupaghAtaH / gaganamiva paramapuruSaH paramapade sphurati vizadatamaH // 223 // sadA hI karmaraja se rahita, nijarUpa meM bhale prakAra ThaharA huA, upaghAta-rahita, atyanta nirmala utkRSTa paramAtmA AkAza ke samAna utkRSTa pada meM - loka zikhara ke agratama sthAna meM athavA utkRSTa sthAna meM - prakAzamAna hotA hai|

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jIvAdhikAra 1- THE SOUL Eternally free from the karmic matter, established in the Pure Self, indestructible, and pristine, the Supreme Being, like the sky, shines brightly at the pinnacle of the universe. kRtakRtyaH paramapade paramAtmA sakalaviSayaviSayAtmA / paramAnandanimagno jJAnamayo nandati sadaiva // 224 // karmaraja se sarvathA vimukta zuddhAtmA (paramAtmA) utkRSTa nijasvarUpa pada meM kRtakRtya hokara ThaharatA hai| samasta padArthoM ke jJAna ko viSayabhUta karane vAlA, paramAnanda meM nimagna, jJAnasvarUpa jisakA nijarUpa hai, aisA vaha paramAtmA sadaiva AnandarUpa se sthita hai| Having achieved the ultimate goal, knowing everything that needs to be known, and engrossed in eternal and supreme bliss, the Omniscient, Effulgent Soul, rests permanently in the Highest State (of liberation). Release from all karmas - sarvakarmavipramoksah - is liberation (moksa) and the method by which it can be attained is the 'path' (marga). Acarya Umasvami's Tattvarthasutra: samyagdarzanajJAnacAritrANi mokSamArgaH // 1-1 // samyagdarzana, samyagjJAna aura samyakcAritra, tInoM milakara mokSa kA mArga hai, arthAt mokSa kI prApti kA upAya hai| Right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra), together, constitute the path to liberation - moksamarga. it must be understood that all three - right faith or belief (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra)-jointly constitute the direct path to liberation.

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Niyamasara 'niyamasAra' pada kI sArthakatA The title 'Niyamasara' - Niyameva ya jaM kajjaM taM niyamaM NANadaMsaNacarittaM / vivarIyapariharatthaM bhaNidaM khalu sAramidi vayaNaM // 3 // niyama se jo karane yogya hai vaha niyama hai; aisA niyama jJAna - darzana - cAritra hai| inameM viparIta, arthAt mithyAjJAna, mithyAdarzana aura mithyAcAritra, kA parihAra karane ke liye 'sAra' yaha vacana nizcaya se kahA gayA hai| niyamasAra That which must be done is the 'niyama'. And the 'niyama' is right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra). In order to exclude any contrary suggestion, the suffix 'sara' has particularly been used. EXPLANATORY NOTE It is the eternal and universal rule that the soul (jiva) must exert continually for the attainment of the supreme goal, i.e., liberation (moksa, nirvana). Right exertion of the soul, thus, is the 'niyama'. Right exertion is defined as right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra), together. In order to exclude the 'wrong' (mithya) faith, knowledge and conduct, the suffix 'sara' has been used to qualify 'niyama'. 8 acarya Samantabhadra's Ratnakarandaka-sravakacara: saddRSTijJAnavRttAni dharmaM dharmezvarAH viduH / yadIyapratyanIkAni bhavanti bhavapaddhatiH // 3 // dharma ke svAmI jinendradeva una samyagdarzana, samyagjJAna aura samyakcAritra ko dharma jAnate haiM (kahate haiM), jinake viparIta - mithyAdarzana, mithyAjJAna aura mithyAcAritra - saMsAra ke mArga hote haiN|

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jIvAdhikAra 1 - THE SOUL The expounder of the Doctrine, Lord Jina, has preached that the excellent path of dharma (that leads to liberation, the state of supreme happiness) consists in right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra). The opposite path - wrong faith, wrong knowledge and wrong conduct - leads to wandering in the world (samsara). The wrong path can never lead one to the desired goal. As liberation is beyond the experience of those who have not trodden the right path, only the Omniscient (kevali) is able to expound the meaning of liberation and the path leading to it. On the strength of the Doctrine expounded by Lord Jina, learned preceptors (acarya) have explained through profound compositions that right faith, right knowledge and right conduct, together, must be understood to constitute the path to liberation.

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Niyamasara ratnatraya ke bheda aura lakSaNa Divisions and marks of 'ratnatraya' - NiyamaM mokkhauvAyo tassa phalaM havadi paramaNivvANaM / edesiM tiNhaM pi ya patteyaparUvaNA hoI // 4 // (ratnatrayarUpa) niyama, arthAt samyagdarzana, samyagjJAna aura samyak cAritra mokSa kA upAya hai aura usakA phala paramanirvANa hai| isa grantha ina tInoM kA pRthak-pRthak nirUpaNa hai| The 'niyama' - right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra) - is the way to attain liberation and the fruit is the supreme liberation (paramanirvana). These three- the Three Jewels (ratnatraya) - have been described individually in this treatise. EXPLANATORY NOTE The real (niscaya) path to liberation is the 'pure' (suddha ) and 'inseparable' (abheda) Three Jewels ( ratnatraya). The Three Jewels (ratnatraya) right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra) - are not distinguished from the soul. However, in order to explain these three to the worthy souls treading the path to liberation, from the empirical (vyavahara) point-of-view, these are separated and described individually with their marks (laksana). 10 niyamasAra -- acarya Amrtacandra's Purusarthasiddhyupaya: samyaktvabodhacAritralakSaNo mokSamArga ityeSaH / mukhyopacArarUpaH prApayati paraM padaM puruSam // 222 // .............

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jIvAdhikAra 1- THE SOUL samyagdarzana, samyagjJAna, samyakcAritra lakSaNa isa prakAra tritayAtmaka yaha mokSamArga mukhya aura upacAra rUpa - nizcaya aura vyavahAra rUpa - puruSa-AtmA ko utkRSTa pada ko prApta karA detA hai| Right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra), together, constitute the path to liberation. This threefold path, understood from both viewpoints, real (niscaya) and empirical (vyavahara), leads the soul to the supreme status. Acarya Nemicandra's Dravyasamgraha: sammaiMsaNaNANaM caraNaM mokkhassa kAraNaM jANe / vavahArA Nicchayado tattiyamaio Nio appA // 39 // samyagdarzana, samyagjJAna aura samyakcAritra - ina tInoM ke samudAya ko vyavahAranaya se mokSa kA kAraNa jAno tathA nizcayanaya se samyagdarzana, samyagjJAna aura samyakcAritra svarUpa jo nija AtmA hai, usako mokSa kA kAraNa jaano| From the empirical-point-of-view (vyavaharanaya), right faith, right knowledge, and right conduct, together, are to be known as leading to liberation (moksa). And, from the transcendentalpoint-of-view (niscayanaya), the soul itself, inherently possessing these three attributes, is the cause of liberation. . . . . . . . . . . . . . . . .. . . . . . .

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Niyamasara niyamasAra vyavahAra samayagdarzana kA svarUpa - The empirical right faith - attAgamataccANaM saddahaNAdo havei sammattaM / vavagayaasesadoso sayalaguNappA have atto // 5 // Apta, Agama aura tattvoM ke zraddhAna se samyaktva (samyagdarzana) hotA hai| jisake azeSa (samasta) doSa naSTa ho gaye haiM aisA sakalaguNamaya puruSa Apta kahalAtA hai| Right faith (samyaktva or samyagdarsana) is to have belief in the sect-founder (apta), the Scripture (agama) and the substances of Reality (tattva). The sect-founder (apta or the Tirthankara) is the one with supreme qualities, having destroyed all imperfection. EXPLANATORY NOTE Right faith (samyagdarsana) has been described as: Acarya Umasvami's Tattvarthasutra: tattvArthazraddhAnaM samyagdarzanam // 1-2 // apane-apane svarUpa ke anusAra tattvoM kA jo zraddhAna hotA hai vaha samyagdarzana Belief in substances of Reality (tattva), ascertained as these are, is right faith (samyagdarsana). It is impossible for the mundane souls to ascertain the nature of the Reality without help from the trustworthy Supreme Teacher, i.e. the apta, and his teachings in form of the Holy Scripture (agama). It is for ........................ 12

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jIvAdhikAra 1 - THE SOUL this reason that, from the empirical point-of-view, right faith (samyagdarsana) has been described as having belief in the sectfounder (apta or the Tirthankara), the Scripture (agama) and the substances of Reality (tattva). Acarya Samantabhadra has provided a simpler and more functional definition of right faith (samyagdarsana), particularly for the householder: Acarya Samantabhadra's Ratnakarandaka-sravakacara: zraddhAnaM paramArthAnAmAptAgamatapobhRtAm / trimUDhApoDhamaSTAGgaM samyagdarzanamasmayam // 4 // paramArthabhUta - vAstavika athavA sacce artha meM - Apta (deva), Agama (zAstra) aura tapobhRt (guru) kA tIna mUr3hatAoM se rahita, ATha aMgoM se sahita aura ATha prakAra ke madoM se rahita zraddhAna karanA samyagdarzana kahalAtA hai| To have belief, as per the Reality, in the sect-founder or deity (apta or deva), the scripture (agama or sastra), and the preceptor (tapobhit or guru) is right faith. This right faith must be rid of the three kinds of follies (mudhata), endowed with the eight limbs (astanga) of right faith, and free from the eight kinds of pride (mada). The three kinds of follies (mudhata) that a householder with right faith must assiduously guard against are: 1) folly relating to worldly customs (lokamudhata), 2) folly relating to deities (devamudhata), 3) folly relating to preachers (gurumudhata). Right faith must be strengthened by these eight limbs (astanga): 1) freedom from doubt (nihsankita), 2) freedom from worldly desire (ninkanksita), 3) freedom from revulsion (nirvicikitsa), 4) freedom from superstitions (amudhadrsti), . . . .. ........ . .

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Niyamasara niyamasAra 5) charitable forbearance and concealment of defects in others (upaguhana), 6) ensuring steadfastness of right faith and conduct so as not to swerve from the path to liberation (sthitikarana), 7) propagation of the true path (prabhavana), 8) joy and affection towards the right path and its followers (vatsalya). A person with right faith must be free from eight kinds of pride (mada): 1) pride of knowledge (jnana mada), 2) pride of veneration (puja mada), 3) pride of lineage (kula mada), 4) pride of caste (jati mada), 5) pride of strength (bala mada), 6) pride of accomplishments (yddhi mada), 7) pride of austerities (tapa mada), 8) pride of beauty (sarira mada). Beside these nineteen imperfections - three kinds of follies (mudhata), absence of eight limbs (astanga), and eight kinds of pride (mada) - the person with right faith (samyagdarsana) must shed adoration of the following six denigrating-abodes - anayatana - that vitiate faith (see Asadhara's Dharmamrta Anagara, verse 84, p. 174): 1) wrong belief (mithyadarsana), 2) wrong knowledge (mithyajnana), 3) wrong conduct (mithyacaritra), 4) possessor of wrong belief (mithyadisti), 5) possessor of wrong knowledge (mithyajnani), 6) possessor of wrong conduct (mithyacaritri). The six anayatana have also been defined as 1) false preacher (kuguru), 2) false deity (kudeva), 3) false doctrine (kudharma), and 4-6) adoration of the above three. (see Acarya Gunabhadra's Atmanusasanam, verse 10, p.12.) . . . . . . . . . . . . . 14

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jIvAdhikAra 1 - THE SOUL aThAraha doSa - The eighteen imperfections - chuhataNhabhIruroso rAgo moho ciMtA jarA rujA miccU / sedaM kheda mado rai vimhiya NihA jaNuvvego // 6 // kSudhA, tRSNA (tRSA), bhaya, roSa (krodha), rAga, moha, cintA, jarA (bur3hApA), roga, mRtyu, sveda (pasInA), kheda, mada, rati, vismaya, nidrA, janma aura udvega (viSAda) - ye aThAraha doSa haiN| The eighteen imperfections are: hunger (ksudha), thirst (trsa), fear (bhaya), displeasure (rosa, krodha, arati), attachment (raga), delusion (moha), anxiety (cinta), oldage (zara), sickness (roga), death (mitu), perspiration (sveda), regret (kheda), pride (mada), liking (rati), astonishment (vismaya), sleep (nidra), rebirth (janma), and despondency or grief (visada, soka, udvega). EXPLANATORY NOTE The genuine (trustworthy) sect-founder (apta) is free from the above mentioned eighteen imperfections. Acarya Samantabhadra's Ratnakarandaka-sravakacara: kSutpipAsAjarAtajanmAntakabhayasmayAH / na rAgadveSamohAzca yasyAptaH saH prakIrtyate // 6 // jisake bhUkha, pyAsa, bUr3hApA, roga, janma, maraNa, bhaya, smaya-mada, rAga, dveSa, moha aura ciMtA, arati, nidrA, vismaya, viSAda-zoka, sveda aura kheda - ye aThAraha doSa nahIM haiM vaha Apta arthAt saccA deva kahA jAtA hai| . . . .. . . . . . . . . . . . . . . . . . . .

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Niyamasara niyamasAra The one who is free from these eighteen imperfections - hunger (ksudha), thirst (trsa), old-age Gara), sickness (roga), rebirth (janma), death (marana), fear (bhaya), pride (mada), attachment (raga), aversion (dvesa), delusion (moha), anxiety (cinta), displeasure (arati), sleep (nidra), astonishment (vismaya), despondency or grief (visada or soka), perspiration (sveda), and regret (kheda) - is called the real (trustworthy) sect-founder (apta). All mundane souls in the three worlds suffer due to these eighteen imperfections. The Omniscient Lord who has destroyed, from its very root, all delusion (moha) and attachment (raga) is absolutely free from these imperfections. On destruction of the inimical (ghati) karmas, these eleven imperfections must vanish: fear (bhaya), displeasure (rosa, krodha, arati), attachment (raga), delusion (moha), anxiety (cinta), regret (kheda), pride (mada), liking (rati), astonishment (vismaya), sleep (nidra), and despondency or grief (visada, soka, udvega). With total absence of the deluding (mohaniya) karmas and in presence of the ocean of pleasant-feeling (satavedaniya) karmas, the insignificant unpleasant-feeling (asatavedaniya) karmas are unable to cause imperfections of hunger (ksudha) and thirst (trsa). The Lord does not take morsels-of-food (kavalahara). The most auspicious atomic particles of the matter (pudgala), fit to turn into the physicalbody-nokarma - help incessantly in maintaining the body. The supremely auspicious body - paramaudarika sarira - of the Lord does not have the imperfections of old-age (jara), sickness (roga) and perspiration (sveda). Without the dispositions (bhava), auspicious and inauspicious that cause the soul to wander in worldly existence, the Lord is free from rebirth (janma). And since there is no rebirth (janma), the final separation of the body from the soul is not termed death; the Lord is, thus, free from death (marana).1 1. zrImad bhagavat kundakundAcAryadeva praNIta "niyamasAra', zrI kundakunda kahAna digambara a atef & GRE, 444, Taha, 41EUR 1984, X. 15. 16

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jIvAdhikAra 1 - THE SOUL paramAtmA kA svarUpa - The Supreme Lord (the Arhat, paramatma) - Nissesadosarahio kevalaNANAiparamavibhavajudo / so paramappA uccai tavvivarIo Na paramappA // 7 // jo (pUrvokta) samasta (sabhI aThAraha) doSoM se rahita hai tathA kevalajJAna Adi parama vaibhava se yukta hai, vaha paramAtmA kahalAtA hai| usase jo viparIta hai vaha paramAtmA nahIM hai| The one who is rid of (above mentioned) all (eighteen) imperfections in totality and is endowed with the supreme grandeur of omniscience (kevalajnana), etc., is called the Supreme Lord (paramatma). The one who is not such qualified is not the Supreme Lord (paramatma). EXPLANATORY NOTE As already mentioned, the Arhat or the sect-founder (apta) or the Supreme Lord (paramatma) is free from all eighteen imperfections. He is rid of the four inimical (ghati) karmas - deluding (mohaniya), knowledge-obscuring (jnanavaraniya), perception-obscuring (darsanavaraniya), and obstructive (antaraya). On destruction of these karmas manifest the following four infinitudes (ananta catustaya): 1. anantasukha-infinite bliss; 2. anantajnana - infinite knowledge; 3. anantadarsana-infinite perception; and 4. anantavirya - infinite energy. Acarya Samantabhadra's Ratnakarandaka-sravakacara: AptenocchinnadoSeNa sarvajJenAgamezinA / bhavitavyaM niyogena nAnyathA hyAptatA bhavet // 5 // . . . .. . . . . . . . . . . . . . . . . . . . 17

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Niyamasara niyamasAra niyama se Apta ko doSarahita-vItarAga, sarvajJa, aura Agama kA svAmI (heya aura upAdeya tattvoM kA jJAna karAne vAle Agama kA mUla pratipAdaka) honA cAhiye kyoMki anya prakAra se AptapanA nahIM ho sakatA hai| As a rule, the sect-founder (apta) or deity must be free from imperfections, all-knowing or Omniscient, and his teachings should become the basis of the (holy) Scripture; without these attributes the trustworthiness of the sect-founder cannot be established. parameSThI paraMjyotirvirAgo vimalaH kRtI / sarvajJo'nAdimadhyAntaH sArvaH zAstopalAlyate // 7 // vaha Apta - parameSThI (indrAdika ke dvArA vandanIya paramapada meM sthita), paraMjyoti (kevalajJAna jyoti se sahita), virAga (rAga-rUpa bhAvakarma se rahita), vimala (mUlottara prakRtirUpa dravyakarma ke naSTa ho jAne se mala rahita), kRtI (samasta heya-upAdeya tattvoM ke viSaya meM viveka-saMpanna arthAt kRtakRtya, sarvajJa (samasta padArthoM ke sAkSAtkArI hone se), anAdimadhyAnta (Apta ke pravAha kI apekSA se Adi, madhya tathA anta se rahita), sArva (sabhI prANiyoM kA upakAra karane vAle mArga ko dikhalAne ke kAraNa), aura zAstA (pUrvApara-virodha Adi doSoM ko bacAkara samasta padArthoM kA yathArtha upadeza dene se) - ina zabdoM ke dvArA kahA jAtA hai, arthAt ye saba Apta ke nAma haiN| The Supreme Teacher (apta) is known by these attributes: paramesthi - he is worshipped by the lords of the devas, paramjyoti - is endowed with the divine light of omniscience, viraga - is free from all kinds of desires, vimala - is stainless, having washed off karmic impurities, krta-krtya - is contented, having attained the highest goal, sarvajna - is all-knowing, anadimadhyanta - is without beginning, middle or end (in terms of eternal existence of such a Supreme Teacher), sarva - is a benefactor for all living beings, and sasta - is the most trustworthy preacher of the Reality. 18

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jIvAdhikAra 1 - THE SOUL Acarya Pujyapada's Samadhitantram: nirmalaH kevalaH zuddho viviktaH prabhuravyayaH / parameSThI parAtmeti paramAtmezvaro jinaH // 6 // nirmala - karmamala se rahita, kevala - zarIrAdika paradravya ke sambandha se rahita, zuddha - dravya aura bhAvakarma se rahita paramavizuddhi ko prApta, vivikta - zarIra va karmAdi ke sparza se rahita, prabhu - indrAdikoM kA svAmI, avyaya - apane anantacatuSTayarUpa svabhAva se cyuta na hone vAlA, parameSThI - indrAdika dvArA vaMdya aura paramapada meM sthita, parAtmA - saMsArI jIvoM se utkRSTa AtmA, Izvara - anya jIvoM meM asambhava aise parama AtmIka aizvarya kA dhAraka, aura jina - sakala karma-zatruoM ko jItane vAlA, ye paramAtmA ke vAcaka nAma haiN| The paramatma (the pure-soul or the Siddha) is also known by these names: nirmala - stainless, having washed off karmic impurities; kevala - rid of the body and other foreign matter; suddha - utterly pure, having shed all karmas (dravyakarma and bhavakarma); vivikta - untouched by the material body and the karmas; prabhu - lord of the devas; avyaya - established eternally in the supreme state; paramesthi - the supreme soul, worshipped by the lords of the devas; paratma - the soul that is superior to all worldly souls; isvara - endowed with splendour that is impossible in other beings; Jina - victor of all karmaenemies. Acarya Kundakunda's Pravacanasara: pakkhINaghAdikammo aNaMtavaravIrio ahiyatejo / jAdo adidio so NANaM sokkhaM ca pariNamadi // 1-19 // vaha svayaMbhU bhagavAn AtmA atIndriya - indriya jJAna se pare - hotA huA apane aura para ke prakAzane (jAnane) vAlA jJAna tathA AkulatA rahita apanA sukha, ina donoM svabhAvarUpa pariNamatA hai| kaisA hai bhagavAn? sarvathA nAza kiye haiM cAra ghAtiyA karma jisane arthAt jaba taka ghAtiyA karma sahita thA taba taka . . . . . . . . . . . . . . . . . . . . . . .

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Niyamasara niyamasAra kSAyopazamika matyAdi jJAna tathA cakSurAdi darzana sahita thaa| ghAtiyA karmoM ke nAza hote hI atIndriya huaa| phira kaisA hai? maryAdA rahita hai utkRSTa bala jisake arthAt aMtarAya ke dUra hone se anantabala sahita hai| phira kaisA hai ? ananta hai jJAnadarzana-rUpa prakAza jisake arthAt jJAnAvaraNa darzanAvaraNa karma ke jAne se anantajJAna, anantadarzanamayI hai| aura samasta mohanIya karma ke nAza se sthira apane svabhAva ko prApta ho gayA hai| On destruction of the four inimical (ghati) karmas, the selfdependent soul - 'svayambhu' - attains infinite knowledge (that illumines the self as well as all other objects) and indestructible happiness, both beyond the five senses (as such, termed atindriya). On destruction of the obstructive (antaraya) karma, it is endowed with infinite strength. Thus, as the four inimical (ghati) karmas are destroyed, the soul attains supreme lustre (teja) that is its own-nature (svabhava). On destruction of the four inimical (ghati) karmas, the soul no longer depends on the five senses; it becomes atindriya. It then is characterized by infinite knowledge - kevalajnana (on destruction of the jnanavaraniya karma), infinite perception - kevaladarsana (on destruction of the darsanavaraniya karma), infinite faith or belief in the essential principles of Reality-ksayika-samyaktva (on destruction of the mohaniya karma), and infinite power - anantavirya (on destruction of the antaraya karma). The own-nature (svabhava) of the soul is knowledge-bliss (jnanananda), manifested on attainment of its pure state of perfection, rid of all external influence. Just as the brightness of the sun gets diffused on emergence of the clouds but regains intensity as the clouds fade away, similarly, on destruction of the inimical (ghati) karmas, the soul regains its own-nature of infinite knowledge-bliss (jnanananda). 20 ............

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jIvAdhikAra Agama aura tattvArtha kA svarUpa The Scripture and the nature of the substances - - 1 - THE SOUL tassa muhuggadavayaNaM puvvAvaradosavirahiyaM suddhaM / Agamamidi parikahiyaM teNa du kahiyA havaMti taccatthA // 8 // una paramAtmA (Apta) ke mukha se nikalA huA vacana, jo ki pUrvApara Age aura pIche - doSa se rahita hai aura zuddha hai, use 'Agama' kahA gayA hai aura usa (Agama) ke dvArA kahe hue hI tattvArtha (dravya) hote haiN| -- Words emanating from the mouth of the Supreme Lord (apta, paramatma), free from the fault of inconsistency - contradiction between an earlier and a subsequent statement - and pure, constitute the Scripture (agama). The Scripture expounds the nature of the substances - tattvartha. AptopajJamanullaMghyamadRSTeSTavirodhakam / tattvopadezakRtsArvaM zAstraM kApathaghaTTanam // 9 // EXPLANATORY NOTE The World Teacher (apta) is free from attachment (raga) and delivers his discourse without self-interest, for the well-being of the worthy (bhavya) souls. Acarya Samantabhadra's Ratnakarandaka-sravakacara: vaha zAstra sarvaprathama bhagavAn ke dvArA upajJAta hai, anya vAdiyoM ke dvArA akhaNDanIya hai, pratyakSa aura anumAnAdi ke virodha se rahita hai, tattva kA upadeza karane vAlA hai, sabakA hitakArI hai aura mithyAmArga kA khaNDana athavA nirAkaraNa karane vAlA hai| 21

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Niyamasara niyamasAra That alone is the Scripture which is the Word of the Omniscient (apta), inviolable, not opposed to the two kinds of valid knowledge - direct (pratyaksa) and indirect (paroksa) - reveals the true nature of the Reality, universally helpful to living beings, and potent enough to destroy all forms of falsehood. Acarya Kundakunda's Pravacanasara: suttaM jiNovadiTTha poggaladavvappagehiM vayaNehiM / taM jANaNA hi NANaM suttassa ya jANaNA bhaNiyA // 1-34 // pudgala-dravya svarUpa vacanoM se jo jina bhagavAn kA upadeza kiyA huA hai vaha dravyazruta hai, nizcayakara usa dravyazruta kA jAnanA bhAvazruta jJAna hai| aura dravyazruta ko bhI jJAna vyavahAra se kahA hai| Teachings of Lord Jina that reach us through his divine words - which are in form of the physical matter (pudgala) - constitute the Scripture (sutra or dravyasruta). Essentially, the knowledge of the Scripture is scriptural-knowledge (bhavasruta). Empirically, the Scripture (sutra or dravyasruta) is also knowledge. The meaning of the word 'tattvartha'is explained as under by Acarya Pujyapada in Sarvarthasiddhil: "Tattva' is the 'nature' (bhava) of the substance (padartha); the nature of the substance, as it is, is 'tattva'. 'Artha' means 'ascertainment'. The compound 'tattvartha' means ascertainment of the substance, as it is. Or, 'tattvartha' means ascertainment of the nature (bhava) of the substance as the two, the nature (bhava) and the substance (padartha), are not distinct from each other. Belief in what has been ascertained as the nature of the substance is right faith (samyagdarsana). 1 - Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 1-2, p. 6. .................. . . 22

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jIvAdhikAra tattvArthoM kA nAmollekha The names of the substances - jIvA poggalakAyA dhammAdhammA ya kAla AyAsaM / taccatthA idi bhaNidA NANAguNapajjaehiM saMjuttA // 9 // jIva, pudgalakAya, dharma, adharma, kAla aura AkAza ye tattvArtha ka gaye haiN| ye sabhI (tattvArtha ) nAnA prakAra kI guNa- paryAyoM se saMyukta kahe gaye haiN| -- 1 - THE SOUL The soul (jiva), the matter-body (pudgalakaya), the medium of motion (dharma), the medium of rest (adharma), the time (kala), and the space (akasa) are the nature of the substances (tattvartha). These substances have various qualities (guna) and modes (paryaya). EXPLANATORY NOTE acarya Nemicandra's Dravyasamgraha: tikkAle cadupANA iMdiyabalamAuANapANo ya / vavahArA so jIvo NicchayaNayado du cedaNA jassa // 3 // vyavahAranaya se tIna kAla meM indriya, bala, Ayu aura prANApAna (ucchvAsa - ni:zvAsa) ina cAroM prANoM ko jo dhAraNa karatA hai vaha jIva hai aura nizcayanaya se jisake cetanA hai vaha jIva hai| ........ From the empirical (vyavahara) point-of-view, that which is living at present, will continue to live in the future, and was living in the past, through its four life-principles (prana) - strength (bala), senses (indriya), duration of age (ayuh), and respiration (ucchvasa-nihsvasa - is the soul (jiva). From the ...... 23

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Niyamasara niyamasAra transcendental (niscaya) point-of-view, that which has consciousness (cetana) is the soul (jiva). ajjIvo puNa Neo puggaladhammo adhamma AyAsaM / kAlo puggalamutto rUvAdiguNo amutti sesA du // 15 // aura pudgala, dharma, adharma, AkAza tathA kAla - ina pA~coM ko ajIva dravya jAnanA caahie| inameM pudgala to mUrtimAn hai kyoMki rUpa Adi guNoM kA dhAraka hai aura zeSa (dharma-dravya, adharma-dravya, AkAza-dravya tathA kAla-dravya) amUrtIka hI haiN| Again, the matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), space (akasa), and time (kala), should be known as non-soul (ajiva) substances. The matter (pudgala) is a material object since it has qualities including form (rupa), and the remaining are without form. Acarya Umasvami's Tattvarthasutra: guNaparyayavad dravyam // 5-38 // guNa aura paryAya vAlA dravya hai| That which has qualities (guna) and modes (paryaya) is a substance (dravya). That in which qualities (guna) and modes (paryaya) exist is a substance (dravya). From the point-of-view of the modes - paryayarthika naya - three is difference between the attributes and the substance (dravya). From the point-of-view of the subs dravyarthika naya - three is no difference. Hence it is appropriate to consider these - qualities (guna) and modes (paryaya) - as marks (laksana) of the substance (dravya) under consideration (laksya). What are qualities (guna) and what are modes (paryaya)? Those 24

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jIvAdhikAra 1- THE SOUL characteristics which exhibit association (anvaya) with the substance are qualities (guna). Those characteristics which exhibit distinction or exclusion (vyatireka) - logical discontinuity, 'when the pot is not, the clay is,' - are modes (paryaya). The substance (dravya) possesses both. In essence, that which makes distinction between one substance and another is called the quality (guna), and the modification of the substance is called its mode (paryaya). The substance (dravya) is inseparable (residing in the same substratum -ayutasiddha) from its qualities (guna), and permanent (nitya). That which distinguishes one substance from other substances is its distinctive (bhedaka) quality (guna). The presence of this quality proves its existence. The absence of distinctive qualities would lead to intermixture or confusion between substances. For instance, the substance of soul (jiva) is distinguished from the matter (pudgala) and other substances by the presence of its distinctive qualities, such as knowledge. The matter (pudgala) is distinguished from the souls (jiva) by the presence of its distinctive qualities, such as form (colour), etc. Without such distinguishing characteristics, there can be no distinction between the souls and the matter. Therefore, from the general (samanya) point-ofview, knowledge, etc., are qualities always associated with the soul, and qualities like form, etc., are always associated with the matter. Their modifications, which are known from particular (visesa) pointof-view, are modes (paryaya). For instance, in the souls (jiva), the modes (paryaya) are knowledge of the pitcher, knowledge of the cloth, anger, pride, etc., and in the matter (pudgala) these are intense or mild odour, colour, etc. The collection or aggregate of qualities (guna) and modes (paryaya), which somehow is considered different from these, is called the substance (dravya). If the aggregate were completely (from all points of view) the same, it would lead to negation of all - the substance (dravya), the qualities (guna) and the modes (paryaya).1 1- see Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 5-38, p. 222-223. ......... 25

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Niyamasara niyamasAra Acarrya Kundakunda's Pravacanasara:: attho khalu davvamao davvANi guNappagANi bhaNidANi / tehiM puNo pajjAyA pajjayamUDhA hi parasamayA // 2-1 // nizcaya se jJeya-padArtha dravyamaya - sAmAnya svarUpa vastumaya - hai tathA samasta dravya ananta-guNa svarUpa kahe haiN| aura una dravya-guNoM ke pariNamana karane se paryAya haiM, arthAt dravya-paryAya aura guNa-paryAya ye do bheda sahita paryAya haiM, aura azuddha paryAyoM meM mUr3ha arthAt Atmabuddhi se paryAya ko hI dravya mAnane vAle ajJAnI nizcayakara mithyAdRSTi haiN| Certainly, all objects-of-knowledge (jneya) are substances (dravya) having existence as their general nature. All substances (dravya) have qualities (guna) and due to transformation in substance and qualities, modes (paryaya) exist; thus, modes (paryaya) are of two kinds: mode-of-substance (dravyaparyaya) and mode-of-qualities (gunaparyaya). Those who mistake the mode (paryaya) for the substance (dravya) are wrong-believers (mithyadrsti). Since every substance (dravya) has infinite number of qualities (guna) and modes (paryaya), only the Word of the Omniscient Lord Jina is able to expound these. Those who rely on the absolutistic way of looking at things-ekantavada - cannot expound such complexities. 26

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jIvAdhikAra 1 - THE SOUL jIva kA lakSaNa tathA upayoga ke bheda - The marks of the soul and kinds of cognition - jIvo uvaogamao uvaogo NANadaMsaNo hoi / NANuvaogo duviho sahAvaNANaM vihAvaNANaM ti // 10 // jIva upayogamaya hai arthAt jIva kA lakSaNa upayoga hai| upayoga jJAna-darzana-rUpa hai, arthAt upayoga ke jJAnopayoga aura darzanopayoga ye do bheda haiN| unameM jJAnopayoga do prakAra kA hai - svabhAvajJAna aura vibhaavjnyaan| The soul (jiva) has cognition (upayoga) as its mark (laksana). Cognition (upayoga) is of two kinds: knowledge-cognition (jnanopayoga) and perceptioncognition (darsanopayoga). Knowledge-cognition (jnanopayoga) is further divided into two kinds: naturalknowledge (svabhavajnana) cognition and unnaturalknowledge (vibhavajnana) cognition. EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: upayogo lakSaNam // 2-8 // jIva kA lakSaNa upayoga hai| Cognition (upayoga) is the mark (laksana) - distinctive characteristic - of the soul (jiva). That which arises from both internal and external causes and concomitant with soul-consciousness (caitanya) is cognition (upayoga) - active or attentive consciousness. By this - cognition (upayoga) - the ........................

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Niyamasara niyamasAra soul is distinguished from the body. Just as gold and silver, even when mixed together, remain distinct by their respective colour, etc., similarly the soul and the body, though one in bondage, maintain distinctness due to their respective marks (laksana). sa dvividho'STacaturbhedaH // 2-9 // vaha upayoga do prakAra kA hai - jJAnopayoga aura drshnopyog| ve kramazaH ATha aura cAra bheda sahita haiM, arthAt jJAnopayoga ke ATha tathA darzanopayoga ke cAra 976 Cognition (upayoga) is of two kinds. And these, in turn, are of eight and four kinds, respectively. Cognition (upayoga) is of two kinds: knowledge-cognition (jnanopayoga) and perception-cognition (darsanopayoga). Knowledge-cognition (nanopayoga) has again been classified into two main categories: 1) that which manifests due to the pristine soul's own-nature (svabhava) is the natural-knowledge (svabhavajnana) cognition, and 2) that which manifests due to the sullied soul's unnatural (vibhava) condition is the unnatural-knowledge (vibhavajnana) cognition. 28

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1 - THE SOUL jIvAdhikAra jJAna ke bheda - The kinds of knowledge - kevalamiMdiyarahiyaM asahAyaM taM sahAvaNANaM ti / saNNANidaraviyappe vihAvaNANaM have duvihaM // 11 // saNNANaM caubheyaM madisudaohI taheva maNapajnaM / aNNANaM tiviyappaM madiyAI bhedado ceva // 12 // indriyoM se rahita tathA (prakAza Adi) bAhya padArthoM kI sahAyatA se nirapekSa jo kevalajJAna hai vaha svabhAvajJAna hai| samyagjJAna aura mithyAjJAna ke vikalpa se vibhAvajJAna do prakAra kA hai| samyagvibhAvajJAna ke cAra bheda haiM - mati, zruta, avadhi aura mnHpryy| ajJAnarUpa vibhAvajJAna tIna bheda vAlA hai - kumati, kuzruta tathA kuavdhi| The knowledge, independent of the senses and all external objects, is the natural-knowledge (svabhavajnana) - omniscience (kevalajnana). The unnatural-knowledge (vibhavajnana) is of two kinds: right-knowledge (samyagjnana) and wrong-knowledge (mithyajnana). The unnatural (vibhava) right-knowledge (samyagjnana) has four subdivisions: 1) sensory knowledge - matijnana, 2) scriptural knowledge - srutajnana, 3) clairvoyance - avadhijnana, and 4) telepathy - manahparyayajnana. The unnatural (vibhava) wrong-knowledge (mithyajnana) has three subdivisions: 1) wrong sensory knowledge - kumati, 2) wrong scriptural knowledge - kusruta, and 3) wrong clairvoyance - kuavadhi. 29

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Niyamasara niyamasAra EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: matizrutAvadhimanaHparyayakevalAni jJAnam // 1-9 // matijJAna, zrutajJAna, avadhijJAna, mana:paryayajJAna aura kevalajJAna - ye pA~ca jJAna haiN| Knowledge is of five kinds: sensory-knowledge - matijnana, scriptural-knowledge - srutajnana, clairvoyance - avadhijnana, telepathyl - manahparyaya-jnana, and omniscience - kevalajnana. That which reflects on the objects-of-knowledge through the senses and the mind, or that through which the objects-of-knowledge are reflected upon, or just reflection, is sensory knowledge. Owing to the destruction-cum-subsidence (ksayopasama) of karmas which obscure scriptural-knowledge, that, which hears, or through which the ascertained objects are heard, or just hearing, is scriptural knowledge. These two are mentioned side by side, as these are governed by the relation of cause-and-effect. This is mentioned later, 'Scriptural knowledge is preceded by sensory knowledge' (Tattvarthasutra, 1-20). The next kind of knowledge is called clairvoyance (avadhi) as it ascertains matter in downward range or knows objects within limits. Ascertaining the objects located in another's mind (mana) is telepathy (manahparyaya). Now is telepathy not sensory knowledge? No. Mind (mana) is merely relative; mind (mana) is merely spoken of with reference to one's own and another's mind. Telepathy (manahparyaya) works on the strength of destruction-cum-subsidence (ksayopasama) alone of karmas of that kind. For instance we say, 1- The word 'telepathy' is rather inadequate to convey the true import of the phrase 'manahparyayajnana'. Still, it has been used most reluctantly as there is no equivalent word in the English language that can represent the extraordinary power and scope of manahparyayajnana. . . . . . . . . . . . . . . . . . . 30

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jIvAdhikAra 1 - THE SOUL "Look at the moon in the sky.". Here the sky is intended merely as the background. That for the sake of which the seekers pursue the path of external and internal austerities (tapa) is pure and perfect-knowledge (kevalajnana). It also means 'without the help of anything else'. Perfect-knowledge (kevalajnana) is mentioned last as it is attained at the end. Telepathy (manahparyayajnana) is mentioned close to it because of its proximity. How is there proximity? Self-restraint (samyama) is the basis of both. Clairvoyance (avadhijnana) is far-off from telepathy (manahparyayajnana) hence it has been mentioned before telepathy. Indirect (paroksa) knowledge is mentioned before direct (pratyaksa) knowledge as it is easily intelligible. Almost all beings are familiar with and experience sensory-knowledge (matijnana) and scriptural-knowledge (srutajnana), hence these are easily intelligible. Thus, these are the five kinds of knowledge. sarvadravyaparyAyeSu kevalasya // 1-29 // kevalajJAna kA viSaya-sambandha sarva dravya aura sarva paryAya haiM, arthAt kevalajJAna eka hI sAtha sabhI padArthoM ko aura unakI sabhI paryAyoM ko jAnatA hai| Omniscience (kevalajnana) extends to all substances (dravya) and all their modes (paryaya) simultaneously. The attributive 'sarva' - all - is added to both, 'dravya'- substance, and 'paryaya'- mode. First the soul-substances (iva dravya) are infinite-times-infinite (anantananta). The forms of matter (pudgala dravya) are infinitetimes-infinite of these. Atoms (anu) and molecules (skandha) are the divisions of matter. The medium of motion (dharma dravya), the medium of rest (adharma dravya) and the space (akasa dravya) are three. The substance of time (kala dravya) is innumerable (asamkhyata). Each of these substances has infinite-times-infinite modes (paryaya), extending through the past, the present and the future. There is nothing, either substance or mode, which does not ..................... .. 31

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Niyamasara niyamasAra come within the purview of omniscience (kevalajnana). The fact that omniscience (kevalajnana) encompasses all substances (dravya) and all modes (paryaya) highlights its boundless virtue. matizrutAvadhayo viparyayazca // 1-31 // mati, zruta aura avadhi - ye tIna jJAna viparyaya bhI hote haiN| These three kinds of knowledge - sensory (mati), scriptural (sruta), and clairvoyance (avadhi) - are erroneous also. Viparyaya' means 'erroneous'. 'Ca'means "also', that is, right as well as erroneous. Sensory knowledge, scriptural knowledge and clairvoyance may be right as well as erroneous. Why are these erroneous? These are erroneous because these co-exist in the soul with wrong belief (mithyadarsana). It is similar to the milk kept in a bitter gourd; the taste of the milk becomes bitter on account of the defect of the receptacle. But even with wrong belief (mithyadarsana), there should be no error in the ascertainment of objects by sensory knowledge, etc. For instance, just as the person of right faith perceives form, colour, and so on, so does the person of wrong faith. Just as the person of right faith ascertains form, colour, etc., through scriptural knowledge and represents these accordingly, so does the person of wrong faith. And just as the person of right faith ascertains matter through clairvoyance, so does the person of wrong faith through his clairvoyance. The next sutra responds to the doubt raised. sadasatoravizeSAdyadRcchopalabdherunmattavat // 1-32 // apanI icchA se cAhe jaisA grahaNa karane ke kAraNa vidyamAna aura avidyamAna padArthoM kA bhedarUpa jJAna (yathArtha viveka) na hone se pAgala ke jJAna kI bhA~ti mithyAdRSTi kA jJAna viparIta arthAt mithyAjJAna hI hotA hai| Owing to lack of discernment between the real (sat - that exists) .. . ................... 32

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jIvAdhikAra 1 - THE SOUL and the unreal (asat - that does not exist), wrong knowledge is whimsical as that of the lunatic. 'Sat' is that which exists; 'asat' is that which does not exist. Without proper discernment, knowledge becomes erroneous. Sometimes, owing to the operation of wrong belief (mithyadarsana), when colour, form, etc., are present, these are apprehended as not present; when not present, these are apprehended as present. Also, at certain times, what exists is apprehended as existing, and what does not exist is apprehended as non-existing. For instance, the person whose mind is deranged due to disturbed bile indiscriminately considers the mother as the wife and the wife as the mother. At certain times, he may also consider, according to his whims, the mother as the mother and the wife as the wife. Even the latter is not true knowledge as it is only accidental and not based on discrimination. Similarly, error arises in case of sensory knowledge, etc., while ascertaining shape, colour, etc., of objects. It is as follows. Owing to the operation of wrong belief (mithyadarsana) three kinds of error arise: error of cause - karanaviparyasa, error of difference or non-difference - bhedabhedaviparyasa, and error of nature - svarupaviparyasa, while apprehending colour, etc. This way, owing to the rise of wrong belief (mithyadarsana), people give credence to figments of imagination which go against the known sources of knowledge and inference. Therefore, these are wrong sensory knowledge - kumati jnana, wrong scriptural knowledge - kusruta jnana, and erroneous clairvoyance - vibhanga jnana. But right belief (samyagdarsana) promotes conviction in substances ascertained as these truly are. Therefore, with right belief, these become sensory knowledge - matijnana, scriptural knowledge - srutajnana, and clairvoyance - avadhijnana. . . . . . . . . . . . . . . . . . 33

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Niyamasara darzanopayoga ke bheda - The kinds of perception-cognition - taha daMsaNaDavaogo sasahAvedaraviyappado duviho / kevalamiMdiyarahiyaM asahAyaM taM sahAvamidi bhaNidaM // 13 // usI prakAra darzanopayoga, svabhAva aura vibhAva ke bheda se do prakAra kA hai| inameM indriyoM se rahita tathA parapadArtha kI sahAyatA se nirapekSa asahAya jo kevaladarzana hai vaha svabhAva darzanopayoga kahA gayA hai| - 34 Similarly, perception-cognition (darsanopayoga) is of two kinds: natural (svabhava) and unnatural (vibhava). The perception-cognition (darsanopayoga) which is independent of the senses and the external objects is called the natural (svabhava) perception-cognition (darsanopayoga) - kevaladarsana. EXPLANATORY NOTE niyamasAra acarya Nemicandra's Dravyasamgraha: uvaogo duviyappo daMsaNaNANaM ca daMsaNaM cadudhA / cakkhu acakkhU ohI daMsaNamadha kevalaM yaM // 4 // darzanopayoga aura jJAnopayoga ina bhedoM se upayoga do prakAra kA hai| unameM cakSudarzana, acakSudarzana, avadhidarzana aura kevaladarzana ina bhedoM se darzanopayoga cAra prakAra kA jAnanA caahie| - Upayoga is of two kinds - perception-cognition (darsanopayoga), and knowledge-cognition (jnanopayoga). Perception-cognition (darsanopayoga) is of four kinds : 1) ocular (caksu ) perception .......

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jIvAdhikAra 1- THE SOUL cognition, 2) non-ocular (acaksu) perception-cognition, 3) clairvoyant (avadhi) perception-cognition, and 4) perfect, infinite (kevala) perception-cognition. These four kinds of perception-cognition (darsanopayoga) are classified into natural (svabhava) and unnatural (vibhava). The perception-cognition (darsanopayoga) which is independent of the senses and the external objects is the natural (svabhava) attribute of the soul. It is perfect and infinite perception-cognition (darsanopayoga) - kevaladarsana. The remaining three perception-cognition (darsanopayoga) are unnatural (vibhava). Acarya Padmaprabhamaladharideva, in his commentary known as Tatparyavrtti, has mentioned two kinds of natural (svabhava) perception-cognition (darsanopayoga), based on the cause and the effect: the cause-natural-perception-cognition (karana-svabhavadarsanopayoga) and the effect-natural-perception-cognition (karyasvabhava-darsanopayoga).1 - Belief in the soul (atma) that is eternally pure and rid of unnatural (vibhava) dispositions (bhava) - aupasamika, ksayika, ksayopasamika and audayika - and established in own-nature (svabhava) of perfect knowledge (jnana) and perfect conduct (caritra) is called the causenatural-perception-cognition (karana-svabhava-darsanopayoga). Belief in the Supreme Lord (paramatma) - the Arhat - who is rid of the four inimical (ghati) karmas, who sees and knows the objects of the three worlds through infinite and perfect-knowledge (kevalajnana), who is the ocean of the nectar-bliss produced by own-soul, who is ever established in perfect-conduct (yathakhyata caritra), and who is worshipped and venerated by all worthy (bhavya) souls, is the effectnatural-perception-cognition (karya-svabhava-darsanopayoga). 1. zrImad bhagavat kundakundAcAryadeva praNIta 'niyamasAra', zrI kundakunda kahAna digambara jaina tIrtha surakSA TrasTa, jayapura, paMcamAvRtti, mArca 1984, pR. 32-33. ........ 35

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Niyamasara vibhAva darzana aura paryAya ke bheda - The unnatural perception and modes - cakkhu acakkhU ohI tiNNi vi bhaNidaM vibhAvadiTThiti / pajjAo duviyappo saparAvekkho ya Niravekkho // 14 // cakSudarzana, acakSudarzana aura avadhidarzana ye tIna vibhAva darzana kahe gaye haiN| paryAya ke do bheda haiM - svaparApekSa ( sva aura para kI apekSA yukta) aura nirpekss| niyamasAra Ocular (caksu) perception-cognition, non-ocular (acaksu ) perception-cognition, and clairvoyant (avadhi) perception-cognition are the three kinds of unnatural (vibhava) perception-cognition (darsanopayoga). The modes (paryaya) are of two kinds: externally-dependent (svaparapeksa), and independent (nirapeksa). EXPLANATORY NOTE The three kinds of destruction-cum-subsidential (ksayopasamika) perception (darsana) are ocular-perception (caksudarsana), nonocular-perception (acaksudarsana) and clairvoyant-perception (avadhidarsana). 36 How are knowledge-cognition and perception-cognition different? Knowledge-cognition (jnanopayoga) is with details and, therefore, called sakara or savikalpa. Perception-cognition (darsanopayoga) is without details and, therefore, called nirvikara or nirvikalpa or samanyavalokana. These occur in succession in ordinary souls (nonomniscient souls), but occur simultaneously in those who have annihilated karmas. Cognition (upayoga) is the mark (laksana) common to all souls. .......

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jIvAdhikAra 1 - THE SOUL Acarya Kundakunda's Pravacanasara: atthittaNicchidassa hi atthassatyaMtarammi saMbhUdo / attho pajjAyo so saMThANAdippabhedehiM // 2-60 // apane sahaja-svabhAvarUpa svarUpa ke astitvakara nizcala jo jIva-padArtha hai usake nizcaya se jo anya-padArtha - pudgala-dravya ke saMyoga se - utpanna huA jo aneka dravya-svarUpa padArtha hai vaha saMyoga-janita bhAva saMsthAna-saMhananAdi ke bhedoM se yukta nara-nAraka Adi vibhAva (vikAra) paryAya haiN| The substance of soul (iva) exists in own immutable nature; however, due to union with other substances - matter (pudgala) - it gets transformed into unnatural-modes (vibhava-paryaya) with particularities of bodily structure (samsthana), joints (samhanana), etc. Due to union with the physical matter (pudgala), the soul (jiva) is transformed into its unnatural-modes (vibhava-paryaya), like the infernal being. These modes (paryaya) are externally-dependent (svaparapeksa) and appertain to the soul (jiva) that is in its unnatural state; these are utterly perishable, and worth discarding. The soul (jiva), when rid of union with the physical matter (pudgala), has the self-illuminating, eternal and immutable mode (paryaya) that is independent (nirapeksa) of all external influence; this is its naturalmode (svabhava-paryaya). The natural-mode (svabhava-paryaya) of the soul (jiva) is characterized by infinite knowledge and perception and is worth accepting. . . . . . . . . . . . . . . . . . . . . . . . 1

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Niyamasara vibhAvaryAya aura svabhAvaparyAya kA kathana The natural and unnatural modes - NaraNArayatiriyasurA pajjAyA te vibhAvamidi bhaNidA / kammopAdhivivajjiyapajjAyA te sahAvamidi bhaNidA // 15 // - manuSya, nAraka, tiryaJca aura deva - ye vibhAva paryAyeM kahI gaI haiM tathA karmarUpa upAdhi se rahita jo paryAyeM haiM ve svabhAva - paryAyeM kahI gaI haiN| 38 - These states of existence - human (manusyagati), infernal (narakagati), subhuman (tiryancagati), and celestial (devagati) - are called the unnatural-modes (vibhava-paryaya). The states of existence free from karmic influence are called the natural-modes (svabhavaparyaya). niyamasAra EXPLANATORY NOTE acarya Kundakunda's Pravacanasara: NaraNArayatiriyasurA saMThANAdIhiM aNNahA jAdA / pajjAyA jIvANaM udayAdihiM NAmakammassa // 2-61 // saMsArI jIvoM ke jo manuSya, nAraka, tiryaJca aura deva paryAya haiM ve nAmakarma ke udayAdika ke kAraNa saMsthAna, saMhanana, sparza, rasAdi ke bhedoM se svabhAva-paryAya se bhinna, vibhAva-svarUpa utpanna hote haiN| ....... The worldly souls (jiva) attain these unnatural modes (vibhavaparyaya) as human (nara), infernal (naraka), plant and animal (tiryanca), and celestial ( deva) on fruition of the name (nama - physique-making) karmas comprising bodily structure (samsthana), joints (samhanana), etc.

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jIvAdhikAra 1 - THE SOUL manuSyAdi paryAyoM kA vistAra - The four conditions of existence - mANussA duviyappA kammamahIbhogabhUmisaMjAdA / sattavihA NeraiyA NAdavvA puDhavibhedeNa // 16 // caudahabhedA bhaNidA tericchA suragaNA caubbhedA / edesiM vitthAraM loyavibhAgesu NAdavvaM // 17 // karmabhUmija aura bhogabhUmija ke bheda se manuSya do prakAra ke haiM tathA pRthivI ke bheda se nAraka sAta prakAra ke jAnanA caahiye| tiryaJcoM ke caudaha aura devasamUhoM ke cAra bheda kahe gaye haiN| ina sabakA vistAra lokavibhAga (paramAgama) se jAnanA caahiye| The human beings (manusya) are of two kinds - those born in the regions of labour (karmabhumija) and those born in the regions of enjoyment (bhogabhumija). The infernal-beings (naraki) are of seven kinds depending on the earth (prthivi) of the infernal region in which they are born. The subhuman beings (tiryanca) are of fourteen kinds and the celestial beings (deva) are of four kinds. Their classifications must be ascertained from the Scripture detailing the universe (loka). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: bharatairAvatavidehAH karmabhUmayo'nyatra devakurUttarakurubhyaH // 3-37 // . . . .. . . . . . . . . . . . . . . . . . . . 39

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Niyamasara niyamasAra pA~ca meru sambandhI pA~ca bharata, pA~ca airAvata, pA~ca videha (devakuru tathA uttarakuru ye donoM chor3akara), isa prakAra aDhAI dvIpa meM kula pandraha karmabhUmiyA~ haiN| Bharata, Airavata, and Videha, excluding Devakuru and Uttarakuru, are the regions of labour - karmabhumi. Bharata, Airavata, and Videha are five each. All these are described as the regions of labour - karmabhumi. The inclusion of Videha would imply the inclusion of Devakuru and Uttarakuru. In order to exclude these, it is mentioned excluding Devakuru and Uttarakuru'. Devakuru, Uttarakuru, Haimavata, Harivarsa, Ramyaka, Hairanyavata and the mid-isles (antardvipa) are called the regions of enjoyment -bhogabhumi. Why are the 'regions of labour' - karmabhumi - so called? This is because these are the seats of good (subha) and evil (asubha) deeds. Although the three worlds constitute the seat of activity, still these regions are the seats of intense karmic activity. For instance, demerit capable of plunging a being in the seventh infernal region is acquired only in these regions - Bharata, etc. Merit which leads to the highest celestial state such as the Sarvarthasiddhi deva is also acquired in these regions only. Also, the six kinds of occupations, such as agriculture, and the opportunity to give gifts to the worthy - patradana - are obtained in these regions only. Hence these are called the regions of labour. The others are called the regions of enjoyment' - bhogabhumi - as the objects of enjoyment are provided by the ten kinds of desire-fulfilling trees (kalpavsksa). ratnazarkarAvAlukApaMkadhUmatamomahAtamaHprabhA bhUmayo ghanAmbuvAtAkAzapratiSThAH saptAdho'dhaH // 3-1 // adholoka meM ratnaprabhA, zarkarAprabhA, vAlukAprabhA, paMkaprabhA, dhUmaprabhA, tamaHprabhA aura mahAtama:prabhA - ye sAta bhUmiyA~ haiM aura ghanodadhivAtavalaya, ghanavAtavalaya, tanuvAtavalaya tathA AkAza ke sahAre krama se nIce-nIce sthita haiN| . . . .. . . . . . . . . . . . . . . . . . . . 40

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jIvAdhikAra 1- THE SOUL The lower world consists of seven earths - Ratnaprabha, Sarkaraprabha, Valukaprabha, Pankaprabha, Dhumaprabha, Tamahprabha and Mahatamahprabha - one below the other, and surrounded by the three kinds of air and the space (akasa). In these earths are the infernal-abodes (naraka), the dwellings of the infernal-beings (naraki). Acarya Nemicandra's Dravyasamgraha: samaNA amaNA NeyA paMciMdiya NimmaNA pare savve / bAdarasuhameiMdI savve pajjatta idarA ya // 12 // paJcendriya jIva saMjJI aura asaMjJI aise do prakAra ke jAnane cAhie aura do-indriya, teindriya, cauindriya ye saba manarahita (asaMjJI) haiN| ekendriya bAdara aura sUkSma do prakAra ke haiM aura ye pUrvokta sAtoM paryAptaka tathA aparyAptaka ke bheda se do-do prakAra ke haiN| isa prakAra 14 jIvasamAsa haiN| The five-sensed beings (jiva) are categorized as those with-mind (samjni), and those without-mind (asamjni). All other beings are without-mind (asamjni). The one-sensed beings are categorized as gross1 (badara), and subtle2 (suksma). All beings are further categorized as those having attained completion (paryapta), and those not having attained completion (aparyapta). On the basis of their biological development, the beings (jiva) have been divided into fourteen classes, called jivasamasa or jivasthana: 1- Gross (badara) name-karma (for one-sensed beings) produces a body that is fettered by matter and, therefore, requires a substratum. 2- Subtle (suksma) name karma (for one-sensed beings) produces a body that is unfettered by material things and does not hinder movement of other objects. Whole universe is the place for their existence. 41

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Niyamasara niyamasAra (1-4) One-sensed: (5-6) Two-sensed: (7-8) Three-sensed: badara paryapta badara aparyapta suksma paryapta suksma aparyapta paryapta aparyapta paryapta aparyapta paryapta aparyapta samjni paryapta samjni aparyapta asamjni paryapta asamjni aparyapta (9-10) Four-sensed: (11-14) Five-sensed: Acarya Umasvami's Tattvarthasutra: aaraluchtet: 118-811 deva cAra samUha vAle haiM, arthAt devoM ke cAra nikAya haiM - bhavanavAsI, vyantara, jyotiSI aura vaimaanik| The celestial beings - deva - are of four classes (nikaya). The celestial beings (deva) get this status on the rise of the namekarma (namakarma) - devagati - leading to the celestial state; they roam freely and derive pleasure in several parts of the terrestrial world, the mountains and the oceans surrounding them. They are endowed with magnificence, splendour and extraordinary powers. The celestial beings are grouped in classes (nikaya), in spite of individual differences. Thus there are four classes of celestial beings. They are the residential (bhavanavasi), the peripatetic (vyantara), the stellar (jyotiska) and the heavenly (vaimanika) deva. . . . . . . . . . . . . . . . . . . 42

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jIvAdhikAra AtmA ke kartRtva- bhoktRtva kA kathana The soul as the doer and the enjoyer - - kattA bhottA AdA poggalakammassa hodi vavahArA / kammajabhAveNAdA kattA bhottA du Nicchayado // 18 // AtmA pudgala - karma kA kartA - bhoktA vyavahAra se hai aura AtmA karmajanita bhAva kA kartA - bhoktA (azuddha) nizcaya se hai| 1 - THE SOUL From the empirical (vyavahara) point-of-view, the soul is the doer (karta) and the enjoyer (bhokta) of the materialkarmas (dravyakarma); from the (impure) transcendental (niscaya) point-of-view the soul is the doer and the enjoyer of the karma-generated dispositions ( bhava). EXPLANATORY NOTE acarya Nemicandra's Dravyasamgraha: paggalakammAdINaM kattA vavahArado du Nicchayado / cedaNakammANAdA suddhaNayA suddhabhAvANaM // 8 // AtmA vyavahAranaya se pudgala karma (jJAnAvaraNAdi karmoM) kA kartA hai, (azuddha) nizcayanaya se cetana karma (rAgAdi) kA kartA hai aura zuddhanizcayanaya se zuddha bhAvoM kA kartA hai| From the empirical-point-of-view (vyavaharanaya), the soul is said to be the producer of the material-karma (like knowledgeobscuring karma); from the impure transcendental-point-ofview (asuddha niscayanaya), the soul is responsible for its psychic dispositions (like attachment and aversion); but from ...... 43

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Niyamasara niyamasAra the pure transcendental-point-of-view (suddha niscayanaya), the soul is consciousness - pure perception and knowledge. Acarya Kundakunda'sPravacanasara: AdA kammamalimaso pariNAma lahadi kammasaMjuttaM / tatto silisadi kammaM tamhA kammaM tu pariNAmo // 2-29 // yaha jIva pudgala-karmoM se anAdikAla se malina huA mithyAtva, rAgAdi rUpa karma sahita azuddha vibhAva (vikAra) rUpa pariNAma ko pAtA hai, aura usa rAgAdi rUpa vibhAva pariNAma se pudgalIka dravyakarma jIva ke pradezoM meM Akara baMdha ko prApta hotA hai aura isI kAraNa se rAgAdi vibhAva pariNAma hI pudgalIka-baMdha kA kAraNa-rUpa bhAvakarma hai| Mired in karmic dirt and because of the influence of the karmas bound with it, the soul (jiva) undergoes impure transformations, like delusion (moha) and attachment (raga). Due to such impure transformations, the particles of karmic matter fasten to the space-points (pradesa) of the soul (jiva). Hence, impure transformations (like attachment) of the soul - its bhavakarma - are the cause of bondage of material-karmas (dravyakarma). The soul's impure transformations (like attachment) cause the bondage of fresh material-karmas (dravyakarma), and the materialkarmas bound with the soul give rise to impure transformations (like attachment) - bhavakarma - in the soul. The material-karmas (dravyakarma) give rise to the bhavakarma. The soul is bound with material-karmas (dravyakarma) from infinite time past. The previously bound dravyakarma give rise to bhavakarma; the bhavakarma give rise to fresh dravyakarma. There is this cycle of cause-and-effect in samsara: the dravyakarma already bound with the soul are due to its past bhavakarma, and further, the newly bound dravyakarma give rise to bhavakarma. As a rule, the soul (jiva) is the doer only of its impure transformations (like attachment) - bhavakarma. Moreover, ........................ 44

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jIvAdhikAra 1 - THE SOUL the soul is the doer of the material-karmas (dravyakarma), only by convention (vyavahara).1 Acarya Amotacandra's Purusarthasiddhyupaya: jIvakRtaM pariNAma nimittamAtraM prapadya punaranye / svayameva pariNamante'tra pudgalAH karmabhAvena // 12 // jIva dvArA kiye gaye rAgadveSAdika vibhAva-bhAva kA nimittamAtra pAkara phira jIva se bhinna jo pudgala haiM ve isa AtmA meM apane Apa hI karmarUpa se pariNamana karate haiN| As a consequence of transformations (like attachment) in the soul, the physical-matter (pudgala) - that is other than the soul - transforms itself into material-karmas (like the knowledgeobscuring karma) that get bound with the soul. From the empirical-point-of-view (vyavaharanaya), the soul is said to be the enjoyer of the fruits of karmas in form of pleasure and pain, but from the transcendental-point-of-view (niscayanaya), the soul experiences only consciousness (cetana), concomitant with perception (darsana) and knowledge (jnana). The ignorant, engrossed in the nature of various species of karmas, enjoys the fruits of karmas in form of pleasure and pain. Experiencing the fruits of karmas, he identifies himself with those fruits of karmas and binds himself again with the seeds of misery in form of the eight kinds of karmas. The knowledgeable, however, is aware of the fruits of karmas but does not enjoy these. He calmly bears the fruits of karmas without getting affected by these. 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 153-154. . . . . . . . . . . . . . . . . 45

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Niyamasara niyamasAra dravyArthika aura paryAyArthika naya se jIva kA kathana - The soul from the standpoints of substance and modes - davvatthieNa jIvA vadirittA puvvabhaNidapajjAyA / pajjayaNaeNa jIvA saMjuttA hoMti duvihehiM // 19 // dravyArthika naya se jIva pUrvakathita paryAyoM se vyatirikta - bhinna - hai, aura paryAyArthika naya se jIva (pUrva meM kahI gaI - svaparApekSa tathA nirapekSa) paryAyoM se saMyukta hai| isa prakAra jIva donoM nayoM se saMyukta hai| From the standpoint-of-substance - dravyarthika naya - the soul (jiva) is different from the modes (paryaya) mentioned earlier, but from the standpoint-of-modes - paryayarthika naya - the soul is one with the modes. The soul, thus, is known by these two standpoints. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: davvaTThieNa savvaM davvaM taM pajjayaTThieNa puNo / havadi ya aNNamaNaNNaM takkAlaM tammayattAdo // 2-22 // dravyArthika naya kI vivakSA se vaha samasta vastu anya nahIM hai, vahI hai, arthAt nara-nArakAdi paryAyoM meM vahI eka dravya rahatA hai, aura paryAyArthika naya kI vivakSA se anyarUpa dravya hotA hai, arthAt nara-nArakAdi paryAyoM se judA-judA kahA jAtA hai kyoMki nara-nArakAdi paryAyoM ke hone ke samaya vaha dravya usa paryAya-svarUpa hI ho jAtA hai| From the standpoint-of-substance (dravyarthika naya), as the substance (dravya) remains the same, the object (vastu) is 'notother' (ananya) in different modes (paryaya). From the standpoint-of-modes (paryayarthika naya), as the object takes 46

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jIvAdhikAra 1 - THE SOUL the form of the mode (paryaya), it is said to be 'other' (anya) with each change of the mode (paryaya). The object (vastu) has two kinds of attributes, general (samanya) and specific (visesa). The standpoint-of-substance (dravyarthika naya) and the standpoint-of-modes (paryayarthika naya) are the two eyes that see these two kinds of attributes, general (samanya) and specific (visesa). When viewed with one eye of the standpoint-of-substance (dravyarthika naya) while closing the other eye, the soul (jiva), with its general (samanya) attribute, appears to be the same in all modes (paryaya) - as the man, the infernal being, the deva, or the Siddha. When viewed with the eye of the standpoint-of-modes (paryayarthika naya) while closing the other eye, the soul (jiva), with its specific (visesa) attributes, appears to be different in all modes (paryaya) - as the man, the infernal being, the deva, or the Siddha. The soul (jiva) appears to have taken the form of its existing mode. Just as the fire, while burning, takes the form of the fuel - dung, grass, leaves, wood - in the same way, the soul (jiva) takes forms according to its modes (paryaya) of existence. When viewed with both the eyes - the standpoint-of-substance (dravyarthika naya) and the standpoint-ofmodes (paryayarthika naya) - the soul (jiva) appears to be one as well as different, with change of modes (paryaya). Viewing the object with only one eye-standpoint - does not provide the whole picture; viewing it with both the eyes gives the complete picture. When the object is viewed with both the eyes, there is no contradiction in the statement that it is 'not-other' (ananya) as well as it is 'other' (anya), in different modes (paryaya).1 isa prakAra zrI kundakundAcArya viracita niyamasAra grantha meM jIvAdhikAra nAma kA pahalA adhikAra samApta huaa| 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 144. ........................

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pudgala dravya ke bhedoM kA kathana - The kinds of physical matter - aNukhaMdhaviyappeNa du poggaladavvaM havei duviyappaM / khaMdhA hu chappayArA paramANU ceva duviyappo // 20 // aNu aura skandha ke vikalpa se pudgala dravya do bheda vAlA hai| inameM skandha vAstava meM chaha prakAra ke haiM aura paramANu do bhedoM se yukta hai| bhAvArtha prathama hI pudgala dravya ke do bheda haiM- svabhAva pudgala aura vibhAva pudgl| unameM paramANu svabhAva pudgala hai aura skandha vibhAva pudgala hai| svabhAva pudgala ke kArya - paramANu aura kAraNa - paramANu kI apekSA do bheda haiM tathA vibhAva CHAPTER-2 ajIvAdhikAra THE NON-SOUL - pudgala skandha ke atisthUla Adi chaha bheda haiN| ina chaha bhedoM ke nAma tathA udAharaNa Age kI gAthAoM meM spaSTa kiye gaye haiN| - 48 - The material substance (pudgala dravya) has two divisions: the atoms (anu or paramanu) and the molecules (skandha). The molecules (skandha) have six classifications and the atoms (anu or paramanu) have two classifications. EXPLANATORY NOTE There are no space-points (pradesa) for the indivisible unit of matter (paramanu), as it is of the extent of one space-point. One space-point of space is considered without space-points as its splitting or division is ......

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ajIvAdhikAra 2 - THE NON-SOUL not possible. Similarly, the indivisible unit of matter (paramanu) occupies one space-point, and there can be no further division of its spatial unit. Further, there is nothing smaller than the indivisible atom (paramanu). So there can be no division of its space-point.1 Acarya Umasvami's Tattvarthasutra: 37017: TOWETT 114-8411 pudgala aNu aura skandha ke bheda se do prakAra ke haiN| The atoms (anu) and the molecules (skandha) are the two divisions of the matter (pudgala). The atom (anu) is the smallest unit of the matter (pudgala). It occupies just one space-point (pradesa). The collections of atoms which, in their gross state, can be taken by the hand and handled are the molecules (skandha). Conventionally, if action is present in a few instances, by synecdoche it can be extended to other versions too. Hence, the word 'molecule' (skandha) also applies to molecules consisting of two or more atoms, which cannot be so handled. Though the matter (pudgala) has infinite subclasses, still it is divided into two main classes, atoms (anu) and molecules (skandha). 1 - see Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 5-11, p. 189. 49

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Niyamasara niyamasAra skandha ke chaha bheda - The six classifications of molecules - aithUlathUla thUlaM thUlasuhumaM ca suhumathUlaM ca / suhumaM aisuhumaM idi dharAdiyaM hodi chanbheyaM // 21 // bhUpavvadamAdIyA bhaNidA aithUlathUlamidi khaMdhA / thUlA idi viNNeyA sappIjalatellamAdIyA // 22 // chAyAtavamAdIyA thUledarakhaMdhamidi viyANAhi / suhumathUledi bhaNiyA khaMdhA caurakkhavisayA ya // 23 // suhumA havaMti khaMdhA pAoggA kammavaggaNassa puNo / tavvivarIyA khaMdhA aisuhumA idi parUveMti // 24 // atisthUlasthUla, sthUla, sthUlasUkSma, sUkSmasthUla, sUkSma aura atisUkSma - aise pRthivI Adi skandha ke chaha bheda haiN| bhUmi, parvata Adi atisthUlasthUla skandha kahe gaye haiM tathA ghI, jala, tela Adi sthUla skandha haiM, aisA jAnanA caahiye| chAyA, Atapa (dhUpa) Adi sthUlasUkSma skandha haiM aisA jAno tathA cAra indriyoM ke viSayabhUta skandhoM ko sUkSmasthUla kahA gayA hai| karmavargaNA rUpa hone ke yogya skandha sUkSma haiM aura inase viparIta arthAt karmavargaNA rUpa na hone ke yogya skandha atisUkSma haiM, aisA (AcArya) nirUpaNa karate haiN| The molecules (skandha) have six classifications comprising earth, etc.: 1) atisthula-sthula - extremely . . . . . . . . . . . . . . . . . . . . . . . . 50

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ajIvAdhikAra gross; 2) sthula - gross; 3) sthula-suksma - gross-fine; 4) suksma-sthula - fine-gross; 5) suksma - fine; and 6) suksma-suksma - extremely fine. The earth (prthivi) and the mountain (parvata), etc., are atisthula-sthula - extremely gross, and the buttermilk (ghee), the water (jala) and the oil (tela), etc., are sthula - gross - molecules (skandha). The image (chaya) and the sunshine (dhupa), etc., are to be known as sthula-suksma - gross-fine, and those that are amenable to the four senses touch (sparsa), taste (rasa), smell (gandha) and sound (sabda) - are suksmasthula - fine-gross - molecules (skandha). - 2- THE NON-SOUL The learned acarya have expounded that the molecules (skandha) fit to turn into karmas - karmana-vargana - are suksma - fine, and those that are not fit to turn into karmana-vargana are suksma-suksma - extremely fine. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: vaNNarasagaMdhaphAsA vijjaMte puggalassa suhumAdo / puDhavIpariyaMtassa ya saddo so poggalo citto // 240 // paramANu se lekara mahAskandha pRthivI paryanta aise pudgaladravya meM varNa-rUpa (5), rasa (5), gandha (2), sparza (8) - ye cAra prakAra ke guNa maujUda haiM aura jo zabda hai vaha bhASA, dhvani Adi ke bheda se aneka prakAra vAlA pudgala kA paryAya hai| The substance (dravya) of matter (pudgala), from the minute atom (paramanu) to the gross earth (prthivi), have the qualities of colour (varna), taste (rasa), smell (gandha) and touch ......... 51

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Niyamasara niyamasAra (sparsa). The sound (sabda), which is of many kinds, is the mode (paryaya) of the matter (pudgala). The substance (dravya) of matter (pudgala) is of six kinds: 1) suksmasuksma - extremely fine, 2) suksma - fine, 3) suksma-sthula - finegross, 4) sthula-suksma - gross-fine, 5) sthula - gross, and 6) sthulasthula - extremely gross. The atom (paramanu) is of the first kind, suksma-suksma - extremely fine. The molecules fit to turn into karmas - karmana-vargana - are suksma - fine. Touch (sparsa), taste (rasa), smell (gandha) and sound (sabda) are suksma-sthula - finegross; since these are not recognized by the eye these are fine, and since these are recognized by the other four senses these are gross too. The image (chaya) is sthula-suksma - gross-fine; since it is recognized by the eye it is gross and since it cannot be handled it is fine too. The liquids, like water and oil, are sthula - gross; these do not fall apart on piercing or chopping. Objects like the earth, the mountain and the wood, are sthula-sthula - extremely gross. The qualities - colour (varna), taste (rasa), smell (gandha) and touch (sparsa) - are amenable to recognition by the senses. One may argue that the atom (paramanu) and the molecules fit to turn into karmas - karmanavargana - are not recognized the senses; how can these be called amenable to recognition by the senses? The answer is that these have inherent capacity of recognition by the senses; on union with other matter these certainly become amenable to recognition by the senses. 1 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 168-169. . . .. . . . . . . . . . . . . . . . 52

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ajIvAdhikAra 2- THE NON-SOUL kAraNa-paramANu aura kArya-paramANu kA lakSaNa - The cause (karana) and the effect (karya) atom - dhAucaukkassa puNo jaM heU kAraNaM ti taM Neyo / khaMdhANaM avasANaM NAdavvo kajjaparamANu // 25 // jo ina cAra dhAtuoM - pRthivI, jala, teja (agni) aura vAyu - kA kAraNa hai use kAraNa-paramANu jAnanA cAhiye, aura skandhoM ke avasAna ko arthAt skandhoM meM bheda hote-hote jo antima aMza rahatA hai use kArya-paramANu jAnanA caahiye| bhAvArtha - pRthivI, jala, agni aura vAyu kA jo rUpa apane jJAna meM AtA hai vaha aneka paramANuoM ke mela se banA huA skandha hai| isa skandha ke banane meM jo paramANu mUla kAraNa haiM ve kAraNa-paramANu kahalAte haiN| snigdha aura rUkSa guNa ke kAraNa paramANu paraspara meM milakara skandha banAte haiM, jaba unameM snigdhatA aura rUkSa guNoM kA hrAsa hotA hai taba vighaTana hotA hai isa taraha vighaTana hote-hote jo antima aMza - avibhAjya aMza - raha jAtA hai vaha kArya-paramANu kahalAtA hai| That which is the cause of these four forms of matter - the earth (prthivi), the water (jala), the fire (agni), and the air (vayu) - is to be known as the cause-atom (karanaparamanu). The smallest possible division of the molecule (when no further division of its spatial unit is possible) is to be known as the effect-atom (karya-paramanu). EXPLANATORY NOTE The indivisible atom (paramanu) has the qualities of greasiness (snigdha) and roughness (rukna); these qualities have infinite kinds of transformations and, hence, divisions. The 'molecules', in form of the earth (prthivi), the water (jala), the fire (agni) and the air (vayu), are . . . . . . . . . . . . . . . . . . . . . . . 53

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Niyamasara niyamasAra modes (paryaya) of the matter (pudgala). These molecules exhibit, as primary or secondary, the qualities of colour (varna), taste (rasa), smell (gandha) and touch (sparsa). The atoms (paramanu) that cause these four forms of matter are called the cause-atoms (karanaparamanu). Both, greasiness and roughness, have infinite divisions but combination of atoms takes place only when there is the difference of two degrees in greasiness or roughness. Combination between atoms cannot take place in any other way. There is no combination of atoms which are characterized by the lowest degree (one degree) of greasiness or roughness. There is no combination of one degree of greasiness with one, two, numerable, innumerable or infinite degrees of greasiness. In the same manner, there is no combination of one degree of greasiness with one, two, numerable, innumerable or infinite degrees of roughness. Similarly, it should be understood with regard to one degree of roughness. The atoms which are characterized by the lowest degree (one degree) of greasiness or roughness are called the lowest-atoms (jaghanya-paramanu). Combination takes place between similar and dissimilar types of atoms, if there is difference in degrees of either property (greasiness or roughness) of two units. There is no combination in all other instances. There is combination of an atom of two degrees of greasiness with an atom of four degrees of greasiness. The same (greasiness of two degrees), however, does not combine with one, two, three, five, six, seven, eight, numerable, innumerable and infinite degrees of greasiness. Similarly, there is combination of an atom of three degrees of roughness with five degrees of roughness; also of an atom of five degrees of roughness with seven degrees of roughness. Combination also takes place between an atom of two degrees of roughness with an atom of four degrees of greasiness. Combination takes place between atoms with difference of two degrees in greasiness, between atoms with difference of two degrees in roughness, and between atoms with difference of two degrees in greasiness and roughness. Combination does not take place between atoms of the same degree of greasiness and roughness, or between 54

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ajIvAdhikAra 2- THE NON-SOUL atoms with difference of one degree of greasiness and roughness.1 The atoms which are suitable for combination with other atoms are called the utmost-atoms (utkrsta-paramanu). The indivisible unit of matter that is of the extent one space-point (pradesa) is called the atom (paramanu). One space-point indicates that no further splitting or division of the atom is possible. There is nothing smaller than the indivisible atom. The atom (paramanu) is, therefore, termed as without space-points (Tattvarthasutra, 5-11). Such atoms are called the effect-atoms (karya-paramanu). 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 212. .. . ................... 55

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Niyamasara niyamasAra paramANu kA vizeSa kathana - The marks of the atom - attAdi attamajhaM attaMtaM Neva iMdiyaggejjhaM / avibhAgI jaM davvaM paramANU taM viyANAhi // 26 // svayaM hI jisakA Adi hai, svayaM hI jisakA madhya hai, svayaM hI jisakA anta hai (arthAt jisake Adi meM, madhya meM aura anta meM paramANu kA nijasvarUpa hI hai), jo indriyoM ke dvArA grahaNa meM nahIM AtA hai, tathA jisakA dUsarA vibhAga nahIM ho sakatA hai, use paramANu dravya jaano| The atom (paramanu) is itself the beginning, the middle and the end. It cannot be perceived by the senses and it cannot be divided any further. EXPLANATORY NOTE That which occupies one space-point (pradesa) and possesses the capacity to produce the modes of touch, taste, etc., is called the atom (paramanu). Since the atom occupies just one space-point (pradesa), it is the smallest unit of the matter (pudgala); hence the name 'paramanu'. Because of its minuteness, it is the beginning, the middle and the end. It has been said in the Scriptures, "The atom is itself the beginning, the middle and the end. That indivisible substance (dravya) which cannot be perceived by the senses is the atom (anu, paramanu)."1 Acarya Kundakunda in 'Pancastikaya', gatha 77, expounds, "The last limit of all molecules (skandha) is the atom (paramanu). It is indivisible (avibhagi), one (eka - occupying one space-point), eternal (sasvata), corporeal (murta), and without-sound (asabda)." 1 - Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 5-25, p. 209-210.

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ajIvAdhikAra pudgala ke svabhAvaguNa aura vibhAvaguNa kA varNana The natural and unnatural qualities of the matter - eyarasarUvagaMdhaM dophAsaM taM have sahAvaguNaM / vihAvaguNamidi bhaNidaM jiNasamaye savvapayaDattaM // 27 // eka rasa, eka rUpa (varNa), eka gandha aura do sparzoM se yukta jo (paramANu) hai vaha (pudgala kA ) svabhAvaguNa hai, aura jo sarvaprakaTa (sarva indriyoM se grAhya Nuka Adi skandha dazA meM aneka rasa, aneka rUpa, aneka gandha aura aneka sparza vAlA) hai vaha jinazAsana meM (pudgala kA) vibhAvaguNa kahA gayA hai| bhAvArtha - jo paramANu skandha dazA se vighaTita hokara ekapradezIpane ko prApta huA ina pA~ca rasoM meM se koI eka rasa hai usameM tItA, khaTTA, kaDuA, mIThA, kasailA hotA hai; kAlA, nIlA, pIlA, sapheda, lAla ina pA~ca varNoM meM se koI eka varNa hotA hai; sugandha, durgandha ina do gandha meM se koI eka gandha hotA hai; aura ThaMDA, garma meM se koI eka, tathA snigdha, rUkSa meM se koI eka isa prakAra do sparza hote haiN| kaThora, komala, halkA aura bhArI ye cAra sparza ApekSika hone se paramANu meM vivakSita nahIM haiN| isa prakAra pA~ca guNoM se yukta paramANu svabhAvaguNa vAlA kahA gayA hai parantu yahI paramANu jaba skandha dazA meM aneka rasa, aneka rUpa, aneka gandha aura aneka sparzoM se yukta hotA hai taba vibhAvaguNa vAlA kahA gayA hai| tAtparya yaha hai ki paramANu svabhAva pudgala hai aura skandha vibhAva pudgala hai| - 2 - THE NON-SOUL - - The atom (paramanu), having one taste (rasa), one colour (varna), one smell ( gandha) and two (non-contradictory kinds of) touch (sparsa), are the natural-qualities (svabhava-guna) of the matter (pudgala). The molecule (skandha), perceivable by all the senses, is said to possess unnatural-qualities (vibhava - guna) of the matter (pudgala). ....... 57

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Niyamasara niyamasAra EXPLANATORY NOTE The natural-qualities (svabhava-guna) of the matter (pudgala) manifest in the atom (paramanu) in form of these five: one taste (rasa) out of the five, one colour (varna) out of the five, one smell (gandha) out of the two, and two non-contradictory touch (sparsa) out of these four-cold (thanda) and hot (garma), and smooth (snigdha) and rough (ruksa). The other four kinds of touch (sparsa) - soft (komala) and hard (kathora), heavy (bhari) and light (halka), being relative, are not manifested in the atom. The unnatural-qualities (vibhava-guna) of the matter (pudgala) manifest in the molecule (skandha) comprising two or more atoms (paramanu). The unnatural-qualities (vibhavaguna) are perceivable by all the senses. Acarya Umasvami's Tattvarthasutra: sparzarasagandhavarNavantaH pudgalAH // 5-23 // sparza, rasa, gandha aura varNa vAle pudgala hote haiN| The forms of matter (pudgala) are characterized by touch (sparsa), taste (rasa), smell (gandha) and colour (varna). What is touched or touching alone is touch (sparsa). It is of eight kinds, namely, soft (komala), hard (kathora), heavy (bhari), light (halka), cold (thanda), hot (garma), smooth (snigdha) and rough (ruksa). What is tasted or tasting alone is taste (rasa). It is of five kinds: bitter (tita), sour (khatta), acidic (kadua), sweet (mitha) and astringent (kasaila). What is smelt or smelling alone is smell (gandha). It is of two kinds: pleasant smell (sugandha) and unpleasant smell (durgandha). Colour (varna) is of five kinds: black (kala), blue (nila), yellow (pila), white (sapheda) and red (lala). The foregoing are the principal divisions. And the subdivisions of each of these may be numerable (samkhyata), innumerable (asamkhyata) and infinite (ananta). These - touch, taste, smell and colour-are always associated with the matter (pudgala). 58

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2- THE NON-SOUL ajIvAdhikAra pudgala kI svabhAva-paryAya aura vibhAva-paryAya kA varNana - The natural and unnatural modes of the matter - aNNaNirAvekkho jo pariNAmo so sahAvapajjAo / khaMdhasarUveNa puNo pariNAmo so vihAvapajjAo // 28 // jo anya-nirapekSa (anya kI apekSA rahita) pariNAma hai vaha svabhAva-paryAya hai aura jo skandharUpa pariNAma hai vaha vibhAva-paryAya hai| bhAvArtha - pudgala dravya kA paramANurUpa jo pariNamana hai vaha anya paramANuoM se nirakSepa hone ke kAraNa svabhAva-paryAya hai tathA skandharUpa jo pariNamana hai vaha anya paramANuoM se sApekSa hone ke kAraNa vibhAva-paryAya hai| The modification (parinama) of the matter (pudgala) that is independent of the other matter is its natural-mode (svabhava-paryaya). The modification (parinama) of the matter (pudgala) in form of molecule (skandha), that is dependent on the other matter, is its unnatural-mode (vibhava-paryaya). EXPLANATORY NOTE The atom (paramanu) is the natural-mode (svabhava-paryaya) of the matter (pudgala). In this natural-mode (svabhava-paryaya), the matter (pudgala) is in its pure-mode (suddha-paryaya). In this state, the matter (pudgala) is said to be in form of its primary modification - 'paramaparinamikabhava'. It undergoes six steps of infinitesimal changes of rhythmic rise and fall (increase and decrease), called 'satgunahanivrddhi'. It is utterly minuscule - atisuksma. It is the basic mode of the substance of matter and, therefore, called 'arthaparyayatmaka'. In this mode the matter (pudgala) is not dependent on other substances. The molecule (skandha) is also the mode (paryaya) of the matter ....................... 59

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Niyamasara niyamasAra (pudgala) but, being in form of bondage with other atoms of the same class - 'svajatiyabandha' - is impure (asuddha). The molecule (skandha), therefore, is the unnatural-mode (vibhava-paryaya) of the matter (pudgala). The substance (dravya) itself does not undergo origination (utpada) and destruction (vyaya); it has permanence (dhrauvya) as its nature. The impure mode-of-substance (dravyaparyaya) is the mode obtained on the union of mutiple substances. Mode-of-substance (dravyaparyaya), by union, is of two kinds: 1) samanajatiya dravyaparyaya - by the union of atoms of the same class of substance; for example, different kinds of physical matter, and 2) asamanajatiya dravyaparyaya - by the union of different classes of substances, for example, the humans, and the celestial beings. To elaborate, the union - samanajatiya - of an atom results in destruction (vyaya) of the old molecule of three atoms and origination (utpada) of the new molecule of four atoms. Still, the atom - the substance (dravya) - has permanence (dhrauvya) as it stays in own nature in both the modes (paryaya). The man is the union - asamanajatiya - of two substances, the soul (jiva) and the matter (pudgala). When the man is reborn as a deva, there is destruction (uyaya) of the mode (paryaya) that is the man, and origination (utpada) of the mode (paryaya) that is the deva. However, the soul (jiva) and the matter (pudgala) that comprise the man, have permanence as these continue to remain in their respective own-nature (svabhava). The substance (dravya) exhibits origination (utpada) and destruction (vyaya) from the point-of-view of its modes, but exhibits permanence (dhrauvya) from the point-of-view of its ownnature (svabhava). These three, origination (utpada), destruction (uyaya), and permanence (dhrauvya), have no separate identity from the substance (dravya). These, therefore, are nothing but the substance (dravya).1 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 127-128. . . . . . . . . . . . . . . . . . . 60

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ajIvAdhikAra pudgala - dravya ke kathana kA upasaMhAra The core meaning of the matter (pudgala) - - poggaladavvaM uccai paramANU NicchaeNa idareNa / poggaladavvo tti puNo vavadeso hodi khaMdhassa // 29 // 2 - THE NON-SOUL nizcayanaya se paramANu ko 'pudgala dravya' kahA jAtA hai aura isase bhinna (vyavahAranaya se) skandha ko 'pudgala dravya' aisA kahA jAtA hai| bhAvArtha - pudgala dravya ke paramANu aura skandha kI apekSA se do bheda haiN| donoM bhedoM meM dravya aura paryAyarUpatA hai, kyoMki dravya ke binA paryAya nahIM rahatA aura paryAya ke binA dravya nahIM rahatA, aisA Agama kA ullekha hai| yahA~ nizcayanaya kI apekSA paramANu ko dravya, aura skandha ko paryAya kahA gayA hai| skandha meM jo pudgaladravya kA vyavahAra hotA hai athavA paramANu meM jo paryAya kA vyavahAra hotA hai use vyavahAranaya kA viSaya batAyA hai| From the transcendental point-of-view ( niscayanaya), the atom (paramanu) is called the substance of matter - pudgala-dravya. As against this, from the empirical point-of-view (vyavaharanaya), the molecule (skandha) is called the substance of matter - pudgala-dravya. EXPLANATORY NOTE From the pure transcendental point-of-view (suddha niscayanaya), the atom (paramanu) - the natural-mode (svabhava-paryaya) of the matter (pudgala) - must be known as the substance of matter (pudgala-dravya). Only from the empirical point-of-view (vyavaharanaya), the molecule ( skandha) - the unnatural-mode (vibhava-paryaya) of the matter (pudgala) - is conventionally called the substance of matter (pudgala-dravya). ........ 61

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Niyamasara niyamasAra dharma, adharma aura AkAza dravya kA lakSaNa - The media of motion and rest, and the space - gamaNaNimittaM dhammamadhammaM Thidi jIvapoggalANaM ca / avagahaNaM AyAsaM jIvAdIsavvadavvANaM // 30 // jo jIva aura pudgaloM ke gamana kA nimitta hai vaha dharma (dravya) hai, jo jIva aura pudgaloM kI sthiti (Thaharane) kA nimitta hai vaha adharma (dravya) hai tathA jo jIvAdi samasta dravyoM ke avagAhana kA nimitta hai vaha AkAza (dravya) hai| bhAvArtha - chaha dravyoM meM sirpha jIva aura pudgala dravya meM kriyA hai, zeSa cAra dravya kriyA rahita haiN| jinameM kriyA hotI hai unhIM meM kriyA kA abhAva hone para sthiti kA vyavahAra hotA hai| isa taraha jIva aura pudgala ina do dravyoM kI kriyA meM jo apreraka nimitta hai vaha dharma dravya hai tathA unhIM do dravyoM kI sthiti meM jo apreraka nimitta hai vaha adharma dravya hai| avagAhana samasta dravyoM kA hotA hai isaliye AkAza kA lakSaNa batalAte hue kahA gayA hai ki jo jIvAdi samasta dravyoM ke avagAhana (sthAna dene meM) nimitta hai vaha AkAza dravya hai| The medium of motion (dharma dravya) is the instrumental cause that assists souls (jiva) and matter (pudgala) in their motion (gamana). The medium of rest (adharma dravya) is the instrumental cause that assists souls (jiva) and matter (pudgala) in their rest (sthiti). The space (akasa dravya) is the instrumental cause that provides accommodation (avagahana) to all substances - souls (jiva), etc. EXPLANATORY NOTE That which takes an object from one place to another is 'gati' - motion. . . . . . . . . . . . . . . . . . . . . . . . . 62

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ajIvAdhikAra 2- THE NON-SOUL The opposite of this is 'sthiti' - rest. What is 'upakara' - assistance? The sutra refers to assistance in motion and in rest. The medium of motion (dharma) and the medium of rest (adharma) render assistance in form of facilitating motion and rest, respectively. Just as the water facilitates movement of the fish, similarly the medium of motion (dharma) facilitates movement of the souls (iva) and the forms of matter (pudgala) tending to move. Just as the earth gives support to objects like the horse, similarly the medium of rest (adharma) is the common medium of rest for the souls (jiva) and the forms of matter (pudgala) tending to rest.1 Acarya Umasvami's Tattvarthasutra: gatisthityupagrahau dharmAdharmayorupakAraH // 5-17 // svayameva gamana tathA sthiti ko prApta hue jIva aura pudgaloM ke gamana tathA Thaharane meM jo sahAyaka hai so krama se dharma aura adharma dravya kA upakAra hai| The functions of the medium of motion (dharma) and the medium of rest (adharma) are to assist motion and rest, respectively. Acarya Nemicandra's Dravyasamgraha: gaipariNayANa dhammo puggalajIvANa gamaNasahayArI / toyaM jaha macchANaM acchaMtA Neva so NeI // 17 // gati (gamana meM) pariNata jo pudgala aura jIva haiM, unake gamana meM dharma-dravya sahakArI hai - jaise matsyoM ke gamana meM jala sahakArI hai| aura nahIM gamana karate hue pudgala aura jIvoM ko vaha dharma-dravya kadApi gamana nahIM karAtA hai| 1 - Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 5-17, p. 195-196. 62

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Niyamasara niyamasAra The substance of medium of motion - dharma - renders assistance to souls and matter in their state of motion, just as water assists aquatic animals in their motion; it does not cause them to move if they are stationary. ThANajudANa adhammo puggalajIvANa ThANasahayArI / chAyA jaha pahiyANaM gacchaMtA Neva so dharaI // 18 // ThaharAva-sahita jo pudgala aura jIva haiM, unake Thaharane meM sahakArI kAraNa adharma-dravya hai; jaise pathikoM (baTohiyoM) kI Thaharane kI sthiti meM chAyA sahakArI hai| aura gamana karate hue jIva tathA pudgaloM ko vaha adharma-dravya nahIM ThaharAtA hai| The substance of medium of rest - adharma - renders assistance to souls and matter in their state of rest, just as the shade (of a tree, etc.) assists travellers in their state of rest; it does not hold them back if they are moving. Space (akasa) has infinite space-points and it pervades both the universe (lokakasa) and the non-universe (alokakasa). The division of this infinitely expansive space (akasa) which accommodates the souls (jiva), the matter (pudgala), the medium of motion (dharmastikaya), the medium of rest (adharmastikaya), and the time (kala), is the universe-space (lokakasa). In the infinite space (akasa) beyond, these five substances do not permeate; this is the non-universe-space (alokakasa).1 Acarya Umasvami's Tattvarthasutra: AkAzasyAvagAhaH // 5-18 // samasta dravyoM ko avakAza - sthAna - denA, yaha AkAza dravya kA upakAra hai| 1- Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 163-164. ....................... 64

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ajIvAdhikAra The function of the space (akasa) is to provide accommodation (avagaha). 2- THE NON-SOUL The assistance rendered by the space (akasa) is to give room to the other substances (dravya), such as the souls (jiva) and the matter (pudgala). Now, it is proper to say that the space gives room to the souls and forms of matter which are characterized by activity. But the media of motion and of rest are inactive (niskriya) and eternally pervasive. How can penetration apply to these substances? The objection is untenable, as penetration is established by convention. For instance, the space (akasa) is spoken of as pervading everywhere, although there is no movement. This is because the space (akasa) exists everywhere. Similarly, though there is no penetration by the media of motion and of rest, it is attributed conventionally as these permeate the entire universe-space.1 Acarya Nemicandra's Dravyasamgraha: avagAsadANajoggaM jIvAdINaM viyANa AyAsaM / jeNhaM logAgAsaM allogAgAsamidi duvihaM // 19 // jo jIva Adi dravyoM ko avakAza dene vAlA hai usako zrIjinendra deva dvArA kahA huA AkAza - dravya jaano| vaha lokAkAza aura alokAkAza ina bhedoM se do prakAra kA hai| As per the Word of Lord Jina, the substance which provides accommodation to substances, like souls, is to be known as the akasa (the space). The akasa comprises two parts: the lokakasa (the universe space), and the alokakasa (the non-universe space). 1- Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 5-18, p. 197-198. 65

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Niyamasara niyamasAra vyavahArakAla kA varNana - The empirical substance of time - samayAvalibhedeNa du duviyappaM ahava hoi tiviyappaM / tIdo saMkhejjAvalihadasaMThANappamANaM tu // 31 // samaya aura AvalI ke bheda se vyavahArakAla ke do bheda haiM, athavA atIta, vartamAna aura bhaviSyat (anAgata) ke bheda se tIna bheda haiN| unameM atIta kAla, saMkhyAta AvalI se guNita hatasaMsthAna (arthAt saMsthAna se rahita siddhoM) kA jitanA pramANa hai utanA hai| bhAvArtha - vyavahArakAla ke samaya aura AvalI kI apekSA do bheda haiN| inameM samaya kAla dravya kI sabase laghu paryAya hai| asaMkhyAta samayoM kI eka AvalI hotI hai| yahA~ AvalI, nimiSa, kASThA, kalA, nADI, dina-rAta Adi kA upalakSaNa hai| dUsarI vidhi se kAla ke bhUta, vartamAna aura bhaviSyat kI apekSA tIna bheda haiN| inameM bhUtakAla saMkhyAta AvalI se guNita siddhoM ke barAbara hai| The empirical (vyavahara) substance of time (kala) is of two kinds: the samaya and the avali. Or, it is of three kinds: the past (atita), the present (vartamana) and the future (anagata). The empirical past (atita kala) is equal to the numerable avali multiplied by the number of liberated souls (the Siddha). EXPLANATORY NOTE The smallest and indivisible unit of empirical time is called the samaya. A few further terms constituting numerable (samkhyata) time are as under:1 1- see Appendix-1 to Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara, p. 173-174. ........................ 66

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ajIvAdhikAra 2- THE NON-SOUL Innumerable samana =1auali Numerable avali = 1 ucshvasa (also called 'prana') 7 ucshvasa = 1 stoka 7 stoka = 1 lava 38/2lava = 1 nali 2 nali= 1 muhurta (= 48 minutes) 30 muhurta = 1 dina-rata (= 24 hours) 15 dina-rata = 1 paksa 2 paksa = 1 masa (month) 2 masa = 1 ytu 3 rtu = 1 ayana 2 ayana = 1 varsa (year) 5 varsa = 1 yuga 2 yuga = 10 varsa 10,000 x 10 varsa = 1 laksa (lakh) varsa 84 x 1 laksa (lakh) varsa (years) = 1 purvanga 1 purva = 84 lakh x1 purvanga = 84 lakh x 84 lakh years = 70560000000000 years (also, 1 purvakoti = 1 crore x 1 purva; 1 crore = 100 x 1 lakh = 100,00,000) 1 parvanga = 84x1 purva 1 parva = 84 lakh x1 parvanga 1 nayutanga = 84x1 parva 1 nayuta = 84 lakh x1 nayutanga 1 kumudanga = 84x1 nayuta 1 kumuda = 84 lakh x1 kumudanga 1 padmanga = 84x1 kumuda 1 padma = 84 lakh x1 padmanga 1 nalinanga = 84 x 1 padma 1 nalina = 84 lakh x1 nalinanga . . . . . . . . . . . . . . . . 67

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Niyamasara niyamasAra 1 kamalanga = 84 x 1 nalina 1 kamala = 84 lakh x 1 kamalanga 1 trutitanga = 84x1 kamala 1 trutita = 84 lakh x1 trutitanga 1 atatanga = 84x1 trutita 1 atata = 84 lakh xlatatanga The series continues in this fashion. The Jaina Scripture has named the elements of the series as: purvanga, purva, parvanga, parva, nayutanga, nayuta, kumudanga, kumuda, padmanga, padma, nalinanga, nalina, kamalanga, kamala, trutitanga, trutita, atatanga, atata, amamanga, amama, hahanga, haha, huhanga, huhu, latanga, lata, mahalatanga and mahalata. After this, 1 mahalata multiplied by 84 lakh gives 1 srikalpa. 1 srikalpa multiplied by 84 lakh gives 1 hastaprahelita. 1 hastaprahelita multiplied by 84 lakh gives 1 acalatma. It is mentioned that 84 multiplied by itself 31 times followed by ninety zeros constitutes 1 acalatma.1 These are divisions of numerable (samkhyata) time. Time periods of still greater values are known as innumerable time (asamkhyata); these are not expressed in years but in terms of the time required to perform certain mental activities as mentioned in the Scripture. Briefly, numbers expressing innumerable time periods, are expressed, in ascending order, as under: vyavaharapalya leads to the time period known as vyavaharapalyopama; uddharapalya leads to the time period known as uddharapalyopama; and addhapalya leads to the time period known as addhapalyopama (palyopama or palya, in short). Further, 10 x 1 crore x 1 crore addhapalyopama = addhasagaropama (sagaropama or sagara, in short). Terms like palyopama and sagaropama are used to express the age of worldly souls, the duration of karmas, and the worldly cycle of time 1 - see Tiloyapannati-2, p. 82-90; Harivansapurana, p. 133-134. . ............. . 68

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ajIvAdhikAra 2- THE NON-SOUL Jaina cosmology divides the worldly cycle of time (kalpakala) in two parts or half-cycles - ascending (utsarpini) and descending (avasarpini) - each consisting of 10 x 1 crore x 1 crore addhasagaropama (10 kotakoti sagaropama). Thus, one cycle of time (kalpakala) gets over in 20 kotakoti sagaropama. During the ascending period (utsarpini) of the half-cycle, in the regions of Bharata and Airavata, there is the all-round increase in age, strength, stature and happiness of the living beings, while during the descending period (avasarpini) of the half-cycle, there is the all-round deterioration. Just as the moon continues its never-ending journey of waxing and waning luminance, there is incessant and eternal revolution of the worldly cycle of time in these regions. Time periods beyond these values are termed as infinite (ananta) in Jaina cosmology. When the atom of matter-pudgala-paramanu - traverses slowly from one space-point (pradesa) to the other of space (akasa), it must cross over one kalanu to enter the other. The infinitesimal time taken by the atom of matter - pudgala-paramanu - to traverse slowly from one space-point (pradesa) to the other is the mode (paryaya) of the substance of time (kala). This infinitesimal time is called the 'samaya' - the measure of time. If individual kalanu were not separate and if it were possible for the kalanu to unite with each other, the mode (paryaya) of the substance of time (kala) - the 'samaya' - would not exist.1 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 179-180. 6

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Niyamasara niyamasAra nizcayakAla ke svarUpa kA kathana - The real (transcendental) substance of time - jIvAdu poggalado NaMtaguNA bhAvi saMpadA samayA / loyAyAse saMti ya paramaTTho so have kAlo // 32 // bhAvI arthAt bhaviSyat kAla jIvoM tathA pudgaloM se anantaguNA hai| saMprati arthAt vartamAna kAla 'samaya' mAtra hai| aura jo lokAkAza meM kAlANu haiM ve paramArtha se (arthAt nizcaya se) kAla (dravya) hai| The future time is infinite (ananta) times the number of souls (jiva) and the matter (pudgala). The present time is just the 'samaya' - the shortest unit and mode (paryaya) that is the empirical (vyavahara) time (kala). The real (niscaya) time - the substance (dravya) of the time (kala) - comprises time-atoms (kalanu) inhabiting the entire universe-space (lokakasa). EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: samao du appadeso padesamettassa davvajAdassa / vadivadado so vaTTadi padesamAgAsadavvassa // 2-46 // aura kAla-dravya pradeza se rahita hai, arthAt pradezamAtra hai; vaha kAlANu AkAza-dravya ke nirvibhAga kSetrarUpa pradeza meM maMda gati se gamana karane vAlA tathA eka pradezarUpa aise pudgala jAtirUpa paramANu ke nimitta se samaya-paryAya kI pragaTatA se pravartatA hai| 1- pAThAntara - 'cAvi'; dekheM 'gommaTasAra (jIvakANDa)', gAthA 579 - "vartamAna kAla kA parimANa eka samaya hai| bhAvikAla sarva jIvarAzi aura sarva pudgaloM se bhI ananta guNA hai| isa prakAra (atIta kAla sahita) vyavahAra kAla tIna prakAra kA khaa|" 70

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ajIvAdhikAra 2- THE NON-SOUL And, the substance of time (kala dravya) is without space-points (pradesa); it occupies just one space-point (pradesa). As the indivisible atom of matter (pudgala-paramanu) traverses slowly in the substance of space (akasa dravya) from one space-point to the other, the time-atom (kalanu) evolves into its mode (paryaya) of time (duration or samaya). The universe-space (lokakasa) has innumerable (asamkhyata) spacepoints (pradesa). Each space-point (pradesa) of the universe-space (lokakasa) is inhabited by one time-atom (kalanu). These innumerable (asamkhyata) time-atoms (kalanu) fill up the entire universe-space (lokakasa). Each time-atom (kalanu) maintains its separate identity; it does not unite with other time-atoms (kalanu), as the heap of gems. As the indivisible atom of matter (pudgala-paramanu) traverses slowly from one space-point (pradesa) to the other in the substance of space (akasa dravya), the time-atom (kalanu) transforms into the mode (paryaya) that is time (duration or samaya). Since the time-atom (kalanu) has single space-point (pradesa), it is apradesi, without space-points. Acarya Nemicandra's Dravyasamgraha: davvaparivaTTarUvo jo so kAlo havei vavahAro / pariNAmAdIlakkho vaTTaNalakkho ya paramaTTho // 21 // jo dravyoM ke parivartana-rUpa, pariNAma-rUpa dekhA jAtA hai vaha to vyavahAra-kAla hai aura vartanA lakSaNa kA dhAraka jo kAla hai, vaha nizcaya-kAla hai| Conventional time (vyavahara kala) is perceived by the senses through the transformation and modification of substances. Real time (niscaya kala), however, is the cause of imperceptible, minute changes (called vartana) that go on incessantly in all substances. . . . . . . . . . . . . . . . . . 71

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Niyamasara niyamasAra loyAyAsapadese ikkekke je chiyA hu ikkekkA / rayaNANaM rAsImiva te kAlANU asaMkhadavvANi // 22 // jo lokAkAza ke eka-eka pradeza para ratnoM kI rAzi ke samAna paraspara bhinna hokara eka-eka sthita haiM, ve kAlANu haiM; aura ve kAlANu asaMkhyAta haiN| The real time (niscaya kala) is of the extent of space-points of the universe, pervading the entire universe. Each particle or unit of the real time is distinct and occupies one unit of space; these innumerable particles of the real time, thus, exist in the entire universe (lokakasa), like heaps of jewels. The 'samaya'exists because transformation (parinamana) takes place in an indivisible (akhanda) substance (dravya) as it associates with separate kalanu, which do not unite with each other. The mode (paryaya) of the substance of time (kala) - the 'samaya' - manifests in the slow movement of the atom of matter - the pudgala-paramanu. That which neither originates nor vanishes with the origination or destruction of the mode, i.e., the 'samaya', is the kalanu, the substance of time (kala dravya). The mode that is the 'samaya' is transient, the kalanu or the substance of time (kala dravya) is eternal.1 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 180. . . . . . . . . . . . . . . . . . . . . . . . . 72

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2- THE NON-SOUL ajIvAdhikAra jIvAdi dravyoM ke parivartana kA kAraNa tathA dharmAdi cAra dravyoM kI svabhAvaguNaparyAyoM kA varNana - The transformation in souls, etc., and natural qualities and modes of substances - jIvAdIdavvANaM parivaTTaNakAraNaM have kAlo / dhammAdicauNhaM NaM sahAvaguNapajjayA hoMti // 33 // jIvAdi dravyoM ke parivartana kA kAraNa kAla (dravya) hai| dharmAdika cAra dravyoM ke svabhAva-guNa-paryAyeM hotI haiN| bhAvArtha - jIvAdika dravyoM meM jo samaya-samaya meM vartanArUpa pariNamana hotA hai usakA nimitta kAraNa kAla dravya hai| dharma, adharma, AkAza aura kAla - ina cAra dravyoM ke jo guNa tathA paryAya haiM ve sadA svabhAvarUpa hI hote haiM, unameM vibhAvarUpatA nahIM AtI hai| The transformations (parivartana) that take place in substances of souls (jiva), etc., are due to the substance of time (kala dravya). Four substances (dravya) - the medium of motion (dharma), the medium of rest (adharma), the space (akasa) and the time (kala) - have only the natural (svabhava) mode-of-qualities (gunaparyaya). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: vartanApariNAmakriyAH paratvAparatve ca kAlasya // 5-22 // vartanA, pariNAma, kriyA, paratva aura aparatva - ye kAla dravya ke upakAra haiN| . . . . . . . . . . . . . . . . . . . . . . . 73

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Niyamasara Assisting substances in their continuity of being through gradual changes (vartana), in their modification (parinama), in their movement (kriya), in their endurance (paratua) and in their non-endurance (aparatva), are the functions of time (kala). niyamasAra Although substances, like the medium of motion (dharma), incessantly attain new modes (paryaya) due to own inherent capacity, still external instrumental cause bahya sahakari karana is required for this attainment. The external instrumental cause-bahya sahakari karana which helps the substances attain new modes (paryaya) incessantly - termed 'vartana' - is the time (kala)1. Hence, assistance in the continuity of being through gradual changes 'vartana' - is the function of the time (kala). The mode (paryaya) of the substance changes and the time (kala) is the causal agent in this activity. How is it ascertained as the time (kala)? There are particular activities, namely, instant, etc., and cooking, etc., which are referred to as an instant of time, cooking time, and so on, by convention. But, in this conventional usage as an instant of time, cooking time, and so on, the term (samjna) 'time' (kala) is superimposed. And this term 'time' (kala) signifies the existence of 'real' (mukhya) time (kala), which is the basis of the conventional or secondary (vyavahara or gauna) time. How? This is because the secondary must imply the real. The mode (paryaya), without vibration, of a substance attained on annihilation of a particular quality, and on origination of another quality is its modification (parinama). The modifications (parinama) of the soul (jiva) are anger (krodha), etc. The modifications (parinama) of matter (pudgala) are colour, etc. In the same way, modifications (parinama) take place in the medium of motion (dharma), the medium -- 74 - 1- The incessant origination (utpada), destruction (vyaya), and permanence (dhrauvya) that all substances (dravya) undergo in their state of being satta - is called 'vartana'. (see 'Nayacakko', verses 135-136). Thus, 'vartana' refers to the imperceptible, minute changes that go on incessantly, every instant, in all substances.

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ajIvAdhikAra 2 - THE NON-SOUL of rest (adharma), the space (akasa) and the time (kala). This modification (parinama) is due to the rhythmic rise (vrddhi) and fall (hani) - satgunahanivrddhi - in their 'avibhaga-praticcheda' as all these substances have intrinsic fagurulaghuguna'. The intrinsic 'agurulaghuguna' is the general (sadharana) quality-mode (gunaparyaya) of these substances. Movement (kriya) is characterized by vibration. It is of two kinds, causal (prayogika) and natural (vaisrasika). The motion of the cart, etc., is causal, and that of the clouds, etc., is natural. Endurance (paratva) and non-endurance (aparatva) are of two kinds: with respect to place (ksetra) and with respect to time (kala). As this section deals with time, only the latter is considered. The substance that is enduring in respect of time (kala) is termed 'paratua', and the one which is not so enduring is termed 'aparatva'. The help rendered to substances in their continuity of being (vartana), etc., proves the existence of time (kala). It is contended that continuity of being (vartana) should be sufficient as modification (parinama), etc., are secondary, being its subdivisions. But modification, etc., are not unnecessary. The amplification is intended to indicate the two kinds of time (kala), the real-time (mukhya-kala or paramartha-kala or niscaya-kala) and the conventional-time (uyavahara-kala). The real-time has its mark (laksana) as continuity of being (vartana), and the conventional-time has its marks (laksana) as modification (parinama), etc. The conventional-time is determined (recognized) by modification in other substances, which are ascertained by others. It is threefold, the past (bhuta), the present (vartamana) and the futur (bhavisyat). In the real-time the conception of time is of primary importance, and the idea of the past, the present and the future is secondary. In the conventional-time, the idea of the past, the present and the future is of prime importance, and the idea of real-time is subordinate. This is because the conventional-time depends on the substances endowed with-activity (kriyavana), and on the real-time. It has been explained earlier (see gatha 28, p. 59) that the modification (parinama) of the matter (pudgala) that is independent of the other ..................... .. 75

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Niyamasara niyamasAra matter is its natural-mode (svabhava-paryaya). The modification (parinama) of the matter (pudgala) in form of molecule (skandha), that is dependent on the other matter, is its unnatural-mode (vibhavaparyaya). Moreover, the substance (dravya) is the substratum comprising infinite qualities (guna). Qualities (guna) exhibit eternal association (anvaya) with the substance. Modes (paryaya) exhibit distinction (vyatireka) and change sequentially in the three times, the past, the present and the future. Modes are of two kinds: mode-of-substance (dravya-paryaya) and mode-of-qualities (gunaparyaya). The impure mode-of-substance (dravyaparyaya) is the mode obtained on the union of multiple substances. The mode-of-substance (dravyaparyaya) is of two kinds: 1) samanajatiya dravyaparyaya - by the union of atoms of the same class of substance, like different kinds of physical matter, and 2) asamanajatiya dravyaparyaya - by the union of different classes of substances, like the humans, and the celestial beings. The mode-ofqualities (gunaparyaya), too, is of two kinds: 1) svabhava gunaparyaya - as the substance of soul (iva) transforms with its intrinsic agurulaghuguna, which manifests in satgunahaniurddhi, and 2) vibhava gunaparyaya - as the quality of knowledge in the substance of the soul (jiva) becomes less or more due to association with the matter (pudgala).1 Four substances (dravya) - the medium of motion (dharma), the medium of rest (adharma), the space (akasa) and the time (kala) - have only the natural (svabhava) mode-of-qualities (gunaparyaya). These substances are without-movement (niskriya). Arising from internal and external causes, the mode (paryaya) of a substance (dravya) which is the cause of its movement from one place to another, is called activity (kriya). The substances devoid of such activity are called without-movement (niskriya). 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 109-110. . . . . . . . . . . . . . . . . . . 76

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ajIvAdhikAra 2- THE NON-SOUL paJcAstikAya tathA unakA lakSaNa - The five substances with extensive magnitude - ede chahavvANi ya kAlaM mottUNa atthikAya tti / NihiTThA jiNasamaye kAyA hu bahuppadesattaM // 34 // kAla dravya ko choDakara chaha meM se pA~ca dravya jinazAsana meM 'astikAya' kahe gaye haiN| bahupradezIpanA - vaha kAyatva hai| bhAvArtha - jinAgama meM kAla dravya ko chor3akara zeSa - jIva, pudgala, dharma, adharma aura AkAza - ye pA~ca dravya 'astikAya' kahe gaye haiN| jinameM bahuta pradeza hoM use astikAya kahate haiN| kAla dravya eka pradezI hai ataH vaha astikAya nahIM hai| The Jaina Doctrine has termed the five substances - the soul (jiva), the physical matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (akasa) - as 'astikaya'. Since these substances have extensive magnitude, these are 'astikaya'. EXPLANATORY NOTE The term 'astikaya' means spatiality or extensive magnitude. The atom or the material point is the unit of space - the spatial point occupied by one atom (paramanu). Since the five entities, the soul (jiva), the physical matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (akasa) have existence, these are fasti' and since these occupy many spatial points, these are 'kaya', hence the term astikaya'. Existence that relates to the space is the 'astikaya'. The time (kala) has no extension in space, either directly or indirectly. Hence, time (kala) is not an astikaya. Though time (kala) is a real entity that accounts for changes in other things, it lacks spatial points. It is an entity of monodimensional series, without extensive magnitude. . . . . . . . . . . . . . . . . . . . . . . . 77

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Niyamasara acarya Nemicandra's Dravyasamgraha: saMti jado teNe atthIti bhaNati jiNavarA jamhA / kAyA iva bahudesA tamhA kAyA ya atthikAyA ya // 24 // 78 pUrvokta jIva, pudgala, dharma, adharma tathA AkAza ye pA~coM dravya vidyamAna haiM isalie jinezvara inako 'asti' kahate haiM, aura ye kAya ke samAna bahu pradezoM ko dhAraNa karate haiM isalie inako 'kAya' kahate haiN| ' asti' tathA 'kAya' donoM ko milAne se ye pA~coM 'astikAya' hote haiN| - niyamasAra The aforesaid five substances (dravya) - the soul (jiva), the matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (akasa) - exist eternally, therefore, these are called 'asti' by Lord Jina; since each has many space-points (pradesa), these are also called 'kaya'. Combining the two qualities (existence and space quality), these are termed as the five 'astikaya' - the pancastikaya. Acarya Kundakunda's Pancastikaya: jIvA puggalakAyA dhammAdhammA taheva AyAsaM / atthittamhi yaNiyadA aNaNNamaiyA aNumahaMtA // 4 // jIva, pudgalakAya, dharma, adharma tathA AkAza ye pA~coM apane astitva meM niyata haiM, (usa) astitva se ananyamaya (abhinnarUpa) haiM, aura aNumahAna ( pradeza meM bar3e - bahupradezI) haiN| ( ata: inheM astikAya kahate haiM / ) These substances (dravya) - the soul (jiva), the matter-body (pudgalakaya), the medium of motion (dharma), the medium of rest (adharma), and the space (akasa) - have own state of existence (astitva). Their existence is eternal and these have multitude of space-points (pradesa). (Hence these are called the 'astikaya'.)

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2- THE NON-SOUL ajIvAdhikAra kisa dravya ke kitane pradeza haiM isakA varNana - The space-points of the six substances - saMkhejjAsaMkhejjANaMtapadesA havaMti muttassa / dhammAdhammassa puNo jIvassa asaMkhadesA hu // 35 // loyAyAse tAvaM idarassa aNaMtayaM have desA / kAlassa Na kAyattaM eyapadeso have jamhA // 36 // mUrta arthAt pudgala dravya ke saMkhyAta, asaMkhyAta aura ananta pradeza hote haiM; dharma, adharma tathA eka jIva dravya ke asaMkhyAta pradeza haiN| lokAkAza meM dharmAdika ke samAna asaMkhyAta pradeza haiM parantu isase bhinna (alokAkAza) ke ananta pradeza haiN| kAla dravya meM kAyapanA nahIM hai| kyoMki vaha ekapradezI hai| The corporeal (murta) matter (pudgala) has numerable (samkhyata), innumerable (asamkhyata) and infinite (ananta) space-points (pradesa). The medium of motion (dharma), the medium of rest (adharma) and each individual soul (jiva) have innumerable (asamkhyata) space-points. The universe-space (lokakasa), like the medium of motion (dharma), etc., has innumerable (asamkhyata) spacepoints, while the non-universe-space (alokakasa) has infinite (ananta) space-points. The substance of time (kala) has no space-points (pradesa); each time-atom (kalanu) consists of a single space-point and, therefore, it is termed non-corporeal (amurta). . . . . . . . . . . . . . . . . . . . . . . . 79

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Niyamasara niyamasAra EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: saMkhyeyAsaMkhyeyAzca pudgalAnAm // 5-10 // pudgaloM ke saMkhyAta, asaMkhyAta aura ananta pradeza haiN| The space-points (pradesa) of the matter (pudgala) are numerable (samkhyata), innumerable (asamkhyata) and infinite (ananta). A contention arises. It is admitted that the universe is of innumerable (asamkhyata) space-points. How, then, can the universe accommodate molecules of infinite (ananta) and infinite-times-infinite (anantananta) space-points? It seems contradictory; the space-points (pradesa) of the matter (pudgala) cannot be infinite (ananta). No, there is no inconsistency here. The indivisible particles of matter are capable of taking subtle forms, and in such subtle forms even infinite particles of matter can find accommodation in one space-point of the space (akasa). Moreover, the space (akasa) has amazing power of accommodation (avagahana). ekapradezAdiSu bhAjyaH pudgalAnAm // 5-14 // pudgala dravya kA avagAha lokAkAza ke eka pradeza Adi se lekara (eka se saMkhyAta aura asaMkhyAta pradeza paryanta) vibhAga karane yogya hai - jAnane yogya hai| The forms of matter (pudgala) occupy (inhabit) from one spacepoint (pradesa) onwards. One elementary particle (paramanu) occupies one space-point (pradesa). Two elementary particles, either combined or separate, occupy either one or two space-points (pradesa). Three elementary particles, either combined or separate, occupy one, two or three space .. . ................... 80

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ajIvAdhikAra 2- THE NON-SOUL points (pradesa). In the same way, molecules of numerable (samkhyata), innumerable (asamkhyata) and infinite (ananta) atoms occupy one, numerable (samkhyata) or innumerable (asamkhyata) space-points (pradesa) of the universe-space (lokakasa). Now, it stands to reason that the non-material (amurta) substances such as the media of motion and of rest can be accommodated in the same place at the same time without obstruction. But how can it be possible in case of material (murta) objects? It is possible even in case of material (murta) objects too as these have the nature of getting accommodated and of getting transformed into subtle forms. As the lights from many lamps in a room intermingle without causing obstruction to each other, in the same manner, the material (murta) objects can get accommodated in the same space at the same time. It should be understood in this manner from the authority of the Scripture also: "The universe is densely (without inter-space) filled with variety of infinite-times-infinite forms of matter (pudgala) of subtle (suksma) and gross (sthula) nature in all directions." asaMkhyeyAH pradezA dharmAdharmaikajIvAnAm // 5-8 // dharma dravya, adharma dravya aura eka jIva dravya ke asaMkhyAta pradeza haiN| There are innumerable (asamkhyata) space-points (pradesa) in the medium of motion (dharma), the medium of rest (adharma) and in each individual soul (jiva). A space-point (pradesa) is said to be the space occupied by an indivisible elementary particle (paramanu). The medium of motion (dharma), the medium of rest (adharma) and each individual soul (iva) have the same innumerable (asamkhyata) space-points (pradesa). The media of motion and of rest are 'niskriya' - without activity - and co-extensive with the universe (loka). Though the soul has the same number of space-points as these two, still it is capable of contraction and expansion. So it occupies either a small body or a big

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Niyamasara niyamasAra one as determined by the karmas. But, when, at the time of kevalisamudghata1, the soul expands, filling up the entire universe, the central eight space-points of the soul remain at the centre of the citra prthivi below Mount Meru and the remaining space-points spread filling up the entire universe in all directions. AkAzasyAnantAH // 5-9 // AkAza ke ananta pradeza haiN| The substance of space (akasa dravya) has infinite (ananta) space-points (pradesa). Space pervades both the universe and the non-universe. Infinite means endless. What is infinite? The space-points (pradesa) of space (akasa) are infinite. The idea of space-points is to be understood as already given: 'a space-point (pradesa) is said to be the space occupied by an indivisible elementary particle (paramanu)'. Now what is the universe (loka)? That is called the universe (loka), wherein the substances such as the media of motion and of rest are seen to exist. Space is divided into two parts, the universe-space (lokakasa) and the non-universe-space (alokakasa). The universe (loka) has been described. Space in the universe is the universe-space (lokakasa). And beyond it is the infinite non-universe-space (alokakasa). The distinction between the universe (loka) and the nonuniverse (aloka) should be known by the presence and absence of the media of motion and of rest. In the universe-space (lokakasa) there is the presence of the media of motion and of rest. Outside this space is the infinite non-universe-space (alokakasa). If the medium of motion 82 1- Kevali-samudghata - the Omniscient (kevali) emanates from his body the spatial units of his soul, without wholly discarding the body, for the purpose of levelling down the duration of the other three non-destructive karmas to that of the age (ayuh) karma. ........

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ajIvAdhikAra 2- THE NON-SOUL did not exist in the universe-space, there would be no certain cause of movement. And then there would be no distinction of the universe and the non-universe. If the medium of rest did not exist in the universespace, there would be no certain cause of assisting rest. Things will not be stationary, or there will be no distinction of the universe and the non-universe. Therefore, owing to the existence of both, the media of motion and of rest, the distinction of universe and non-universe is established. 1 1 - Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 5-12, p. 190-191. Q2

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Niyamasara niyamasAra dravyoM meM mUrtIka-amUrtIka tathA cetana-acetana kA vibhAga - Corporealness and consciousness in the substances - poggaladavvaM muttaM muttivirahiyA havaMti sesANi / cedaNabhAvo jIvo cedaNaguNavajjiyA sesA // 37 // pudgala dravya (mUrta) mUrtIka hai, zeSa dravya amUrtIka (amarta) haiN| jIva dravya cetanabhAva vAlA hai aura zeSa dravya cetanAguNa se rahita haiN| The matter (pudgala) is corporeal (murtika) and the remaining substances (dravya) are non-corporeal (amurtika). The soul (jiva) has the quality (guna) of consciousness (cetana) and the remaining substances do not have consciousness (cetana). EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: liMgehiM jehiM davvaM jIvamajIvaM ca havadi viNNAdaM / te tabbhAvavisiTThA muttAmuttA guNA NeyA // 2-38 // jina cihnoM se jIva aura ajIva dravya jAnA jAtA hai ve cihna (lakSaNa) dravyoM ke svarUpa kI vizeSatA liye hue mUrtIka aura amUrtIka guNa jAnane caahiye| The marks (cihna, laksana) are specific to the substances (dravya) - the soul (jiva) and the non-soul (ajiva) - and the substances are known through these marks. These marks are the corporeal (murtika) and the non-corporeal (amurtika) qualities (guna) of the substances (dravya). . . . . . . . . . . . . . . . . . . . . . . . . 84

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ajIvAdhikAra 2 - THE NON-SOUL The substance (dravya) is the substratum of qualities (guna). The qualities (guna) are the marks (cihna, laksana) of the substance (dravya). The nature of the substance (dravya) is known by the qualities (guna) and, therefore, the substance (dravya) is the aim (laksya) and the qualities (guna) are the marks (laksana). There is distinction as well as non-distinction between the aim (laksya) and the marks (laksana), depending on the standpoint. There is distinction between the aim (laksya) and the marks (laksana) if these are viewed from the point-of-view of the possessor-of-quality (guni) and the quality (guna). From this point-of-view, the possessor-of-quality (guni) is not the quality (guna) and the quality (guna) is not the possessor-ofquality (guni). If these are viewed from the point-of-view of the nature of the substance (dravya), there is no distinction between the aim (laksya) and the marks (laksana); both exist in the same space-points. The marks (laksana) are specific to the substances (dravya); the corporeal (murtika) substance has corporeal (murtika) qualities (guna) and the non-corporeal (amurtika) substance has non-corporeal (amurtika) qualities (guna). Only the physical matter (pudgala) is corporeal (murtika) and the remaining five substances (dravya) - the soul (jiva), the medium of motion (dharma), the medium of rest (adharma), the space (akasa), and the time (kala) - are non-corporeal (amurtika).1 davvaM jIvamajIvaM jIvo puNa cedaNovaogamao / poggaladavvappamuhaM acedaNaM havadi ya ajjIvaM // 2-35 // sattArUpa vastu jIva tathA ajIva - isa taraha do bhedarUpa hai aura ina donoM meM se jIvadravya cetanA aura jJAna-darzanopayogamayI hai aura pudgala dravya ko Adi lekara pA~ca dravya cetanA-rahita arthAt jar3asvarUpa ajIva dravya hotA hai| The substances (dravya) are of two kinds, the soul (jiva) and the non-soul (ajiva). Further, the soul (jiva) is of the nature of 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 166. .. . ................... 85

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Niyamasara niyamasAra consciousness (cetana) that manifests in form of cognition (upayoga). Starting from the physical matter (pudgala), the other substances (dravya) are inanimate (acetana); these comprise the non-soul (ajiva) substances (dravya). The substances (dravya) are classified into two, the soul (jiva) and the non-soul (ajiva). The soul-substance (jivadravya) is of one kind. The non-soul substances (ajivadravya) are of five kinds: 1) the physical matter (pudgala), 2) the medium of motion (dharma), 3) the medium of rest (adharma), 4) the space (akasa), and 5) the time (kala). Consciousness (cetana) and cognition (upayoga) are the distinctive marks (laksana) of the soul (jiva). That which, by its very nature, is ever brilliant, eternal, adorable, the sum total of the soul, and knowledge as such, is consciousness (cetana). Consciousness (cetana) manifests in form of cognition (upayoga). Through cognition (upayoga) the soul (jiva) engages itself in the knowledge (jnana) and perception (darsana) of the objects-of-knowledge (jneya). Thus, cognition (upayoga) is in form of knowledge-cognition (jnanopayoga) and perception-cognition (darsanopayoga).1 isa prakAra zrI kundakundAcArya viracita niyamasAra grantha meM ajIvAdhikAra nAma kA dUsarA adhikAra samApta huaa| 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 162. .. . ................... 86

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CHAPTER-3 zuddhabhAvAdhikAra THE PURE THOUGHT-ACTIVITY heya aura upAdeya tattvoM ke svarUpa kA kathana - The objects worth rejection and acceptance - jIvAdibahittaccaM heyamuvAdeyamappaNo appA / kammopAdhisamubbhavaguNapajjAehiM vadiritto // 38 // jIvAdi bAhyatattva heya (chor3ane yogya) haiM, aura (jo) karmopAdhijanita guNa-paryAyoM se vyatirikta nijAtmA (paramAtmA) - karmarUpa upAdhi se utpanna hone vAle guNoM tathA paryAyoM se rahita nijAtmA - hai, vaha upAdeya (grahaNa karane yogya) hai| The external objects - souls (jiva), etc. - are worth rejecting. Only the own-soul - nijatma or paramatma - rid of impurities of qualities (guna) and modes (paryaya) due to bondage with the karmas, is worth accepting. EXPLANATORY NOTE In the impure state - when the soul (jiva) is caught in meshes of material environment, the sopadhi state - the soul (jiva) is one with the karma-transformation (karmaparinama), and fruit-of-karmatransformation (karmaphalaparinama). In the pure state - when the soul (iva) is untainted, the nirupadhi state - the karmic dust does not contaminate the soul (jiva) and, therefore, impure transformations of the soul (jiva) are not possible. Thus, in the pure substance (dravya), . . . . . . . . . . . . . . . .. . . . . . .

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Niyamasara niyamasAra the modification (paryaya) and the substance (dravya) are one; there is no distinction between these. In this state, the pure soul (jiva) experiences only the pure knowledge-transformation (jnanaparinama).1 The true yogi leaves aside the notion that the body is the soul and withdraws from indulging in external sense objects. He considers his pure-soul (atma) as the only object worthy to hold. Acarya Pujyapada's Samadhitantram: bahirantaH parazceti tridhAtmA sarvadehiSu / upeyAttatra paramaM madhyopAyAbahistyajet // 4 // sarva prANiyoM meM bahirAtmA, antarAtmA aura paramAtmA isa prakAra tIna prakAra kI AtmA hai| AtmA ke una tIna bhedoM meM se antarAtmA ke upAya dvArA paramAtmA ko aMgIkAra kareM - sAdhana kareM - aura bahirAtmA kA tyAga kreN| All living beings have three kinds of souls - the extroverted-soul (bahiratma), the introverted-soul (antaratma), and the pure-soul (paramatma). Out of these, have recourse to the introverted-soul (antaratma) to attain the pure-soul (paramatma), and let go of the extroverted-soul (bahiratma). 1- see Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 159-160. . . . .. . . . . . . . . . . . . . . . . . . 28

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zuddhabhAvAdhikAra 3- THE PURE THOUGHT-ACTIVITY nirvikalpa tattva ke svarUpa kA kathana - The nature of the soul in its pure state - No khalu sahAvaThANA No mANavamANabhAvaThANA vA / No harisabhAvaThANA No jIvassAharissaThANA vA // 39 // nizcaya se jIva ke svabhAvasthAna (vibhAvarUpa svabhAva ke sthAna) nahIM haiM, mAna-apamAnabhAva ke sthAna nahIM haiM, harSabhAva ke sthAna nahIM haiM, tathA aharSabhAva ke sthAna nahIM haiN| For sure, the soul (atma) in its pure, nirupadhi state has no place for thought-activities, no place for honour and dishonour, and no place for pleasure and pain. EXPLANATORY NOTE In its pure, nirupadhi state the karmic dirt does not contaminate the soul (jiva) and, therefore, impure transformations of the soul (jiva) are not possible. Due to its beginningless union with the karmic dirt the soul (jiva) is said to be in impure, sopadhi state and gets transformed into ignorant dispositions of attachment (raga), aversion (dvesa) and delusion (moha). Acarya Kundakunda's Pravacanasara. jadi so suho va asuho Na havadi AdA sayaM sahAveNa / saMsAro vi Na vijjadi savvesiM jIvakAyANaM // 1-46 // jo vaha AtmA apane svabhAva se Apa hI zubha pariNAmarUpa athavA azubha pariNAmarUpa na hove to saba jIvoM ko saMsAra pariNati bhI nahIM hove|| The soul, by its nature, entertains auspicious- and inauspicioustransformations; if such transformations were not present in the soul, it would not have transmigratory existence.

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Niyamasara niyamasAra Acarya Pujyapada's Samadhitantram: apamAnAdayastasya vikSepo yasya cetasaH / nApamAnAdayastasya na kSepo yasya cetasaH // 38 // jisake citta kA rAga-dveSAdi-rUpa pariNamana hotA hai usake apamAnAdika hote haiN| jisake citta kA rAga-dveSAdi-rUpa pariNamana nahIM hotA hai usake apamAnAdika nahIM hote haiN| The mind that is distracted - sullied with attachment (raga) and aversion (dvesa) - experiences affective states like dishonour or disgrace. The mind that is composed - rid of attachment and aversion - does not experience affective states like dishonour or disgrace. 90

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zuddhabhAvAdhikAra nirvikalpa tattva ke svarUpa kA kathana The nature of the soul in its pure state - - 3- THE PURE THOUGHT-ACTIVITY No ThidibaMdhaTTANA payaDiTThANA padesaThANA vA / uit aNubhAgaTThANA jIvassa Na udayaThANA vA // 40 // (zuddha) jIva ke sthitibaMdhasthAna nahIM haiM, prakRtisthAna nahIM haiM, pradezasthAna nahIM haiM, anubhAgasthAna nahIM haiM, tathA udayasthAna nahIM haiN| The soul (atma) in its pure, nirupadhi state has no place for duration-bondage (sthitibandhasthana), for naturebondage (prakrtibandhasthana), for fruition-bondage (anubhagabandhasthana), and for quantity-of-spacepoints-bondage (pradesabandhasthana). EXPLANATORY NOTE First the psychic-bondage (bhavabandha) or the jivabandha takes place due to the impure-cognition (asuddhopayoga) of the soul (jiva). As a result of the bhavabandha, the dravyabandha takes place. Therefore, the cause of the dravyabandha is the bhavabandha. Bondage is of four kinds: 1) according to the nature or species of karma -prakrtibandha; 2) according to the duration of karma-sthitibandha; 3) according to the fruition of karma - anubhavabandha; and 4) according to the quantity of space-points of karma - pradesabandha. The threefold activity (yoga) causes prakrtibandha and pradesabandha. The passions (kasaya) in form of attachment, etc., cause sthitibandha and anubhavabandha.1 1- Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 226. 91

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Niyamasara niyamasAra Acarya Kundakunda's Pravacanasara: ratto baMdhadi kammaM muccadi kammehiM rAgarahidappA / eso baMdhasamAso jIvANaM jANa Nicchayado // 2-87 // jo jIva paradravya meM rAgI hai vahI jJAnAvaraNAdi karmoM ko bAMdhatA hai aura jo rAgabhAvakara rahita hai vaha saba karmoM se mukta hotA hai| nizcayanayakara saMsArI AtmAoM ke yaha rAgAdi vibhAvarUpa azuddhopayoga hI bhAvabaMdha hai aisA baMdha kA saMkSepa kathana tU smjh| The soul (jiva) with attachment (raga) toward the external objects makes bonds with karmas and the soul without attachment toward the external objects frees itself from bonds of karmas. Certainly, the impure-cognition (asuddhopayoga) of the soul (jiva) is the cause of bondage; know this as the essence of bondage. The soul that transforms itself into dispositions of attachment (raga), etc., gets bound with new material-karmas (dravyakarma). The soul without such dispositions does not get bound with new materialkarmas. The soul with dispositions of attachment, etc., gets bound with new material-karmas while the previously bound karmas are in existence. The soul without dispositions of attachment, etc., does not get bound with new material-karmas and gets rid of the previously bound karmas (on fruition). The soul without dispositions of attachment, etc., therefore, is called 'without karmic bonds' - abandha. This establishes the fact that the cause of the dravyabandha is the bhavabandha - impure-cognition (asuddhopayoga) of the soul (jiva) in form of attachment (raga), etc. The bhavabandha is real bondage; the dravyabandha is conventional bondage.1 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 227. ........................ 92

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zuddhabhAvAdhikAra nirvikalpa tattva ke svarUpa kA kathana The nature of the soul in its pure state - - 3- THE PURE THOUGHT-ACTIVITY No khaiyabhAvaThANA No khayauvasamasahAvaThANA vA / odaiyabhAvaThANA No uvasamaNe sahAvaThANA vA // 41 // jIva ke kSAyikabhAva ke sthAna nahIM haiM, kSAyopazamika - svabhAva ke sthAna nahIM haiM, audayikabhAva ke sthAna nahIM haiM aura aupazamika - svabhAva ke sthAna nahIM haiN| The soul (atma) in its pure, nirupadhi state has no dispositions or thought-activities - bhava - arising from the destruction - ksaya, the destruction-cum-subsidence - ksayopasama, the fruition - udaya, or the subsidence - upasama, of karmas. EXPLANATORY NOTE acarya Umasvami's Tattvarthasutra: aupazamika kSAyika bhAvau mizrazca jIvasya svatattvamaudayikapAriNAmikau ca // 2- 1 // jIva ke aupazamika aura kSAyika bhAva aura mizra tathA audayika aura pAriNAmika - ye pA~ca bhAva nijabhAva haiM arthAt ye jIva ke atirikta dUsare meM nahIM hote| - - The distinctive characteristics (svatattva) of the soul (jiva) are the dispositions - bhava - arising from the subsidence - upasama, the destruction - ksaya, the destruction-cumsubsidence - ksayopasama - of karmas, the fruition - udaya - of karmas, and its inherent nature or capacity - parinama. ....... 93

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Niyamasara niyamasAra The first four dispositions (bhava) have been mentioned primarily on the basis of their instrumental causes (nimitta) and the last on the basis of the inherent capacity (yogyata) of the soul. All worldly activities are divided on these two bases - the instrumental cause and the inherent capacity. Sometimes the instrumental cause is predominant and sometimes the inherent capacity. Giving predominance to the instrumental cause, however, does not mean that the cause is the doer (karta) of the activity. The purpose of such classification is to exhibit clearly the definitive cause of certain activities. Although the activity takes place due to the inherent capacity (yogyata or upadana) of the object under consideration, still there is the presence of the hetu or sadhana - in form of logical association (anvaya) and distinction (vyatireka). The presence of such hetu or sadhana is the definitive cause (nimitta) of the activity. The first four dispositions (bhava) - aupasamika, ksayika, ksayopasamika and audayika-are, therefore, called 'naimittika bhava'. In the absence of all karmas, the first four external manifestations or dispositions (bhava) do not happen in the pure soul. Such soul must enjoy infinite bliss, pure and unalloyed; infinite-energy (anantavirya) exists in it in form of infinite-knowledge (kevalajnana). . . . . . . . . . . . . . . . . . 94

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3- THE PURE THOUGHT-ACTIVITY zuddhabhAvAdhikAra nirvikalpa tattva ke svarUpa kA kathana - The nature of the soul in its pure state - caugaibhavasaMbhamaNaM jAijarAmaraNarogasogA ya / kulajoNijIvamaggaNaThANA jIvassa No saMti // 42 // ofta o aguifat FAR A yfyny, H, GRI (CGTY), HRM, Tu, pilda, opet, zila, Jake BTN ATTAH TER The soul (atma) in its pure, nirupadhi state has no wandering in the four states (gati) of existence, birth (janma), old-age (jara), death (marana), disease (roga), sorrow (soka), lineage (kula), seat-of-birth (yoni), classes of biological development (jivasthana), and variations according to the method of inquiry into its nature (marganasthana). EXPLANATORY NOTE The pure soul is free from transmigration. It, therefore, has no birth (janma), old-age (jara), death (marana), disease (roga), sorrow (soka), lineage (kula), seat-of-birth (yoni), classes of biological development (jivasthana), and variations according to the method of inquiry into its nature (marganasthana). The lineage (kula) is based on the classification of the molecules (skandha) of matter (pudgala) that are responsible for the formation of the body.1 The Scripture mentions the number of lineage (kula) for various modes of living beings as under: Earth-bodied (prthivikayika) - 22 lakh-crore Water-bodied (jalakayika) 7 lakh-crore Fire-bodied (agnikayika) 3 lakh-crore 1 - Gommatasara-jivakanda, Part 1, p. 204-206. . . . . . . . . . . . . . . . . . . . . 95

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Niyamasara niyamasAra Air-bodied (vayukayika) 7 lakh-crore Plant-bodied (vanaspatikayika) 28 lakh-crore Beings with two-senses (dvindriya) 7 lakh-crore Beings with three-senses (trindriya) - 8 lakh-crore Beings with four-senses (cauindriya) - 9 lakh-crore Five-sensed water-animals (jalacara) - 12.5 lakh-crore Five-sensed birds (khecara) 12 lakh-crore Four-legged animals (caupaya) 10 lakh-crore Reptiles like snake sarpadi) 9 lakh-crore Celestial beings (deva) - 26 lakh-crore Infernal beings (naraka) - 25 lakh-crore Human beings (manusya) - 12 lakh-crore The total number of lineage (kula) comes to 197.5 lakh-crore (19750000 x 10000000) = 197500000000000. The 84,00,000 kinds of seat-of-birth (yoni) can be ascertained from the Scripturel: "The one-sensed souls with common bodies from eternity - nityanigoda, other one-sensed souls with common bodies - itaranigoda, earth-bodied (prthivikayika), water-bodied (jalakayika), fire-bodied (agnikayika) and air-bodied (vayukayika) beings are of (originate from) 7,00,000 yoni, each. The yoni of trees and other vegetation are 10,00,000. The yoni of all the beings with incomplete senses (vikalendriya) are 6,00,000. The seat-of-birth (yoni) of celestial beings, infernal beings, and five-sensed animals are 4,00,000, each. The yoni of human beings are 14,00,000." There are fourteen classes of jivas, called jivasamasa or jivasthana. (see p. 41-42, ante; also Asadhara's Dharmamsta Anagara, p. 236.) Further, there are fourteen material principles for inquiring into the existence of souls-called, marganasthana2: 1 - Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 2-32, p. 94. 2 - Asadhara's Dharmamrta Anagara, p. 238. ................. . . .. 96

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zuddhabhAvAdhikAra 3 - THE PURE THOUGHT-ACTIVITY 1. State of existence (gati-margana): The four states of existence are celestial beings (deva), infernal beings (naraka), human beings (manusya), and plants and animals (tiryanca). 2. Senses (indriya-margana): The five senses are touch (sparsana), taste (rasana), smell (ghrana), sight (caksu), and hearing (srotra). 3. Body (kaya-margana): Five kinds of immobile beings (sthavara), and mobile beings (trasa). 4. Activities (yoga-margana): The threefold activity of the body (kaya), the speech (vak), and the mind (manah). 5. Gender (veda-margana): Masculine, feminine, or common (neuter). 6. Passions (kasaya-margana): The passions are of four kinds: anger (krodha), pride (mana), deceitfulness (maya), and greed (lobha). Each of these four is further divided into four classes, namely that which leads to infinite births (anantanubandhi), that which hinders partial renunciation (apratyakhyana), that which disturbs complete renunciation (pratyakhyana), and that which interferes with perfect conduct (samjualana). Thus, the passions make up sixteen. The quasi-passions (nokasaya) are nine: laughter (hasya), liking (rati), disliking (arati), sorrow (soka), fear (bhaya), disgust (jugupsa), the female sex-passion (striveda), the male sex-passion (purusaveda), and the neuter sex-passion (napunsaka-veda). 7. Knowledge (jnana-margana): Knowledge is of eight kinds: sensory (mati), scriptural (sruta), clairvoyance (avadhi), telepathy (manahparyaya), omniscience (kevala), flawed sensory (kumati), flawed scriptural (kusruta), and flawed clairvoyance (vibhanga-avadhi). 8. Restraint (samyama-margana): Consists in observing the rules of conduct (caritra), restraint-cum-non-restraint (samyama asamyama), and non-restraint (asamyama). 9. Perception (darsana-margana): Perception is of four kinds: ocular perception (caksu), non-ocular perception (acaksu), . ................... .. 97

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Niyamasara niyamasAra clairvoyant perception (avadhi), and perfect perception (kevala). 10. Thought-complexion (lesya-margana): Thought-complexion is the source or cause of vibratory activity of the soul coloured by the passions. It is of six kinds, namely black (krsna), blue (nila), dove-grey (kapota), colour of the flame - yellow (pita), colour of the lotus - pink (padma), and white (sukla). The first three are resultants of evil and the last three of good emotions. The Jaina literature gives the example of six travellers in a forest. They see a tree full of fruits. The man with black lesya would intend to uproot the tree, the one with blue lesya to cut the trunk, the one with grey lesya to cut the branches, the one with yellow lesya to take the twigs, the one with pink lesya to pluck the fruits, and the one with white lesya would be content to take whatever fruits have fallen on the ground. 11. Capacity for salvation (bhavyatva-margana): A soul can be termed bhavya or abhavya, according to its capacity or incapacity for salvation, respectively. 12. Right belief (samyaktva-margana): Right belief arising from subsidence (aupsamika), destruction (ksayika), and destructioncum-subsidence (ksayopasamika) of karmas, are the forms of samyaktva. Classification is also done on the basis of the three kinds of faith-deluding karmas: slightly clouding right belief (samyaktva), wrong belief (mithyatva), and mixed right and wrong belief (samyagmithyatva). 13. Mind (samjnitva-margana): The two kinds of transmigrating souls are those with or without the mind. 14. Assimilation of matter (ahara-margana): Ahara is taking in of matter fit for the three kinds of bodies and the six kinds of completion. The three kinds of bodies are: a) gross, physical body, b) the transformable body of celestial and infernal beings, and c) projectable body emanating from a saint. The soul may thus be aharaka or anaharaka. The pure soul is free from all these characteristics and classifications. 98 ........

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zuddhabhAvAdhikAra nirvikalpa tattva ke svarUpa kA kathana The nature of the soul in its pure state - - 3- THE PURE THOUGHT-ACTIVITY NiddaMDo Niddo Nimmamo Nikkalo NirAlaMbo / NIrAgo Niddoso NimmUDho Nibbhayo appA // 43 // -- AtmA nirdaNDa mana, vacana aura kAya ke vyApAra se rahita - hai, nirdvandva (dvaita rahita ) hai, nirmama ( mamatA rahita ) hai, ni:zarIra (zarIra rahita) hai, nirAlamba hai, nirAga (rAga rahita ) hai, nirdoSa (sarvathA nirmala) hai, nirmUr3ha ( mUr3hatA rahita ) hai, aura nirbhaya hai| The soul (atma) in its pure, nirupadhi state has no activities of the mind, the speech, and the body; it is nirdanda. It is one-only - nirdvandva, withoutinfatuation - nirmama, without-body - nihsarira, independent - niralamba, without-attachment - niraga, without-fault -- nirdosa, without-delusion - nirmudha, and without-fear - nirbhaya. EXPLANATORY NOTE The soul (atma), in its pure state has no activities of the mind, the speech, and the body which cause the influx of the material-karma (dravyakarma) and the psychic-karma (bhavakarma). It is, therefore, nirdanda. The pure soul is one-only - nirdvandva - rid of association with any other substances. Having no infatuation, auspicious and inauspicious, it is nirmama. Rid of the five kinds of bodies - the gross (audarika), the transformable (vaikriyika), the projectable (aharaka), the luminous (taijasa) and the karmic (karmana) - it is nihsarira. It is utterly independent - niralamba - of all other substances. The pure soul is rid of the following fourteen internal (abhyantara) possessions ........ 99

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Niyamasara niyamasAra (parigraha): 1) delusion (mithyatva), 2) female-sex-passion (striveda), 3) male-sex-passion (punveda), 4) neuter-sex-passion (napumsakaveda), 5) laughter (hasya), 6) liking (rati), 7) disliking (arati), 8) sorrow (soka), 9) fear (bhaya), 10) disgust (jugupsa), 11-14) the four passions (kasaya) comprising anger (krodha), pride (mana), deceitfulness (maya), and greed (lobha).1 Without these fourteen internal possessions, the pure soul is niraga. Having washed off all dirt due to the sinful karmic matter, and engrossed perpetually in ineffable happiness that is nothing but infinite-knowledge-bliss, the pure soul is without-fault - nirdosa. Experiencing own natural attributes like knowledge, perception, conduct, and happiness, and the knower of the most precious possession, the Pure Self, it is without-delusion - nirmudha. Or, being the knower, with its infinite, pristine and senseindependent (atindriya) knowledge-nature, all objects of the three worlds and the three times simultaneously in respect of their substances (dravya), qualities (guna) and modes (paryaya), it is without-delusion-nirmuuha. Since the powerful enemy army, in form of evil (papa) inclination and activity, cannot enter the impregnable fort that is the Pure Self, it is without-fear-nirbhaya. Only such a pure soul is worth accepting. 1 - Asadhara's Dharmamrta Anagara, p. 302. . ... ............... . 100

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zuddhabhAvAdhikAra 3 - THE PURE THOUGHT-ACTIVITY nirvikalpa tattva ke svarUpa kA kathana - The nature of the soul in its pure state - NiggaMtho NIrAgo Nissallo sayaladosaNimmukko / NikkAmo Nikkoho NimmANo Nimmado appA // 44 // AtmA nirgrantha hai, nirAga hai, niHzalya hai, sarvadoSavimukta hai, niSkAma hai, faighter , AHG sit fHG The soul (atma) in its pure, nirupadhi state has no possessions - nirgrantha, without-attachment - niraga, without-stings - nihsalya, free from all defects - sarvadosavimukta, without-desire - niskama, withoutanger - nihkrodha, without-pride - nirmana, and without-excitement - nirmada. EXPLANATORY NOTE The soul (atma), in its pure state, is without-possessions - nirgrantha. It has neither the ten external (bahya)l nor the fourteen internal (abhyantara)2 possessions. Rid of animate (cetana) karmas - delusion (moha), attachment (raga) and aversion (dvesa) - it is withoutattachment - niraga. Just as the sting causes pain to the body, the karma-generated harmful dispositions cause bodily and mental pain and, therefore, called 'salya', figuratively. This is of three kinds, the 1 - The ten external (bahya) possessions are: cultivable land and houses - ksetra-vastu, gold and silver coins and ornaments - hiranya-suvarna, cattle and corn - dhana-dhanya, female and male servants - dasi-dasa, and clothes and utensils - kupya. (Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 7-29, p. 296. 2- see p. 100, ante. . . . . . . . . . . . . . . . . 101

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Niyamasara niyamasAra sting of deceit - maya, the sting of desire for enjoyment or pleasure - nidana, and the sting of perverse attitude or wrong belief - mithyadarsana.1 Not mired by the three stings (salya), the pure soul is without-stings - nihsalya. Since the pure soul has no impure transformations due to the material-karma (dravyakarma), the psychic-karma (bhavakarma) and the quasi-karma (nokarma), it is free from all defects - sarvadosavimukta. It has no desire, not even of the supreme state of liberation; it is thus without-desire - niskama. Not affected by the external objects, auspicious and inauspicious, it is without-anger - nihkrodha. Engrossed forever in own-nature (svabhava) of equanimity (samya), it is without-pride - nirmana. Engrossed wholly in the Self, it is without-excitement-nirmada. 1 - Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 7-18, p. 281. 102

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zuddhabhAvAdhikAra 3 - THE PURE THOUGHT-ACTIVITY nirvikalpa tattva ke svarUpa kA kathana - The nature of the soul in its pure state - vaNNarasagaMdhaphAsA thIpuMsaNauMsayAdipajjAyA / saMThANA saMhaNaNA savve jIvassa No saMti // 45 // varNa-rasa-gandha-sparza, strI-puruSa-napuMsakAdi paryAyeM, saMsthAna aura saMhanana - ye sabhI jIva ke nahIM haiN| The soul (atma) in its pure, nirupadhi state has no senses (indriya) of colour (varna), taste (rasa), smell (gandha), and touch (sparsa). It has no modes (paryaya) classified as the three sexes - female (stri), male (purusa), and neuter (napumsaka). It has no bodily-structure (samsthana) and bodily-joints (samhanana). EXPLANATORY NOTE The substance (dravya) of matter (pudgala) has thequalities (guna) of colour (varna), taste (rasa), smell (gandha) and touch (sparsa). These qualities are marks (cihna, laksana) of the matter. The three sexes - female (stri), male (purusa), and neuter (napumsaka) - and the bodily attributes like the structure (samsthana) and joints (samhanana) are the fruits of the name-karma (namakarma). These are not the own-nature (svabhava) of the soul (atma). Acarya Kundakunda's Pravacanasara: atthittaNicchidassa hi atthassatyaMtarammi saMbhUdo / attho pajjAyo so saMThANAdippabhedehiM // 2-60 // apane sahaja-svabhAvarUpa svarUpa ke astitvakara nizcala jo jIva-padArtha hai . . . .. . . . . . . . . . . . . . . . . . . . 103

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niyamasAra Niyamasara utpanna huA usake nizcaya se jo anya padArtha - pudgala - dravya ke saMyoga se jo aneka dravya-svarUpa padArtha hai vaha saMyoga - janita bhAva saMsthAna - saMhananAdi ke bhedoM se yukta nara-nAraka Adi vibhAva (vikAra) paryAya haiN| The substance of soul (jiva) exists in own immutable nature; however, due to union with other substances - matter (pudgala) - it gets transformed into unnatural-modes (vibhava-paryaya) with particularities of bodily structure (samsthana), joints (samhanana), etc. Due to union with the physical matter (pudgala), the soul (jiva) is transformed into its unnatural-modes (vibhava-paryaya), like the infernal being. These modes (paryaya) appertain to the soul (jiva) that is in its unnatural state; these are utterly perishable, and worth discarding. The soul (jiva), when rid of union with the physical matter (pudgala), has the self-illuminating, eternal and immutable mode (paryaya), characterized by knowledge and perception. This mode (paryaya) of the soul (jiva) is worth accepting. 104 ...........

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3-THE PURE THOUGHT-ACTIVITY zuddhabhAvAdhikAra taba phira jIva kaisA hai - The nature of the soul - arasamarUvamagaMdhaM avvattaM cedaNAguNamasaiM / jANa aliMgaggahaNaM jIvamaNiddiTThasaMThANaM // 46 // jIva ko arasa (rasarahita), arUpa (rUparahita), agandha (gandharahita), avyakta (aprakaTa), cetanA-guNa se sahita, azabda (zabdarahita), aliMgagrahaNa (liMga - cihna athavA indriya - se agrAhya) aura kisI nirdiSTa saMsthAna (AkAra) se rahita jaano| The soul (atma) in its pure, nirupadhi state has no taste (rasa), colour (rupa or varna) and smell (gandha). It is imperceptible - aprakata. It is with consciousness (cetana). It is without-sound (asabda) and cannot be apprehended through a symbol or a sense-organ - alingagrahana. It has no fixed structure (samsthana). EXPLANATORY NOTE Acarya Nemicandra's Dravyasamgraha: vaNNa rasa paMca gaMdhA do phAsA aTTha NicchayA jIve / No saMti amutti tado vavahArA mutti baMdhAdo // 7 // nizcayanaya se jIva meM pA~ca varNa, pA~ca rasa, do gandha, aura ATha sparza nahIM haiM, isalie jIva amUrtIka hai| aura vyavahAranaya se karmabaMdha kI apekSA se jIva mUrtIka hai| As per the transcendental-point-of-view (niscayanaya), the soul is devoid of five colours, five kinds of taste, two kinds of smell, and eight kinds of touch and, therefore, it is incorporeal. When it is sullied with the karmic dirt, only then, from the empirical ........................ 105

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Niyamasara niyamasAra point-of-view (vyavaharanaya), the soul is said to be having corporeal form. acarya Kundakunda's Pravacanasara: NANaM atthaviyappo kammaM jIveNa jaM samAraddhaM / tamaNegavidhaM bhaNidaM phalaM tti sokkhaM va dukkhaM vA // 2-32 // sva-para kA bheda liye jIvAdika padArthoM ko bheda sahita tadAkAra jAnanA vaha jJAnabhAva hai, arthAt AtmA kA jJAnabhAvarUpa pariNamanA, use jJAnacetanA kahate haiM aura AtmA ne apane kartavya se samaya-samaya meM jo bhAva kiye haiM vaha bhAvarUpa karma hai| vaha zubhAdika ke bheda se aneka prakAra hai, usI ko karmacetanA kahate haiM aura sukharUpa athavA duHkharUpa usa karma kA phala hai, aisA jinendradeva ne kahA hai| Lord Jina has said that the transformation of the soul (jiva) into dispositions (bhava) of knowledge that makes distinction (vikalpa) between objects (artha), the self (jiva) and the non-self (ajiva), is knowledge-consciousness (jnanacetana). The activity (karma) of the soul (jiva) in form of dispositions ( bhava) of various kinds is the karma-consciousness (karmacetana or bhavakarma). And, the fruit of karmas in form of either happiness (sukha) or misery (duhkha) is the fruit-of-karmaconsciousness (karmaphalacetana). As the mirror, transformed into form of the reflected objects, reflects simultaneously objects like the pot and and the cloth with distinction (vikalpa), similarly, the soul-knowledge reflects simultaneously all objects, the self and the non-self, with distinction. This transformation of the soul in form of dispositions (bhava) of knowledge is knowledge-consciousness (jnanacetana). The transformation of the soul, through the instrumentality of associated material-karmas (pudgalakarma ), is its karma-consciousness (bhavakarma or karmacetana). The disposition of the soul on such 106

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zuddhabhAvAdhikAra 3 - THE PURE THOUGHT-ACTIVITY transformation gives rise to various kinds of karmas, classified broadly into auspicious (subha) and inauspicious (asubha). The auspicious (subha) karmas produce fruits in form of pleasant-feeling (satavedaniya) - sensual and mental state without anxiety; this is the fruit-of-karma-consciousness (karmaphalacetana) of happiness (sukha). The inauspicious (asubha) karmas produce fruits in form of unpleasant-feeling (asatavedaniya) - sensual and mental state with anxiety; this is the fruit-of-karma-consciousness (karmaphalacetana) of unhappiness or misery (duhkha). The transformation of the soul that experiences the fruits of the karmas is the fruit-of-karmaconsciousness (karmaphalacetana). . . . . . . . . . . . . . . . . 107

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Niyamasara niyamasAra zuddha dravyArthika naya se saMsArI va mukta jIvoM meM abheda - From the real point-of-view, there is no difference between the transmigrating soul and the liberated soul - jArisiyA siddhappA bhavamalliya jIva tArisA hoti / jaramaraNajammamukkA aTThaguNAlaMkiyA jeNa // 47 // jaise siddhAtmA haiM vaise hI bhavalIna (saMsArI) jIva haiM, (kyoMki svabhAvadRSTi se) ve saMsArI jIva bhI jarA, maraNa aura janma se rahita tathA (samyaktvAdi) ATha guNoM se alaMkRta haiN| The transmigrating souls - samsari.jiva - (from the pure, transcendental point-of-view) are same as the liberated souls - siddhatma - as they too are free from old-age (jara), death (marana) and birth (janma), and endowed with eight supreme qualities (guna). EXPLANATORY NOTE The worthy ascetic (muni, sramana), equipped with the light of right discrimination, who has ascertained the nature of substances as these are, and whose conduct is based primarily on getting established in own soul-nature, sheds all his previously bound karmas and keeps new karmas at bay; he thus gets free from the ignominy of worldly births. Such a supreme ascetic who is established in pure soul-nature and free from rebirth in another mode (paryaya) is the reality of liberation - moksatattva. The soul (jiva), which is free from external-substances (paradravya) and established in own-nature (svarupa), is the liberated soul (the Siddha).1 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 331. ........................ 108

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zuddhabhAvAdhikAra 3- THE PURE THOUGHT-ACTIVITY acarya Kundakunda's Pravacanasara: jIvo bhavaM bhavissadi Naro'maro vA paro bhavIya puNo / kiM davvattaM pajahadi Na jahaM aNNo kahaM hodi // 2- 20 // AtmA dravya-svabhAvarUpa pariNamana karatA huA manuSya, deva athavA anya arthAt nArakI, tiryaMca yA siddha, ina saba paryAya - rUpa hovegA / aura paryAya -svarUpa hokara kyA apanI dravyatva-zakti ko chor3a sakatA hai? kabhI nhiiN| aura jaba apane dravyatva - svabhAva ko nahIM chor3a sakatA to anya svarUpa kaise ho sakatA hai ? kadApi nahIM ho sktaa| The soul, during the course of transmigration, adopts modes (paryaya) as the human being, the celestial being, and others - the infernal being, the plants and animals, and the Siddha. While adopting such modes (paryaya), does it leave its power of substantiveness (dravyatva)? If it does not leave its substantiveness (dravyatva), how can it adopt the nature of any other substance? acarya Pujyapada's Samadhitantram: yaH parAtmA sa evAhaM yo'haM sa paramastataH / ahameva mayopAsyo nAnyaH kazciditi sthitiH // 31 // jo paramAtmA hai vaha hI maiM hU~ aura jo svAnubhavagamya maiM hU~ vahI paramAtmA hai isalie - jaba paramAtmA aura AtmA meM abheda hai, maiM hI mere dvArA upAsanA kiye jAne ke yogya hU~, dUsarA koI merA upAsya nahIM hai| isa prakAra hI ArAdhya - ArAdhaka bhAva kI sthiti hai| That pure-soul (paramatma ) is nothing but 'T'; that 'I' is nothing but the pure-soul (paramatma ). As 'I' and the pure-soul (paramatma) are one and the same, 'I' alone is to be adored by me, no one else. This is the Truth. ...... 109

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Niyamasara niyamasAra The liberated soul (Siddha) is rid of eight kinds of karmas, and possessed of eight supreme qualities:1 1. ksayika-samyaktua - infinite faith or belief in the tattva or essential principles of Reality. It is manifested on destruction of the faith-deluding (darsana mohaniya) karma. 2. kevalajnana - infinite knowledge, manifested on destruction of the knowledge-obscuring (jnanavaraniya) karma. 3. kevaladarsana - infinite perception, manifested on destruction of the perception-obscuring (darsanavaraniya) karma. 4. anantavirya - literally, infinite power; it is the absence of fatigue in having knowledge of infinite substances. It is manifested on destruction of the obstructive (antaraya) karma. 5. suksmatva - literally, fineness; it means that the liberated soul is beyond sense-perception and its knowledge of the substances is direct, without the use of the senses and the mind. It is manifested on destruction of the name-determining (nama) karma. 6. avagahana - inter-penetrability; it means that the liberated soul does not hinder the existence of other such souls in the same space. It is manifested on destruction of the lifedetermining (ayuh) karma. 7. agurulaghutva - literally, neither heavy nor light. Due to this quality of agurulaghutva, the soul continues to manifest through its form, complete and perfect. This supreme quality is manifested on destruction of the status-determining (gotra) karma. 110 8. avyabadha - it is undisturbed, infinite bliss, manifested on destruction of the feeling-producing (vedaniya) karma. 1- Acarya Pujyapada's Samadhitantram - Supreme Meditation, p. 18-19. ............

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zuddhabhAvAdhikAra 3 - THE PURE THOUGHT-ACTIVITY zuddha dravyArthika naya se saMsArI va mukta jIvoM meM abheda - From the real point-of-view, there is no difference between the transmigrating soul and the liberated soul - asarIrA aviNAsA aNiMdiyA NimmalA visuddhappA / jaha loyagge siddhA taha jIvA saMsidI NeyA // 48 // jisa prakAra lokAgra meM sthita sidva bhagavAn zarIrarahita, avinAzI, atIndriya, nirmala aura vizuddhAtmA haiM usI prakAra (svabhAvadRSTi se) saMsAra meM sthita sarva jIva jaannaa| As the liberated souls - siddhatma - are rid of the body - asarira, eternal - avinasi, sense-independent - atindriya, stainless - nirmala, and utterly pure - visuddha, know that all transmigrating souls - samsari jiva - are the same (from the pure, transcendental point-of-view). EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: dehA vA daviNA vA suhadukkhA vAdha sattumittajaNA / jIvassa Na saMti dhuvA dhuvovaogappago appA // 2-101 // audArikAdi pA~ca zarIra athavA dhana-dhAnyAdika athavA iSTa-aniSTa paJcendriya viSayajanya sukha-du:kha athavA aura zatru-mitrAdika loka - ye sabhI saMyogajanya padArtha AtmA ke avinAzI nahIM haiM, kevala jJAna-darzanasvarUpa zuddhajIva avinAzI vastu hai| The body, the possessions, the happiness or the misery, and the friends or the foes do not have eternal association with the soul (atma); the pure soul, of the nature of knowledge 111

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Niyamasara (jnana) and perception (darsana), is the only eternal substance. Dispositions pertaining to the body, etc., belong to external objects that are different from the soul (atma) and, therefore, cause of impurity. These dispositions do not belong to the soul and are transient. The soul (atma) is eternal, without a beginning or an end, a supreme substance, inherently liberated, of the nature of knowledge (jnana) and perception (darsana), and one with its own-nature. I, therefore, do not accept transient objects like the body, and establish myself in own pure soul. 112 niyamasAra ...........

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zuddhabhAvAdhikAra 3 - THE PURE THOUGHT-ACTIVITY zuddhanaya aura vyavahAranaya se hI jIvoM meM bheda kahA gayA hai - There is difference in the souls only from the pure and empirical points-of-view - ede savve bhAvA vavahAraNayaM paDucca bhaNidA hu| savve siddhasahAvA suddhaNayA saMsidI jIvA // 49 // vAstava meM ye saba (pUrvokta) bhAva vyavahAranaya kA Azraya karake (saMsArI jIvoM meM vidyamAna) kahe gaye haiM; zuddhanaya se saMsAra meM rahane vAle saba jIva siddha svabhAvI haiN| bhAvArtha - yadyapi saMsArI jIva kI vartamAna paryAya dUSita hai to bhI use dravya svabhAva ko apekSA siddha bhagavAn ke samAna kahA gayA hai| In reality, the aforementioned dispositions (bhava) in the (transmigrating) souls have been said from the empirical (vyavahara) point-of-view. From the pure (suddha) pointof-view, all transmigrating souls are of the nature (svabhava) of the liberated soul - siddhatma. EXPLANATORY NOTE The modes (paryaya) that have earlier been mentioned as 'not present' in the soul are, in fact, present from the empirical (vyavahara) point-of-view. The transmigrating souls possess the modes (paryaya) in form of the four states (gati) of worldly existence due to their impure transformations. The worldly soul (jiva) is the doer (karta) of its impure transformation in form of dispositions of attachment (raga), etc. It, on its own, takes in and gives up such dispositions. This is the real-point-of-view (niscayanaya) that deals with the pure-substance (suddhadravya). That the soul (iva) is the doer of transformation of the matter ........................ 113

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Niyamasara niyamasAra (pudgala) into the karmas, and that it takes in and gives up such karmas, is the empirical-point-of-view (vyavaharanaya) that deals with the impure-substance (asuddhadravya). Thus, bondage (bandha) can be classified with regard to two points-of-view: from the real-point-of-view (niscayanaya), and from the empirical-point-ofview (vyavaharanaya). The real-point-of-view (niscayanaya) is worth accepting as it deals with the nature of the pure substance (dravya). The empirical-point-of-view (vyavaharanaya) transmutes the transformation in the other-substance (paradravya) as the transformation in the soul-substance (atmadravya); therefore, it is not worth accepting. The real-point-of-view (niscayanaya) avers that the soul (jiva) is bound by own dispositions of attachment (raga), etc., and can get free by own effort. It is not bound by other substance. This is the only way the soul (jiva) can attain the state of passionless conduct-without-attachment (vitaraga caritra) to get rid of all karmas. That is why the real-point-of-view (niscayanaya) is worth accepting 1 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 238. .. ................... 114

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zuddhabhAvAdhikAra 3 - THE PURE THOUGHT-ACTIVITY zuddha AtmA svadravya hai, ataH upAdeya hai - The pure soul is own-substance; it is to be accepted - puvvuttasayalabhAvA paradavvaM parasahAvamidi heyaM / sagadavvamuvAdeyaM aMtarataccaM have appA // 50 // vAstava meM ye saba (pUrvokta) bhAva paradravya (parasvabhAva) haiM, isaliye heya (915 12); it 37-lid rohu (Taura69) 341HT1agona, ataH upAdeya (grahaNa karane yogya) hai| In reality, the aforementioned dispositions (bhava) in the soul are other-substance (paradravya); these must be rejected. The soul's own-nature (svabhava) is its ownsubstance (svadravya); this must be accepted. EXPLANATORY NOTE With the faculty-of-discrimination (bhedavijnana), the ascetic ascertains that the soul (jiva) is utterly distinct from all othersubstances (paradravya). He also ascertains that in its pure state, the soul (jiva) is non-distinct from the doer (karta), the instrument (karana), the activity (karma) and the fruit-of-karma (karmaphala). He does not transform the soul (jiva) into impure state of union with other-substances (paradravya). Only such a soul (jiva) attains its pure nature of knowledge - as the jnayaka. He contemplates in the following manner. As the pure crystal gets the red taint due to its association with the red flower, I too, due to my ignorance, have tainted myself, since infinite time past, with karmic dirt; that is certainly not my nature. In that contaminated state, surely, I was alone. I became the ignorant doer (karta) of my impure state due to my own disposition sullied by attachment (raga). I became the instrument (karana) of my impure state by succumbing to attachment. Due to my ..................... .. 115

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Niyamasara niyamasAra disposition of attachment I got transformed into this impure state, therefore, I am the activity (karma). I am the fruit-of-karma (karmaphala) as I only experience the misery that is the opposite of the infinite happiness appertaining to my pure soul. Thus, in my impure state too, I was non-distinct from these four: the doer (karta), the instrument (karana), the activity (karma) and the fruit-of-karma (karmaphala). Now, in my state of knowledge, untainted from the influence of all other-substances (paradravya) - as the pure crystal, dissociated from the red flower - I tread the path to liberation. Now also I am alone, as I was earlier. I am the independent doer (karta) of my pristine dispositions; I am the instrument (karana) of my dispositions; I am the activity (karma) of my dispositions; and I am the fruit-of-karma (karmaphala) as I only experience the happiness appertaining to the pure soul. Contemplating in this manner, the soul (iva) establishes its utter distinctiveness with all other-substances (paradravya), in its impure as well as the pure state. Only with its inherent brilliance of knowledge, rid of all classifications like the doer (karta) and the instrument (karana), the soul (jiva) is beautiful and lustrous. As the soul attains its pure nature, rid of everything that is other than the self, it stays forever in the state of liberation, shining brilliantly with the light of knowledge.1 1 - see Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 160-161. 116

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zuddhabhAvAdhikAra 3 - THE PURE THOUGHT-ACTIVITY ratnatraya (samyagdarzana, samyagjJAna, samyakcAritra) ke svarUpa kA kathana - The 'Three Jewels' of right faith, knowledge and conduct - vivarIyAbhiNivesavivajjiyasaddahaNameva sammattaM / saMsayavimohavibbhamavivajjiyaM hodi saNNANaM 51 // calamaliNamagADhattavivajjiyasaddahaNameva sammattaM / adhigamabhAvo NANaM heyovAdeyataccANaM // 52 // sammattassa NimittaM jiNasuttaM tassa jANayA purisA / antaraheU bhaNidA daMsaNamohassa khayapahudI // 53 // sammattaM saNNANaM vijjadi mokkhassa hodi suNa caraNaM / vavahAraNicchaeNa du tamhA caraNaM pavakkhAmi // 54 // vavahAraNayacaritte vavahAraNayassa hodi tavacaraNaM / NicchayaNayacAritte tavacaraNaM hodi Nicchayado // 55 // viparIta abhiniveza (abhiprAya) se rahita zraddhAna hI samyaktva hai tathA saMzaya (saMdeha), vimoha (anadhyavasAya) aura vibhrama (viparyaya) se rahita jJAna hI samyagjJAna hai| (athavA) ina doSoM - cala, malina aura agAr3ha - se rahita zraddhAna hI samyaktva hai aura heya aura upAdeya tattvoM kA jAnanerUpa bhAva honA samyagjJAna hai| samyaktva kA (bAhya) nimitta jinasUtra-jinAgama aura usake jJAyaka puruSa haiM tathA antaraGga nimitta darzanamohanIya karma Adi kA kSaya kahA gayA hai| bhAvArtha - nimitta kAraNa ke do bheda haiM eka bahiraGga nimitta aura dUsarA antaraGga . . . . . . . . . . . . . . . .. . . . . . . 117

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Niyamasara niyamasAra nimitt| samyaktva kI utpatti kA bahiraGga nimitta jinAgama aura usake jJAtA puruSa haiM tathA antaraGga nimitta darzanamohanIya arthAt mithyAtva, samyagmithyAtva tathA samyaktvaprakRti evaM anantAnubaMdhI krodha, mAna, mAyA, lobha ina prakRtiyoM kA upazama, kSaya aura kSayopazama kA honA hai| bahiraGga nimitta ke milane para kArya kI siddhi hotI bhI hai aura nahIM bhI hotI parantu antaraGga nimitta ke milane para kArya kI siddhi niyama se hotI hai| samyaktva aura samyagjJAna to mokSa ke liye haiM hI, suna, samyakcAritra bhI mokSa ke liye hai isaliye maiM vyavahAra naya aura nizcaya naya se samyakcAritra ko khuuNgaa| bhAvArtha - mokSa prApti ke liye jisa prakAra samyaktva aura samyagjJAna Avazyaka kahe gaye haiM usI prakAra samyakcAritra ko Avazyaka kahA gayA hai isaliye yahA~ vyavahAra aura nizcaya donoM nayoM ke Alambana se samyakcAritra ko khuuNgaa| vyavahAra naya ke cAritra meM vyavahAra naya kA tapazcaraNa hotA hai aura nizcaya naya ke cAritra meM nizcaya naya kA tapazcaraNa hotA hai| bhAvArtha - vyavahAra naya se pApa-kriyA ke tyAga ko cAritra kahate haiM isaliye isa cAritra meM vyavahAra naya ke viSayabhUta anazana-Unodara Adi ko tapa kahA jAtA hai| tathA nizcaya naya se nijasvarUpa meM avicala sthiti ko cAritra kahA hai isaliye isa cAritra meM nizcaya naya ke viSayabhUta sahaja-nizcayanayAtmaka paramabhAva-svarUpa paramAtmA meM pratapana ko tapa kahA hai| The faith, without perverse comprehension, on the substances of Reality is right faith (samyaktva or samyagdarsana), and the knowledge of these, without imperfections of doubt (samsaya), delusion (vimoha), and misapprehension (vibhrama) is right knowledge (samyagjnana). Or, faith on the substances of Reality without the faults of wavering (cala), contamination (malina), and . . . . . . . . . . . . . . . . . . . . . . . . 118

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zuddhabhAvAdhikAra quivering (agadha) is right faith (samyaktva or samyagdarsana), and the disposition to know substances in regard to their worthiness for acceptance (upadeya) or rejection (heya), is right knowledge (samyagjnana). The external (bahya) causes (nimitta) - instrumental causes - of right faith (samyaktva or samyagdarsana) are the Scripture and the men well-versed in it, and the internal (antaranga) - substantive cause - is the destruction of karmas like the faith-deluding (darsanamohaniya). 3- THE PURE THOUGHT-ACTIVITY Right faith (samyaktva or samyagdarsana) and right knowledge (samyagjnana) are the harbingers of liberation (moksa), right conduct (samyakcaritra), too, is the harbinger of liberation (moksa). I shall describe right conduct (samyakcaritra) from both points-of-view, the real (niscaya) and the empirical (vyavahara). Right conduct (samyakcaritra) from the empirical (vyavahara) point-of-view is to observe conventional austerities (vyavahara tapa - like fasting) and from the real (niscaya) point-of-view it is to observe internal austerities (niscaya tapa - getting established in the pure-soul-substance). EXPLANATORY NOTE - The complete annihilation of all karmic matter bound with the soul is liberation (moksa). Faith or 'darsana' - ascertainment of substances - is a characteristic of the soul (atma) and when faith becomes right it is called 'samyagdarsana'. Right faith is the cause for the attainment of liberation (moksa). Right faith is the subject only of potential (bhavya) souls. Right faith (samyagdarsana) is of two kinds - with-attachment ......... 119

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Niyamasara niyamasAra (saraga), and without-attachment (vitaraga). Right faith withattachment (saraga samyagdarsana) is characterized by signs such as tranquility - prasama; incessant fear of worldly existence - samvega; compassion for the worldly beings - anukampa; and keen intellect based on the teaching of the Scripture and the preceptor - astikya. Right faith without-attachment (vitaraga samyagdarsana) is solely the purity of the soul. Knowledge of substances, the soul (jiva) and the others, as these are, is right knowledge (samyagjnana). The use of the adjective 'samyak' with knowledge wards off faults in knowledge due to doubt (samsaya), delusion (vimoha or anadhyavasaya), and error (vibhrama or viparyaya). Alternatively, right faith (samyagdarsana) is the faith in the substances of Reality without these three imperfections - wavering (cala), contamination (malina), and quivering (agadha). Right faith (samyagdarsana) is said to be wavering (cala) when it wavers for a short time. Due to this imperfection the right-believer (samyagdrsti) may perceive Lord Santinatha as the bestower of tranquility and Lord Parsvanatha as the destroyer of calamities. In reality, though, there is no such difference between any of the twenty-four Tirthankara. Right faith (samyagdarsana) is said to be contaminated (malina) when, for a short time, it gets mired with impurities like doubt (sanka). Right faith (samyagdarsana) is said to be quivering (agadha) when, like the stick in the hand of an old man, it keeps on shaking without leaving the hand. The right-believer (samyagdrsti) with this imperfection may perceive particular temple or idol as his own and some other temple or idol as belonging to others.1 Right knowledge (samyagjnana) is the power of discrimination between what needs to be accepted - upadeya - and what needs to be rejected - heya. Such knowledge leads to the science-of-discrimination - bhedavijnana - that expounds utter distinction between the soul (jiva) and the non-soul (ajiva) substances. 1- Asadhara's Dharmamrta Anagara, p. 156-157. 120 ..........

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zuddhabhAvAdhikAra 3 - THE PURE THOUGHT-ACTIVITY The external (bahya) causes (nimitta) - instrumental causes - of right faith (samyaktva or samyagdarsana) are the Scripture and the men well-versed in it. Right faith is attained on acquisition of knowledge of substances, souls and non-souls, by reading or listening to the Scripture. The internal (antaranga) - substantive cause - is the subsidence (upasama), destruction (ksaya), or subsidence-cumdestruction (ksayopasama) of faith-deluding (darsanamohaniya) karmas. When this internal cause is present, right faith (samyagdarsana) originates without teaching by others. Right faith (samyaktva or samyagdarsana) and right knowledge (samyagjnana) are the harbingers of liberation (moksa). However, these must be accompanied by right conduct (samyakcaritra) and only the trio of these, called the 'Three Jewels' - ratnatraya - constitutes the path to liberation. What is right conduct? Right conduct (samyakcaritra) is now described from both points-of-view, the empirical (vyavahara) and the real (niscaya). Right conduct (samyakcaritra) from the empirical (vyavahara) pointof-view is to observe conventional austerities (vyavahara tapa - like fasting) and from the real (niscaya) point-of-view it is to observe internal austerities (niscaya tapa - getting established in the puresoul-substance). Acarya Nemicandra's Dravyasamgraha: asuhAdo viNivittI suhe pavittI ya jANa cArittaM / vadasamidiguttirUvaM vavahAraNayA du jiNabhaNiyaM // 45 // jo azubha (pApa) kArya se dUra honA aura zubha (puNya) kArya meM pravRtta honA arthAt laganA hai usako cAritra jAnanA caahie| zrIjinendra deva ne vyavahAranaya se usa cAritra ko pA~ca vrata, pA~ca samiti aura tIna gupti svarUpa teraha prakAra kA kahA hai| Conduct (caritra), from the empirical (vyavahara) point-of-view, consists in desisting from demerit (papa) - non-commendable 121

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Niyamasara activities - and engaging in merit (punya) - commendable activities. Lord Jina has proclaimed that this empirical conduct is observed through the five vows (vrata), five regulations (samiti), and three controls (gupti). bahirabdhaMtarakiriyAroho bhavakAraNappaNAsaThThe / gANissa jaM jiNuttaM taM paramaM sammacArittam // 46 // niyamasAra jJAnI jIva ke saMsAra ke kAraNoM ko naSTa karane ke lie jo bAhya aura Abhyantara kriyAoM kA nirodha hai, vaha zrIjinendra deva dvArA kahA huA utkRSTa samyakcAritra hai| Lord Jina has expounded that, from the real (niscaya) point-ofview, stoppage of all activities, external and internal, undertaken by the knowledgeable soul to attain liberation, is right conduct (samyakcaritra). The description of the path to liberation as consisting in right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra) is from the empirical-point-of-view (vyavaharanaya). From the real-point-of-view (niscayanaya), the path to liberation is 'one whole' disposition of equanimity (samyabhava) or restraint (samyama). Every substance in the world can be seen as consisting of parts and as one whole. Viewing it as consisting of parts is the empirical-point-of-view (vyavaharanaya), and viewing it as one whole is the real-point-of-view (niscayanaya).1 isa prakAra zrI kundakundAcArya viracita niyamasAra grantha meM zuddhabhAvAdhikAra nAma kA tIsarA adhikAra samApta huaa| 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 303. 122 ..........

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CHAPTER-4 vyavahAracAritrAdhikAra THE EMPIRICAL RIGHT CONDUCT ahiMsA vrata kA svarUpa - The vow (urata) of non-injury (ahimsa) - kulajoNijIvamaggaNaThANAisu jANiUNa jIvANaM / tassAraMbhaNiyattaNapariNAmo hoi paDhamavadaM // 56 // kula, yoni, jIvasthAna tathA mArgaNAsthAna Adi meM jIvoM kA jJAna kara unake Arambha se nivRttirUpa pariNAma honA vaha pahalA ahiMsA vrata hai| To get rid of the disposition of the commencement-ofactivity (arambha) after ascertaining the details of the living beings (jiva) in respect of lineage (kula), seat-ofbirth (yoni), classes of biological development (jivasthana) and variations according to the method of inquiry (marganasthana), is the first vow (vrata) of non-injury (ahimsa). EXPLANATORY NOTE Lineage (kula), seat-of-birth (yoni), classes of biological development (jivasthana) and variations according to the method of inquiry (marganasthana) have already been explained (see gatha 42, p. 95-98 ante). After ascertaining the details of the living beings, the ascetic must dispassionately endeavour not to harm them. This constitutes the . . . . . . . . . . . . . . . . . . . . . . . 123

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Niyamasara niyamasAra first vow of non-injury (ahimsa). When the ascetic dispassionately protects the living beings from harm, he frees himself from the sin of committing injury (himsa), even if there is occasional injury caused to them. Acarya Umasvami's Tattvarthasutra: YHTETICULUTUT FEAT 119-8301 kaSAya-rAga-dveSa arthAt ayatnAcAra (asAvadhAnI-pramAda) ke sambandha se athavA pramAdI jIva ke mana-vacana-kAya yoga se jIva ke bhAva-prANa kA, dravya-prANa kA athavA ina donoM kA viyoga karanA so hiMsA hai| The severance of vitalities (prana) due to the activity of the soul tinged with passionate disposition - pramattayoga - is injury (hinsa). The qualifying phrase 'activity of the soul tinged with passionate disposition' - pramattayoga - is intended to indicate that mere severance of the vitalities is not wicked. It has been said, "Even with the severance of life one is not stained with the sin of injury." Again it has been said, "The ascetic who observes diligently the fivefold regulation of activities (samiti) does not accrue bondage even if he has caused injury to the living beings." From the spiritual standpoint, just as infatuation (murccha) is called attachment-to-possession (parigraha), the disposition of the soul tinged with attachment (raga) is the cause of injury (himsa). Now, it has been admitted in the Scripture that mere passionate attitude, even without the severance of vitalities, constitutes injury (himsa) - "A person following right conduct, due to the absence of passions like attachment, does not commit the slightest of injury (himsa) although he may have occasioned severance of vitalities. Infatuated by passions like attachment, when a person acts carelessly, he commits injury (himsa), whether the living being is killed or not." . . . . . . . . . . . . . . . . . . . . 124

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vyavahAracAritrAdhikAra 4 - THE EMPIRICAL RIGHT CONDUCT Yes, it is true. But there is no inconsistency in this. In case of the person tinged with passionate disposition - pramattayoga - there is the severance of life-principles, at least in thought. It has been said thus in the Scripture - "He who is tinged with passionate disposition causes injury (himsa) to himself by himself. Whether injury (himsa) is caused to other living beings or not is immaterial." Acarya Amrtacandra's Purusarthasiddhyupaya: aprAdurbhAvaH khalu rAgAdInAM bhavatyahiMseti / teSAmevotpattihi~seti jinAgamasya saMkSepaH // 44 // nizcaya karake rAgAdika bhAvoM kA udaya meM nahIM AnA ahiMsA hai, isI prakAra unhIM rAgAdika bhAvoM kI utpatti kA honA hiMsA hai, isa prakAra jinAgama kA arthAt jaina-siddhAMta kA sArabhUta rahasya hai| From the transcendental-point-of-view (niscayanaya), nonmanifestation of passions like attachment is non-injury (ahimsa), and manifestation of such passions is injury (himsa). This is the essence of the Jaina Scripture. Acarya Samantabhadra's Svayambhustotra: ahiMsA bhUtAnAM jagati viditaM brahma paramaM na sA tatrArambho'styaNurapi ca yatrAzramavidhau / tatastatsiddhayarthaM paramakaruNo granthamubhayaM bhavAnevAtyAkSIna ca vikRtaveSopadhirataH // (21-4-119) he (naminAtha) bhagavan! sarva prANiyoM kI rakSA arthAt pUrNa ahiMsA ko isa loka meM parama-brahma yA paramAtmasvarUpa kahA gayA hai| jisa Azrama ke niyamoM meM jarA bhI Arambha yA vyApAra hai vahA~ vaha pUrNa ahiMsA nahIM ho sakatI hai| isIlie usa pUrNa ahiMsA kI siddhi ke lie parama dayAlu hokara Apane donoM hI - bAhya aura Abhyantara - parigrahoM kA tyAga kara diyA thaa| jo vikAramaya . . . . . . . . . . . . . . . . . . . . . . . 125

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Niyamasara niyamasAra vastrAbhUSaNa Adi yathAjAta digambara liMga se virodhI veSa tathA parigraha meM Asakta haiM unakA donoM prakAra ke parigrahoM kA tyAga nahIM hotA hai| O Lord (Naminatha) Jina! Desisting from injury to living beings is known in this world as the Supreme Holiness. This Supreme Holiness cannot be found in hermitages which advocate even the slightest of activity (arambha) that causes pain and suffering to the living beings. Therefore, with extreme benevolence, to attain the purity of non-injury, you had relinquished both the internal as well as the external attachments, including the degrading clothes and other add-ons to the body. Acarya Samantabhadra's Ratnakarandaka-sravakacara: rAgadveSanivRttehi~sAdinivarttanA kRtA bhavati / anapekSitArthavRttiH kaH puruSaH sevate nRpatIn // 48 // rAga-dveSa kI nivRtti hone se hiMsAdi pApoM se nivRtti svayameva ho jAtI hai kyoMki jise kisI prayojanarUpa phala kI prApti abhilaSita nahIM hai aisA kauna puruSa rAjAoM kI sevA karatA hai? arthAt koI nhiiN| With the destruction of attachment (raga) and aversion (dvesa) there is self-annihilation of the causes of demerit (papa), like injury (himsa); without the desire for a reward, who would ever be found serving the kings? . . . . . . . . . . . . . . . . . . . . . . . 126

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vyavahAracAritrAdhikAra 4 - THE EMPIRICAL RIGHT CONDUCT satya vrata kA svarUpa - The vow (vrata) of truthfulness (satya) - rAgeNa va doseNa va moheNa va mosabhAsapariNAmaM / jo pajahadi sAhu sayA vidiyavadaM hoi tasseva // 57 // jo sAdhu rAga se, dveSa se athavA moha se hone vAle mRSA (mithyA) bhASA ke pariNAma ko chor3atA hai usI ke sadA dUsarA (satya) vrata hotA hai| The ascetic (sadhu) who gets rid of the disposition of speaking what is not commendable - caused by attachment (raga), aversion (dvesa), and delusion (moha) - observes constantly the second vow (urata) of truthfulness (satya). EXPLANATORY NOTE Attachment (raga), aversion (dvesa), and delusion (moha) induce the disposition to speak what is not commendable. Acarya Umasvami's Tattvarthasutra: asadabhidhAnamanRtam // 7-14 // (pramAda ke yoga se) jIvoM ko du:khadAyaka athavA mithyArUpa vacana bolanA so asatya hai| Speaking what is not commendable - asat - is falsehood (anrta). That which causes pain and suffering to the living beings is not commendable. It does not matter whether it refers to the actual factor not. Words that lead to injury constitute falsehood (anrta). 127

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niyamasAra Niyamasara acaurya vrata kA svarUpa - The vow (vrata) of non-stealing (acaurya) - gAme vA Nayare vA'raNe vA pecchiUNa paramatthaM / jo mayadi gahaNabhAvaM tidiyavadaM hodi tasseva // 58 // jo (sAdhu) grAma meM, nagara meM, athavA vana meM parAyI vastu ko dekhakara usake grahaNa ke bhAva ko chor3atA hai usI ke tIsarA acaurya vrata hotA hai| The ascetic (sadhu) who, on seeing objects belonging to others in the village, the town or the forest, does not entertain the disposition of taking these, observes the third vow (urata) of non-stealing (acaurya). EXPLANATORY NOTE The ascetic (sadhu) who does not entertain the disposition of taking any object in the village, the town or the forest, belonging to others and which has been left, kept, dropped, or forgotten, follows the vow (vrata) of non-stealing (acaurya). Acarya Umasvami's Tattvarthasutra: adattAdAnaM steyam // 7-15 // (pramAda ke yoga se) binA dI huI kisI bhI vastu ko grahaNa karanA so corI Taking anything that is not given is stealing (steya). Taking of anything out of passion' is stealing (steya). The activity actuated by impure disposition is stealing, whether external objects are taken or not. . . . . . . . . . . . . . . . . . . . . . . . 128

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vyavahAracAritrAdhikAra 4 - THE EMPIRICAL RIGHT CONDUCT brahmacarya vrata kA svarUpa - The vow (vrata) of chastity (brahmacarya) - daThUNa itthirUvaM vAMchAbhAvaM Niyattade tAsu / mehuNasaNNavivijjiyapariNAmo ahava turIyavadaM // 59 // jo (sAdhu) striyoM kA rUpa dekhakara unake prati vAJchAbhAva ko choDatA hai, athavA maithuna saMjJA se rahita jisake pariNAma haiM, usI ke cauthA brahmacarya vrata hotA hai| The ascetic (sadhu) who, on seeing the form of women entertains no desire for them, or, is devoid of the disposition of copulation (maithuna), observes the fourth vow (urata) of chastity (brahmacarya). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: maithunamabrahma // 7-16 // jo maithuna hai so abrahma arthAt kuzIla hai| Copulation (maithuna) is unchastity (abrahma). The desire of the man and the woman to touch and embrace each other owing to the rise of the conduct-deluding (caritramohaniya) karmas is called 'mithuna'and the resulting activity is called 'maithuna'. Not all activities of the man and the woman together are 'maithuna'; only the activities prompted by sexual desire are 'maithuna'. . . . . . . . . . . . . . . . . . . . . . . . 129

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Niyamasara niyamasAra aparigraha vrata kA svarUpa - The vow (vrata) of non-possession (aparigraha) - savvesiM gaMthANaM cAgo NiravekkhabhAvaNApuvvaM / paMcamavadamidi bhaNidaM cArittabharaM vahaMtassa // 60 // nirapekSa bhAvanApUrvaka, arthAt saMsAra sambandhI kisI bhogopabhoga athavA mAna-sammAna kI icchA nahIM rakhate hue zuddha nirAlambana bhAvanA sahita, samasta parigrahoM kA jo tyAga hai, cAritra ke bhAra, arthAt cAritra kI atizayatA, ko dhAraNa karane vAle muni kA vaha pA~cavA~ aparigraha vrata kahA gayA hai| When the ascetic (sadhu) laden with (right) conduct renounces, with the disposition of utter detachment, all possessions (parigraha), he is said to observe the fifth vow (urata) of non-possession (aparigraha). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: mUrchA parigrahaH // 7-17 // jo mUrchA hai so parigraha hai| Infatuation (murccha) is attachment-to-possessions (parigraha). What is 'murccha'or infatuation? 'Murccha'is the activity relating to the acquisition and safeguarding of external possessions such as the cow, the buffalo, the jewels and the pearls, and also internal possessions, like attachments (raga) and desires. Now, conventionally the word 'murccha' is used to denote fainting or swooning. Why ........................ 130

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vyavahAracAritrAdhikAra should it not mean fainting here? Yes, it is true. The verb 'murcch' is used in the general sense of insensibility. What is mentioned in general applies to the particular also. The general meaning implies the particular meaning also. A contention is raised. Accepting this particular meaning entails that only the internal possessions should be included and not the possession of external things. It is true. Of course, the internal thoughts only are included as being important. Even in the absence of external things, the disposition that 'this is mine' constitutes infatuation (murccha). Further, a doubt is raised. If only the internal thought - 'this is mine' - constitutes infatuation (parigraha) then knowledge (jnana), etc., would also fall under infatuation since knowledge is considered as 'this is mine', like the disposition of attachment (raga). But it is not so. The phrase 'out of passion' is supplied from the earlier sutra. So the passionless person, possessed of right faith, knowledge and conduct, being free from delusion (moha) is free from infatuation (murccha). Further, knowledge, etc., being the inherent-nature (svabhava) of the soul, are not fit to be cast off. So these are not infatuation (murccha). On the other hand, desire, etc., are fit to be cast off as these are the effects of karmas and contrary to the nature of the soul. So attachment to these is infatuation (murccha). Infatuation or attachment is at the root of all evils. Only in the presence of the idea that 'this is mine' does the man proceed to safeguard his possession. In safeguarding it, violence is bound to result. For its sake he utters falsehood. He also commits theft and attempts copulation. And this results in various kinds of pain and suffering in the infernal regions.1 4- THE EMPIRICAL RIGHT CONDUCT 1- Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 7-17, p. 280-281. 131

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Niyamasara niyamasAra IryA samiti kA svarUpa -- Regulation-in-walking (irya samiti) - pAsugamaggeNa divA avalogaMto jugappamANaM hi / gacchai purado samaNo iriyAsamidI have tassa // 61 // jo sAdhu dina meM prAsuka (jIva-jantu rahita) mArga para yugapramANa (cAra hAtha) bhUmi ko Age dekhakara calatA hai, usake IryA samiti hotI hai| The ascetic (sadhu) who walks on the trodden path that is free from organisms, during daytime, looking critically a distance of four arm-length, is said to observe regulation-in-walking (irya samiti). EXPLANATORY NOTE In order to attain stoppage (samvara) of the influx of karmas, the ascetic must follow certain rules of conduct. Fivefold 'samiti' is regulation or carefulness in activities. These regulations are the means by which the ascetic, acquainted with the dwellings of minute organisms, avoids injury to these. The ascetic who conducts himself in this manner attains stoppage (samvara) of influx (asrava) of karmas arising from non-restraint (asamyama). Acarya Umasvami's Tattvarthasutra: IryAbhASaiSaNAdAnanikSepotsargAH samitayaH // 9-5 // samyak IryA, samyak bhASA, samyak eSaNA, samyak AdAnanikSepa aura samyak utsarga - ye pA~ca samiti haiN| The fivefold regulation-of-activities - samiti - pertain to walking - irya, speaking - bhasa, eating-esana, lifting and laying down - adananiksepa, and disposing-of-excreta - utsarga. 132

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vyavahAracAritrAdhikAra 4 - THE EMPIRICAL RIGHT CONDUCT Acarya Kundakunda's Pravacanasara: maradu va jivadu jIvo ayadAcArassa NicchidA hiMsA / payadassa Natthi baMdho hiMsAmetteNa samidIsu // 3-17 // dUsarA jIva mare athavA jIvita rahe jisa muni kA AcAra yatnapUrvaka nahIM hai usake hiMsA nizcita hai, parantu pA~coM samitiyoM meM yatnapUrvaka pravRtti karane vAle muni ke bAhya meM jIva ke ghAta ke honemAtra se baMdha nahIM hotaa| The ascetic (muni, sramana) whose activities are without proper diligence certainly causes injury (himsa) to the living beings, whether they die or not. The ascetic who observes diligently the fivefold regulation-of-activities (samiti) does not cause bondage even if he has caused injury to the living beings. Injury (himsa) is of two kinds, internal and external. Internal injury causes impairment of the life-essentials (prana), in form of knowledgevitality (jnanaprana) or pure-cognition (suddhopayoga), of own soul. External injury is impairment of the life-essentials (prana) of other living beings. Internal injury is stronger of the two. Negligent activities may or may not cause injury to other living beings, but certainly cause injury to the knowledge-life Gjnanaprana) or purecognition (suddhopayoga) of own soul. If the ascetic observes diligently the fivefold regulation-of-activities (samiti) he safeguards his restraint in form of pure-cognition (suddhopayoga). Therefore, even when his activities cause injury to other living beings, the internal disposition of non-injury does not allow bondage of karmas. Internal injury certainly causes bondage of karmas. External injury may or may not cause bondage of karmas. If activities are performed with due diligence and still injury (hinsa) takes place, there is no bondage of karmas. If activities are performed without due diligence and injury (hinsa) takes place, certainly there is bondage of karmas. Internal injury is certainly worth discarding; pure-cognition (suddhopayoga) that engenders disposition of non-injury (ahimsa) is worth accepting. . . . . . . . . . . . . . . . . 133

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Niyamasara niyamasAra bhASA samiti kA svarUpa - Regulation-in-speaking (bhasa samiti) - pesuNNahAsakakkasaparaNiMdappappasaMsiyaM vayaNaM / paricattA saparahidaM bhAsAsamidI vadaMtassa // 62 // paizunya (cugalI), hAsya, karkaza, paranindA aura AtmaprazaMsA rUpa vacana ko chor3akara sva-para hitakArI vacana ko bolane vAle sAdhu ke bhASA samiti hotI hai| The ascetic (sadhu) who speaks only that which is beneficial to self as well as others and renounces speech that is slandering, ridiculing, harsh, defaming, and selfpraising, is said to observe regulation-in-speaking (bhasa samiti). EXPLANATORY NOTE Those observing regulation-in-speaking (bhasa samiti) must not use the following ten kinds of verbal expressions): karkasa -causes anguish to others, e.g., "You're a fool." parusa-is harsh to others,e.g., "You're wicked." katvi-arouses distress in others, e.g., "You'realowly man." nisthura-is merciless, e.g., "I'll kill you." parakopini - arouses anger in others, e.g., "You, shameless." chedankari - falsely accuses others. madhyakrsa - is extremely cruel. atimanini - censures others and praises oneself. anarthakara - causes bitterness among members of a group. bhutahimsakari-causes injury to life-principles (prana) of others. 1 - Asadhara's Dharmamrta Anagara, verses 165-166, p. 353. ........................ 134

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vyavahAracAritrAdhikAra eSaNA samiti kA svarUpa Regulation-in-eating (esana samiti) - 4- THE EMPIRICAL RIGHT CONDUCT -- kadakAridANumodaNarahidaM taha pAsugaM pasatthaM ca / diNNaM pareNa bhattaM samabhuttI saNAsamidI // 63 // - para ke dvArA die hue, kRta- kArita - anumodana se rahita, prAsuka tathA prazasta AhAra ko grahaNa karane vAle sAdhu ke eSaNA samiti hotI hai| The ascetic (sadhu) who accepts pure (prasuka) and worthy (prasasta) food given (with devotion) by others, without the three faults of doing (krta), causing it done (karita) and approval (anumodana), is said to observe regulation-in-eating (esana samiti). EXPLANATORY NOTE The food (ahara) of the ascetic (muni) must be free from the forty-six faults - sixteen udgama faults, sixteen utpadana faults, ten sankitadi faults, and four angaradi faults. Other than these forty-six faults is the fault called adhahkarma that is attributed to the five household activities burning of the fire (culha), grinding (cakki), crushing (okhali), sweeping (buhari) and water-handling (ghadoci) - that result in injury (himsa) to the living beings. Preparation of the food is the work of the householder (sravaka); if the ascetic (muni) performs any such activity, or causes it to be done, or gives his approval, he is guilty of the fault of adhahkarma. Further, the food (ahara) must be free from the fourteen impurities (mala), as mentioned in the Scripture. The ascetic (muni) only accepts food (ahara) that meets such rigorous qualifications.1 1- Asadhara's Dharmamrta Anagara, p. 377-378. ...... 135

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Niyamasara niyamasAra Moreover, the Scripture details thirty-two obstructions ( antaraya); if any of these occur, the ascetic (muni) abandons the partaking of food (ahara), for the day. acarya Kundakunda's Pravacanasara: ekkaM khalu taM bhattaM appaDipuNNodaraM jadhAladdhaM / caraNaM bhikkheNa divA Na rasAvekkhaM Na madhumaMsaM // 3-29 // vaha zuddha AhAra nizcayakara eka kAla ( vakta ) grahaNa kiyA jAtA hai taba yogya AhAra hotA hai aura vaha yogya AhAra nahIM pUrNa hotA hai peTa jisase aisA hotA hai, jaisA kucha mile vaisA hI aMgIkAra karane yogya hai, bhikSAvRtti kara lenA yogya hai, dina meM hI lene yogya hai, usa AhAra meM miSTa-snigdhAdi rasa kI icchA na ho tathA zahada aura mAMsAdi ayogya vastue~ usameM nahIM hoM / The appropriate food, certainly, is accepted only once (in a day), is taken less than the fill and in the form it is obtained. Further, it is accepted as gift while wandering about, in daytime only, without consideration of taste, and it should not contain honey and flesh. The ascetic (muni, sramana ) should accept food only once in a day; taking food only once in a day is sufficient for the sustenance of the body (sarira). If the ascetic, due to attachment with the body, takes food more than once in a day, he commits injury (himsa), both physical and psychical-dravyahimsa and bhavahimsa. The ascetic does not eat his fill since this causes sloth and consequent negligence in activity is the cause of injury (himsa). He must accept food in the form it is obtained; it should not be prepared specifically for him. Even while eating the food in the form it is obtained, he should not consume it for taste, as this is the cause of injury (himsa). The food obtained as gift by wandering about does not entail initiation (arambha) of activity; initiation (arambha) of activity is certainly a cause of injury (himsa ). One is able to see clearly in the daylight and can thus truly observe 136

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vyavahAracAritrAdhikAra 4 - THE EMPIRICAL RIGHT CONDUCT compassion (daya); it is, therefore, appropriate to eat during the daytime. Taking food during the night is forbidden. Eating spicy and juicy food, prepared with taste in view, causes impurity of the mind; this impurity is the cause of injury (hinsa). Simple food is recommended. Food that contains honey or flesh is prohibited; such food is the home of injury (himsa). When the digambara ascetic (nirgrantha muni) goes out to seek nourishment (ahara) for his body - so that it could withstand rigours of austerity - he adopts a typical posture; the thumb and fingers of the right hand are joined together and placed on the right shoulder. This posture indicates that he is now ready for the partake of food. As the householder (sravaka) sees such a worthy recipient (patra), with great delight, he performs the nine kinds of devotion - (navadhabhakti)1 - before offering him food. 1) He welcomes the muni with utmost joy, chanting, "O Lord! - "he svamin"; I bow to you, I bow to you, I bow to you - "namostu, namostu, namostu"; here, here, here - "atra, atra, atra"; stop, stop, stop - "tistha, tistha, tistha". As the muni stops, he is welcomed by the gesture of circumambulating him thrice. 2) The muni is taken inside and offered an eminent, high seat. 3) With extreme devotion, the householder washes the Lotus Feet of the muni and, as a mark of respect, applies the water, which has become sacred after touching the feet of the muni, to his forehead. 4) He worships the muni with great devotion and with pure and pious eight substances. 5) He bows to him by touching the ground with five parts of the body. 6-8) With utmost humility and purity of heart pleads the muni to accept his offering. His affectionate devotion to the muni makes his thoughts pure - mana suddhi. By articulating the glory of 1 - see Acarya Jinasena's Adipurana, Part 1, p. 452-453. . . . . . . . . . . . . . . . . . 137

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Niyamasara niyamasAra the muni, he makes his speech pure - vacana suddhi. By performing the aforesaid bodily activities, he attains the purity of his body - kaya suddhi. 9) He pronounces with sincerity the purity of the food - "anna-jala suddha hai". Thus, with nine kinds of devotion (navadhabhakti), the householder (sravaka) gives the gift of pure food to the muni. Giving of food to the muni in this manner washes away the karmas incidental to the routine household activities. Acarya Samantabhadra's Ratnakarandaka-sravakacara: gRhakarmaNApi nicitaM karma vimATi khalu gRhavimuktAnAm / atithInAM pratipUjA rudhiramalaM dhAvate vAri // 114 // nizcaya se jisa prakAra jala khUna ko dho detA hai usI prakAra gRha-rahita nirgrantha muniyoM (atithi) ke liye diyA huA dAna gRhasthI sambandhI kAryoM se upArjita athavA sudRr3ha karma ko naSTa kara detA hai| Just as the water, for sure, washes away the blood, it is certain that the giving of food (ahara) to the homeless (free from all external and internal attachments) saints (called atithi, as they arrive without prior notice) washes away the heap of karmas that the laities amass routinely in performance of the household chores. . . . . . . . . . . . . . . . . . . . . . . . 138

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vyavahAracAritrAdhikAra 4 - THE EMPIRICAL RIGHT CONDUCT AdAna-nikSepaNa samiti kA svarUpa - Regulation-in-lifting-and-laying-down (adana-nik sepana samiti) - potthaikamaMDalAiM gahaNavisaggesu payatapariNAmo / AdAvaNaNikkhevaNasamidI hodi tti NihiTThA // 64 // pustaka tathA kamaNDalu Adi ko grahaNa karate athavA rakhate samaya jo prayatna (pramAda-rahita) pariNAma hai vaha AdAna-nikSepaNa samiti hotI hai, aisA kahA gayA hai| The ascetic (sadhu) who is watchful while lifting and laying down implements, like the sacred-books (pustaka, sastra) and the water-pot (kamandalu), is said to observe regulation-in-lifting-and-laying-down (adana-niksepana samiti). EXPLANATORY NOTE Before handling the books (pustaka, sastra), etc., the ascetic (sadhu) must first carefully, and with due diligence, inspect these with his eyes and then brush these off with his feather-whisk (picchi). Before laying these down, he must inspect the place with his eyes and then brush it off with his feather-whisk (picchi). Such an ascetic (sadhu) is said to observe regulation-in-lifting-and-laying-down (adana-niksepana samiti).1 1- Asadhara's Dharmamrta Anagara, p. 355. . . . . . . . . . . . . . . . . . . . . . . . 139

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Niyamasara niyamasAra pratiSThApana samiti kA svarUpa - Regulation-in-discarding-excreta (pratisthapana samiti) - pAsugabhUmipadese gUDhe rahie paroparoheNa / uccArAdiccAgo paiTThAsamidI have tassa // 65 // para ke uparodha (rukAvaTa) se rahita, gUr3ha aura prAsuka bhUmi-pradeza meM jisake malAdi kA tyAga ho, usake pratiSThApana samiti hotI hai| The ascetic (sadhu) who disposes excreta in a place that is without obstruction by others, concealed, and not a microhabitat, observes regulation-in-disposing-excreta (pratisthapana samiti). EXPLANATORY NOTE The ascetic (sadhu) must dispose excreta in a place that is free from minute organisms and green plants. The place must be free from causes of fear like the snake-burrow. It should be a deserted and wideopen place, without obstruction. The uncultivatable land, such as that of the burnt-forest or of the cemetery, is suitable for disposing excreta including faeces, urine, phlegm, mucus, hair, and vomit. The ascetic observing regulation-in-disposing-excreta (pratisthapana samiti) must choose such a place.1 1-Asadhara's Dharmamrta Anagara, p. 356. . . . . . . . . . . . . . . . . . . . . . . . . 140

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vyavahAracAritrAdhikAra 4 - THE EMPIRICAL RIGHT CONDUCT vyavahAra manogupti kA lakSaNa - Control-of-mental-activity (manogupti) - kAlussamohasaNNArAgaddosAiasuhabhAvANaM / parihAro maNuguttI vavahAraNayeNa parikahiyaM // 66 // kaluSatA, moha, saMjJA, rAga, dveSa Adi azubha bhAvoM kA jo parihAra (tyAga) hai use vyavahAranaya se manogupti kahA gayA hai| The control-of-mental-activity (manogupti), from the empirical-point-of-view (vyavaharanaya), is abstaining from inauspicious dispositions due to impure-thoughts (kalusata), delusion (moha), thought-designations (samjna), attachment (raga), and aversion (dvesa). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: samyagyoganigraho guptiH // 9-4 // samyak prakAra se yoga kA nigraha karanA so gupti hai| Curbing activity (yoga) well is control - gupti. When the threefold activity of the body, the sense-organ of speech and the mind is curbed well, there is no room for evil disposition. So there is no inflow of karma due to activity, and consequently there is stoppage (samvara) of influx. Restraint is of three kinds, control of bodily activity - kayagupti, control of vocal activity - vacanagupti, and control of mental activity-manogupti. For the ascetic who is unable to control activity altogether, activity that is free from injury is indicated. . . . .. . . . . . . . . . . . . . . . . . . . 141

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Niyamasara niyamasAra The passions (kasaya) are four: anger (krodha), pride (mana), deceitfulness (maya) and greed (lobha). The mind is said to be with impure-thoughts (kalusata) when it is sullied with the dirt of passions. Delusion (moha) is of two kinds: faith-deluding (darsanamoha) and conduct-deluding (caritramoha). The three subdivisions of faithdeluding (darsanamohaniya) karmas are subsidential-right-belief (samyaktva), wrong-belief (mithyatva), and mixed-right-and-wrongbelief (samyagmithyatva). The two kinds of conduct-deluding (caritramohaniya) karmas are quasi-passions-feeling (akasayavedaniya) and passions-feeling (kasayavedaniya). Thought-designations (samjna) are four: food (ahara), fear (bhaya), copulation (maithuna), and attachment-to-possessions (parigraha). Attraction towards agreeable objects is the sign of attachment (raga), and revulsion towards disagreeable objects is the sign of aversion (dvesa). 142

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vyavahAracAritrAdhikAra 4 - THE EMPIRICAL RIGHT CONDUCT vyavahAra vacanagupti kA lakSaNa - Control-of-vocal-activity (vacanagupti) - thIrAjacorabhattakahAdivayaNassa pAvaheussa / parihAro vayaguttI alIyAdiNiyattivayaNaM vA // 67 // pApa ke kAraNabhUta aise strIkathA, rAjakathA, corakathA aura bhojanakathA Adi sambandhI vacanoM kA parityAga, athavA asatyAdika kI nivRtti, vaha vacanagupti hai| The control-of-vocal-activity (vacanagupti) is abstaining from the speech - the causes of demerit (papa) - that involves stories (katha) pertaining to women (stri), kings (raja), thieves (cora), and food (bhakta), etc., or, refraining from speaking the untruth, etc. EXPLANATORY NOTE Lascivious men take pleasure in narrating, and listening to, stories pertaining to women, of their union and parting, etc. Such stories are termed strikatha. Stories pertaining to kings, of war and peace, etc., are termed rajakatha. Stories pertaining to thieves, of their ways and means, etc., are termed corakatha. Stories pertaining to the food, of its varieties and delicacies, etc., are termed bhaktakatha or bhojanakatha. Abstaining from listening to such stories (katha) is the controlof-vocal-activity (vacanagupti). Refraining from speaking the untruth, or from speaking anything that is not commendable, is also termed the control-of-vocal-activity (vacanagupti). . . . . . . . . . . . . . . . . . . . . . . . 143

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Niyamasara niyamasAra vyavahAra kAyagupti kA lakSaNa - Control-of-bodily-activity (kayagupti) - baMdhaNachedaNamAraNaAkuMcaNa taha pasAraNAdIyA / kAyakiriyANiyattI NihiTThA kAyagutti tti // 68 // bandhana, chedana, mArana (mAra DAlanA), AkuMcana (saMkocanA) tathA prasAraNa (vistAranA) Adi zarIra sambandhI kriyAoM se nivRtti ko kAyagupti kahA gayA hai| The control-of-bodily-activity (kayagupti) is abstaining from bodily-activities like binding (bandhana), piercing (chedana), killing (marana), contracting (akuncana), and expanding (prasarana). EXPLANATORY NOTE From the empirical-point-of-view (vyavaharanaya), the control-ofbodily-activity (kayagupti) is abstaining from bodily-activities like binding, piercing, beating or killing others, and contraction and expansion of the body. Abstaining from bodily-activities that cause bondage of karmas is called the control-of-bodily-activity (kayagupti). Activities like killing, stealing, copulation, and accumulating possessions, certainly constitute bodily-activities that must be shun in order to attain the kayagupti. 1 1 - Asadhara's Dharmamrta Anagara, p. 347-348. . . . . . . . . . . . . . . . . . . . . . . . . 144

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vyavahAracAritrAdhikAra nizcayanaya se manogupti aura vacanagupti kA svarUpa The nature of manogupti and vacanagupti from the real point-of-view - 4 - THE EMPIRICAL RIGHT CONDUCT - jA rAyAdiNiyattI maNassa jANIhi taM maNoguttI / aliyAdiNiyattiM vA moNaM vA hoi vadiguttI // 69 // mana se jo rAgAdi pariNAmoM se nivRtti hai use manogupti jAno aura asatyAdika se nivRtti athavA mauna dhAraNa karanA vacanagupti hai| (From the real point-of-view) Refraining the mind from dispositions of attachment (raga), etc., is the control-ofmental-activity (manogupti) and refraining from speaking the untruth, etc., or adopting silence, is the control-of-vocal-activity (vacanagupti). EXPLANATORY NOTE acarya Pujyapada's Samadhitantram: evaM tyaktvA bahirvAcaM tyajedantarazeSataH / eSa yogaH samAsena pradIpaH paramAtmanaH // 17 // Age kahe jAne vAlI rIti ke anusAra, bAhyArtha - vAcaka vacana pravRtti ko tyAga kara antaraMga vacana pravRtti ko bhI pUrNatayA chor3a denA caahiye| yaha bAhyAbhyantara rUpa se jalpatyAga lakSaNa vAlA yoga svarUpa meM citta nirodha lakSaNAtmaka samAdhi hI saMkSepa meM paramAtmA ke svarUpa kA prakAzaka hai| As explained subsequently, first shun all talk with external entities, then completely shun internal communication (mental deliberation). This yoga (getting rid of all external and internal communication) is, in essence, the illuminator of the pure-soul (paramatma). ....... ..... 145

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Niyamasara niyamasAra nizcayanaya se kAyagupti kA svarUpa - The nature of kayagupti from the real point-of-view - kAyakiriyANiyattI kAussaggo sarIrage guttI / hiMsAiNiyattI vA sarIragutti tti NiddiTThA // 70 // zarIra sambandhI kriyAoM se nivRtti - kAyotsarga - kAyagupti hai, athavA hiMsAdi (pApoM) se nivRtti honA (bhI) kAyagupti hai, aisA kahA gayA hai| (From the real point-of-view) Abstaining from bodilyactivities - kayotsarga - is the control-of-bodily-activity (kayagupti); or, kayagupti is said to be abstaining from (sinful) activities like injury (himsa) EXPLANATORY NOTE Withdrawal of attention from the body and getting absorbed in the spiritual Self is called "kayotsarga'. At the time of kayotsarga, the ascetic is said to observe the control-of-bodily-activity (kayagupti). The bhavya right-believer (samyagdusti), who may be without vows but longs for liberation and understands the meaning of the Scripture, who is with a robust body, wins over the sleep, and immerses himself in auspicious disposition, performs the kayotsarga. Observing complete detachment from the body, he adopts a still, standing posture of kayotsarga. With feet at a distance of four fingers (angula) from each other, the hands resting naturally by the sides but not touching the body, and attention fixed on the point of the nose as in the padmasana, he affects the stoppage of all kinds of mental 'traffic' which might interfere with steadiness and continuity of the holy meditation.1 1 - Asadhara's Dharmamrta Anagara, p. 610. . ................... .. 146

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vyavahAracAritrAdhikAra arahaMta (arhat) paramezvara kA svarUpa The nature of the Omniscient Lord (the Arhat) - ghaNaghAikammarahiyA kevalaNANAiparamaguNasahiyA / cottisa adisayajuttA arihaMtA erisA hoMti // 71 // -- 4- THE EMPIRICAL RIGHT CONDUCT - ghana atyanta ahitakArI ghAtiyA karmoM se rahita, kevalajJAnAdi parama guNoM sahita aura cauMtIsa atizaya saMyukta, aise arahaMta (arhat) hote haiN| - Rid of the four inimical (ghati) karmas, endowed with supreme qualities like omniscience (kevalajnana), and appearance of thirty-four miraculous-happenings (atisaya) - such are the attributes of the Arhat. EXPLANATORY NOTE The Arhat is the Supreme Soul that becomes the World-Teacher before attaining liberation (moksa). On destruction of the four inimical (ghati) karmas, the soul regains its own-nature (svabhava) comprising infinite knowledge (kevaljnana) and other attributes. As mentioned already (see p. 15-16, ante), the supremely-auspicious-body (paramaudarika sarira) of the World Teacher or Lord Jina acquires the most splendid attributes, free from eighteen imperfections. Further, thirty-four miraculous-happenings (atisaya) appear during the lifetime of the Arhat; ten appear naturally at the time of birth, ten on attainment of infinite knowledge (kevalajnana), and the remaining fourteen are fashioned by the celestial devas.1 The ten miraculous-happenings (atisaya) appearing at the time of birth are: 1) no excreta from his body; 2) no perspiration; 3) milk-like 1- see Harivansapurana, Ch. 3, p. 24-25; see also, Namokara Grantha, p. 28-34. ...... 147

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Niyamasara niyamasAra white blood; 4) perfect joints noted for extraordinary sturdiness and strength - vajratsabhanaraca samhanana; 5) perfectly symmetrical body - samacaturasra samsthana; 6) stunningly handsome body; 7) extremely fragrant body; 8) one-thousand-and-eight pious marks - including srivatsa, sankha, svastika, kamala and cakra - on the body; 9) unparalleled strength; and 10) propitious (hita) and cogent (mita) speech. The ten miraculous-happenings (atisaya) which appear on the attainment of omniscience (kevalajnana) are: 1) the Omniscient Lord has calm and large eyes that do not blink; 2) his firmly set hair and nails do not grow; 3) as there remains no need for taking external food, he does not take morsels of food - no kavalahara; 4) signs of old-age do not appear in him; 5) due to its unmatched luminance, his body has no shadow; 6) to all - the humans, devas and animals - who assemble in the four directions of the majestic pavilion (samavasarana) he appears to be facing them; 7) there is abundance of food in the two-hundred yojana expanse of land around him; 8) no calamities (upsarga) can occur in his presence; 9) absence of cruel dispositions, i.e., compassionate tenderness for each other, prevails in all living beings; and 10) as his feet do not touch the ground while moving, he is said to be moving in the sky -akasagamana. The fourteen miraculous-happenings (atisaya) fashioned by the deva are: 1) his nectar-like divine discourse (divyadhvani) provides ineffable satisfaction to the three kinds of living beings; it is delivered in the language called arddhamagadhi and is heard by all present in their respective tongue; 2) friendly coexistence prevails even among natural adversaries; 3) the trees get laden with fruits and flowers of all the six seasons; 4) the land becomes clear of all dirt, shining like a mirror; 5) the atmosphere is filled with the fragrance of pleasing, mild air; 6) the movement of the Omniscient Lord from one place to the other brings inexpressible joy to the mundane souls; 7) the devas of the Vayukumara class clear up the land of thorns, stones, and insects, etc., in the range of one yojana; 8) on this clear land, the devas of the . . . . . . . . . . . . . . . . . . 148

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vyavahAracAritrAdhikAra 4 - THE EMPIRICAL RIGHT CONDUCT Stanitakumara class, transforming themselves into clouds, rain-down sprinkles of fragrant water; 9) as the Lord moves above the ground - akasagamana, the devas create rows of divine lotus-flowers - 15 rows of 15 flowers each, making a total of 225 lotus-flowers - under his feet; 10) the earth appears to be extremely exuberant as lush crop of rice, and other grains, cover it up; 11) the sky becomes absolutely clear, like the untainted omniscience of the Lord; 12) all directions, clear of dust, seem to be paying their homage to the Lord; 13) as per the instruction of the Indra, the subordinate devas proclaim the arrival of the Lord; 14) the divine dharmacakra - spinning, super-wheel with sun-like glow-must precede him at all places, to signal his presence. Acarya Nemicandra's Dravyasamgraha: NaTTacadughAikammo saNasuhaNANavIriyamaIo / suhadehattho appA suddho ariho viciMtijjo // 50 // cAra ghAtiyA karmoM ko naSTa karane vAlA, ananta darzana, sukha, jJAna aura vIrya kA dhAraka, parama uttama deha meM virAjamAna, aisA jo zuddha AtmA hai vaha arahaMta hai; usakA dhyAna karanA caahiye| Having destroyed the four inimical (ghati) karmas, possessed of infinite faith, happiness, knowledge and power, and housed in the supremely-auspicious-body (paramaudarika sarira), that pure soul of the World Teacher (the Arhat) should be meditated on. 149

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Niyamasara siddha parameSThI kA svarUpa The nature of the Liberated Soul (the Siddha) - - NaTThaTThakammabaMdhA aTThamahAguNasamaNNiyA paramA / loyaggaThidA NiccA siddhA te erisA hoMti // 72 // jinhoMne aSTa karmoM ke baMdha ko naSTa kara diyA hai, jo ATha mahAguNoM se sahita haiM, utkRSTa haiM, loka ke agra meM sthita haiM tathA nitya haiM, ve aise siddha parameSThI hote haiN| niyamasAra The Liberated Souls (the Siddha) are rid of the eight kinds of karmas, endowed with supreme eight qualities (guna), most exalted, stay at the summit of the universe, and eternal (nitya). EXPLANATORY NOTE The Arhat is the Lord who has attained omniscience (kevalajnana) and is still associated with the corporeal body. He remains in this world until the end of his lifetime. The Siddha is the pure soul dissociated from the corporeal body, who has reached the topmost part of the universe, never to return again from that abode of eternal bliss to this terrestrial world. 150 The liberated soul (Siddha) is rid of eight kinds of karmas, possessed of eight supreme qualities, has a form slightly less than that of the last body, resides at the summit of the universe, and is characterized by permanence (dhrauvya), origination (utpada) and destruction (vyaya). When the life-determining (ayuh) karma of the Omniscient Lord (sayogakevali) is within one muhurta (48 minutes), he embraces the highest order of pure concentration and annihilates the four nondestructive (aghati) karmas - feeling producing (vedaniya), lifedetermining (ayuh), name-determining (nama), and status .........

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vyavahAracAritrAdhikAra 4 - THE EMPIRICAL RIGHT CONDUCT determining (gotra) - achieving the ultimate goal that the soul may aspire to reach, i.e., liberation (nirvana). Liberation signifies that there is nothing left to strive for or look forward to. His soul is purged of all karmic impurities and becomes pristine like pure gold, free from dirt and alloys. He crosses the worldly ocean of transmigration. His soul darts up to the summit of the universe to remain there for eternity as the 'Siddha'with eight supreme qualities (see p. 110, ante). The liberated soul has no material body and assumes the size that is slightly less than that of the last body. One may argue that since the soul in transmigratory condition is of the extent of the body then, in the absence of the body, the soul should expand to the extent of the universe as it is as extensive as the universe with regard to spacepoints. But there is no cause for it. The expansion or contraction of the soul is determined by the body-making karma (nama karma) and in its absence there is neither expansion nor contraction. Robed in its natural garment of bliss, the liberated soul rises up to the topmost part of the universe, called the Siddha sila, and resides there forever, free from transmigration, i.e., the liability to repeated births and deaths. Following description of the Siddha sila is given in Acarya Nemicandra's Trilokasara, verses 556,557,558: At the top of the three worlds is the eighth earth called Isatpragbhara which is one rajju wide, seven rajju long, and eight yojana high. In the middle of this earth is the Siddha ksetra (Siddha sila) in the form of a canopy (chatra), white like silver and with diameter equal to that of the human region (45,00,000 yojana long and as many broad). It is eight yojana thick in the middle and decreases towards the margins like that of a bowl kept upright. In the upper layer of rarefied air (tanuvatavalaya) of this Siddha ksetra reside the liberated pure souls, the Siddha, endowed with eight supreme qualities. The whole of the region below this abode of the pure souls is the region of transmigration, known as the samsara, which is to be crossed with the aid of the Supreme Teacher. . . . . . . . . . . . . . . . . 151

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Niyamasara niyamasAra Though there is no origination or destruction by external causes in the liberated soul, there is origination and destruction by internal causes. Internal causes are described thus by the authority of the Scripture: Each substance (dravya) has this attribute called the 'agurulaghuguna'. Due to this attribute, the substance undergoes six different steps of infinitesimal changes of rhythmic fall and rise 'satgunahanivrddhi'. (see explanatory note, verse 28, p. 59, ante). This wavelike process is a common and natural feature of all substances, found in the atom as well as in the mass. Origination and destruction are established by these changes. Acarya Nemicandra's Dravyasamgraha: NaTThaTThakammadeho loyAloyassa jANao daTThA / purisAyAro appA siddho jjhAeha loyasiharattho // 51 // jisakA aSTakarma rUpa deha naSTa ho gayA hai, lokAkAza tathA alokAkAza kA jo jAnane-dekhane vAlA hai, puruSAkAra kA dhAraka hai aura loka ke zikhara para virAjamAna hai, aisA jo AtmA hai vaha siddha parameSThI hai; isakA tuma dhyAna kro| Meditate on the Soul that is the Siddha', rid of the eight kinds of karmas and the (five kinds of) bodies, knower of the universe (loka) and the non-universe (aloka), having the figure of a man's body, and staying eternally at the summit of the universe. 152

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4 - THE EMPIRICAL RIGHT CONDUCT vyavahAracAritrAdhikAra AcArya parameSThI kA svarUpa - The nature of the Chief Preceptor (the Acarya) - paMcAcArasamaggA paMciMdiyadaMtidappaNiddalaNA / dhIrA guNagaMbhIrA AyariyA erisA hoMti // 73 // jo pA~ca prakAra ke (darzana, jJAna, cAritra, tapa aura vIrya) AcAroM se paripUrNa haiM, pA~ca indriya-rUpI hastiyoM ke garva ko cUra karane vAle haiM, dhIra haiM tathA guNoM se gaMbhIra haiM, aise AcArya hote haiN| The Chief-Preceptors (Acarya) practise the fivefold observance (acara) [in regard to faith (darsana), knowledge (jnana), conduct (caritra), austerities (tapa), and power (virya)], subdue the five power-elephants that are the five senses (indriya), are resolute (dhira), and are earnest (gambhira) in respect of their qualities (guna). EXPLANATORY NOTE Fivefold observance (acara) in regard to faith (darsana), knowledge (jnana), conduct (caritra), austerities (tapa), and power (virya) are described as under:1 Believing that the Pure Self is the only object worth accepting and all other objects, including the karmic matter (dravyakarma and nokarma) are alien; further, believing in the six substances (dravya) and the seven realities (tattva); and veneration of Lord Jina, the Teacher (guru), and the Scripture; is the observance in regard to faith (darsanacara). Reckoning that the Pure Self has no delusion (moha), is distinct from attachment (raga) and aversion (dvesa), knowledge itself, and sticking to this notion always is the observance in regard to 1 - see Namokara Grantha, p. 105. . . . . . . . . . . . . . . . . . . . . . . . 153

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Niyamasara niyamasAra knowledge (jnanacara). Right conduct gets obstructed by passions (kasaya). In view of this, getting always engrossed in the Pure Self, free from all corrupting dispositions, is the observance in regard to conduct (caritracara). Performance of different kinds of austerities (tapa) is essential to spiritual advancement. Performance of penances with due control of the senses and desires constitutes the observance in regard to austerities (tapacara). Carrying out the above mentioned four observances with full vigour and intensity, without digression and concealment of true strength, constitutes the observance in regard to power (viryacara). The Chief-Preceptor (Acarya) has excellent control over his five senses (indriya). He remains resolute in face of calamities (upasarga) and is endowed with qualities that make him earnest and deep, like the ocean. Acarya Nemicandra's Dravyasamgraha: dasaNaNANapahANe vIriyacArittavaratavAyAre / appaM paraM ca juMjai so Ayario muNI jheo // 52 // 577 342f-4f9 (1) cfar, (2) FHER, (3) atefar, (4) cAritrAcAra aura (5) tapAcAra - ina pA~coM AcAroM ke pAlana meM svayaM tatpara hote haiM tathA apane ziSyoM ko bhI lagAte haiM, aise AcArya-muni dhyAna karane yogya haiN| Those who themselves practise the fivefold observance in regard to faith (darsanacara), knowledge (jnanacara), power (viryacara), conduct (caritracara), and austerities (tapacara), and guide the disciples to follow these observances, are the Chief-Preceptors (Acarya), worthy of meditation. . . . . . . . . . . . . . . . . . . . 154

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4 - THE EMPIRICAL RIGHT CONDUCT vyavahAracAritrAdhikAra upAdhyAya parameSThI kA svarUpa - The nature of the Preceptor (the Upadhyaya) - rayaNattayasaMjuttA jiNakahiyapayatthadesayA sUrA / NikkaMkhabhAvasahiyA uvajjhAyA erisA hoMti // 74 // jo ratnatraya (samyagdarzana, samyagjJAna aura samyakcAritra) se saMyukta haiM, jo jinendra bhagavAn ke dvArA kahe hue padArtho ke zUravIra upadezaka haiM, tathA ni:kAMkSa-bhAva sahita haiM, aise upAdhyAya hote haiN| The Preceptors (Upadhyaya) are endowed with the Three Jewels (ratnatraya) of right-faith (samyagdarsana), rightknowledge (samyagjnana) and right-conduct (samyakcaritra), are indomitable teachers of the substances of Reality as expounded by Lord Jina, and entertain no desires. EXPLANATORY NOTE The Preceptor (Upadhyaya) has twenty-five primary attributes (mulaguna) consisting in the study and preaching of the most sacred canonical Scripture (agama) comprising eleven anga and fourteen purva. He is incessantly engaged in the study of the agama, and discourses on the teachings of Lord Jina for the benefit of other members of the congregation.1 Acarya Nemicandra's Dravyasamgraha: jo rayaNattayajutto NiccaM dhammovadesaNe Nirado / so uvajjhAo appA jadivaravasaho Namo tassa // 53 // 1- see Namokara Grantha, p. 107. . . . . . . . . . . . . . . . . . . . . . . . 155

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Niyamasara niyamasAra jo samyagdarzana, jJAna aura cAritrarUpa ratnatraya se sahita haiM, nitya dharma kA upadeza dene meM tatpara haiM, ve munIzvaroM meM zreSTha upAdhyAya parameSThI kahalAte haiM; unako maiM namaskAra karatA huuN| Salutation to the Preceptor (Upadhyaya) who adorns the Three Jewels (ratnatraya) of right faith, right knowledge, and right conduct, is incessantly engaged in the preaching of the true religion, and holds an exalted position among the holy ascetics. 156 ...........

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4 - THE EMPIRICAL RIGHT CONDUCT vyavahAracAritrAdhikAra sAdhu parameSThI kA svarUpa - The nature of the Ascetic (the Sadhu) - vAvAravippamukkA cauvvihArAhaNAsayArattA / NiggaMthA NimmohA sAhU de erisA hoMti // 5 // jo vyApAra se vimukta (sarvathA rahita) haiM, caturvidha (darzana, jJAna, cAritra aura tapa) ArAdhanA meM sadA lIna rahate haiM, nirgrantha (parigraha-rahita) haiM tathA nirmoha haiM, aise sAdhu hote haiN| The Ascetics (Sadhu) are free from all (worldly) occupations, absorbed incessantly in four kinds - darsana, jnana, caritra and tapa - of adoration, without possessions (nirgrantha), and rid of delusion (moha). EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: vadasamididiyarodho locAvassayamacelamaNhANaM / khidisayaNamadaMtavaNaM ThidibhoyaNameyabhattaM ca // 3-8 // ede khalu mUlaguNA samaNANaM jiNavarehiM paNNattA / tesu pamatto samaNo chedovaTThAvago hodi // 3-9 // (jugalaM) pApa-yoga kriyA se rahita paJca mahAvrata, pA~ca samiti aura pA~ca indriyoM kA nirodha (rokanA), kezoM kA loMca, chaha Avazyaka kriyAyeM, digambara avasthA, aMga prakSAlanAdi kriyA se rahita honA, bhUmi-zayana, adaMtadhAvana arthAt datauna nahIM karanA, khar3e hokara bhojana karanA aura eka bAra bhojana (AhAra), ye (aTThAIsa) mUlaguNa munIzvaroM ke sarvajJa-vItarAgadeva ne nizcayakara kahe haiM, ina mUlaguNoM se hI yatipadavI sthira rahatI hai| una mUlaguNoM meM jo kisI samaya . . . . . . . . . . . . . . . . . . . . . . . 157

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Niyamasara niyamasAra pramAdI huA muni ho to saMyama ke cheda (bhaMga) kA phira sthApana karane vAlA hotA hai| The Omniscient Lord has expounded that five supreme vows (mahavrata), five regulations (samiti), fivefold control of the senses (pancendriya nirodha), pulling out the hair on the head and the face (kesalonca), six essential duties (sadavasyaka), renouncing clothes (nagnya, digambaratva), not taking bath (asnana), sleeping on the ground (bhumisayana), not cleansing the teeth (adantadhavana), taking food in steady, standing posture (sthitibhojana), and taking food only once in a day (ekabhukti), are certainly the twenty-eight primary attributes (mulaguna) that make the ascetic (Sramana) steady in his conduct. Negligence in the practise of these primary attributes calls for their reestablishment as per the rules. Acarya Nemicandra's Dravyasamgraha: dasaNaNANasamaggaM maggaM mokkhassa jo hu cArittaM / sAdhayadi NiccasuddhaM sAhU sa muNI Namo tassa // 54 // jo muni darzana aura jJAna se paripUrNa haiM, mokSa kA kAraNabhUta aise cAritra ko sadA zuddha rIti se sAdhate haiM, ve muni sAdhu-parameSThI haiM; unako merA namaskAra Salutation to the Ascetic (Sadhu), abound in faith (darsana) and knowledge (jnana), who is incessantly engaged in practising, in pure form, the conduct (caritra) that leads to liberation (moksa). . . . . . . . . . . . . . . . . . . . . . . . 158

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4 - THE EMPIRICAL RIGHT CONDUCT vyavahAracAritrAdhikAra vyavahAracAritrAdhikAra kA upasaMhAra - The conclusion of empirical right conduct - erisayabhAvaNAe vavahAraNayassa hodi cArittaM / NicchayaNayassa caraNaM etto u8 pavakkhAmi // 6 // isa prakAra kI (pUrvokta) bhAvanA meM vyavahAranaya ke abhiprAya se cAritra hotA hai, aba isake pazcAt nizcayanaya ke cAritra ko khuuNgaa| The aforesaid dispositions constitute (right) conduct (caritra) from the empirical (vyavahara) point-of-view; now I shall describe (right) conduct (caritra) from the transcendental (niscaya) point-of-view. EXPLANATORY NOTE The aforesaid observances - five vows (vrata), five kinds of regulations (samiti), threefold control (gupti) and adoration of the five supremebeings (paramesthi) - constitute right-conduct (samyakcaritra) from the empirical (vyavahara) point-of-view. In the next chapter, rightconduct (samyakcaritra), from the real, transcendental (niscaya) point-of-view that leads to the supreme state of liberation, shall be described. isa prakAra zrI kundakundAcArya viracita niyamasAra grantha meM vyavahAracAritrAdhikAra nAma kA cauthA adhikAra samApta huaa| . . . . . . . . . . . . . . . .. . . . . . . 159

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CHAPTER-5 paramArthapratikramaNAdhikAra THE REAL REPENTANCE zuddhAtmA meM sakala kartRtva kA abhAva - The pure soul is absolute non-doer - NAhaM NArayabhAvo tiriyattho mnnuvdevpjjaao| kattA Na hi kAraidA aNumaMtA Neva kattINaM // 77 // NAhaM maggaNaThANo NAhaM guNaThANa jIvaThANo Na / kattA Na hi kAraidA aNumaMtA Neva kattINaM // 78 // NAhaM bAlo vuDDo Na ceva taruNo Na kAraNaM tesiM / kattA Na hi kAraidA aNumaMtA Neva kattINaM // 79 // NAhaM rAgo doso Na ceva moho Na kAraNaM tesiM / kattA Na hi kAraidA aNumaMtA Neva kattINaM // 40 // NAhaM koho mANo Na ceva mAyA Na homi loho haM / kattA Na hi kAraidA aNumaMtA va kattINaM // 81 // maiM nAraka paryAya, tiryaJca paryAya, manuSya paryAya athavA devaparyAya nahIM huuN| (nizcaya se) maiM unakA na kartA hU~, na kArayitA (karAne vAlA) hU~ aura na kartA kA anumodaka huuN| maiM mArgaNAsthAna nahIM hU~, guNasthAna nahIM hU~, aura na jIvasthAna huuN| (nizcaya se) maiM unakA na kartA hU~, na kArayitA (karAne vAlA) hU~ aura na kartA kA anumodaka huuN| . . . . . . . . . . . . . . . . . . . . . 160

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paramArthapratikramaNAdhikAra 5- THE REAL REPENTANCE maiM bAla nahIM hU~, vRddha nahIM hU~, taruNa nahIM hU~ aura na unakA kAraNa huuN| (nizcaya se) maiM unakA na kartA hU~, na kArayitA (karAne vAlA) hU~ aura na kartA kA anumodaka huuN| maiM rAga nahIM hU~, dveSa nahIM hU~, moha nahIM hU~ aura na unakA kAraNa huuN| (nizcaya se) maiM unakA na kartA hU~, na kArayitA (karAne vAlA) hU~ aura na kartA kA anumodaka huuN| maiM krodha nahIM hU~, mAna nahIM hU~, mAyA nahIM hU~, aura lobha nahIM huuN| (nizcaya se) maiM unakA na kartA hU~, na kArayitA (karAne vAlA) hU~ aura na kartA kA anumodaka huuN| I am not the mode (paryaya) of infernal-being (naraka), plant-and-animal (tiryanca), human (manusya), and celestial-being (deva). I am not the doer (karta), the administrator (karayita), or the approver (anumodaka) of these. I am not in any soul-quest (marganasthana), stage of spiritual development (gunasthana), or class of biological development (jivasasthana). I am not the doer (karta), the administrator (karayita), or the approver (anumodaka) of these. I am not a child (bala), old (Urddha), or young (taruna); I am not the cause of these. I am not the doer (karta), the administrator (karayita), or the approver (anumodaka) of these. I am not attachment (raga), aversion (dvesa), or delusion (moha); I am not the cause of these. I am not the doer . . . . . . . . . . . . . . . . . . . . . . . . 161

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Niyamasara niyamasAra (karta), the administrator (karayita), or the approver (anumodaka) of these. I am not anger (krodha), pride (mana), deceit (maya) or greed (lobha). I am not the doer (karta), the administrator (karayita), or the approver (anumodaka) of these. EXPLANATORY NOTE Here, the Pure Soul has been shown, from the real, transcendental (niscaya) point-of-view, as not the doer (karta), the administrator (karayita), or the approver (anumodaka), of its various modes, stages, and dispositions. The following gatha in Samayasara by Acarya Kundakunda expound the attributes of the Pure Soul. Acarya Kundakunda's Samayasara: jIvassa Natthi vaNNo Navi gaMdho Navi raso Navi ya phAso / Navi rUvaM Na sarIraM Navi saMThANaM Na saMhaNaNaM // 2-12-50 // jIvassa Natthi rAgo Navi doso Neva vijjade moho / No paccayA Na kammaM NokammaM cAvi se Natthi // 2-13-51 // jIvassa Natthi vaggo Na vaggaNA Neva phaDDhayA keI / No ajjhappaTThANA Neva ya aNubhAgaThANA vA // 2-14-52 // jIvassa Natthi keI jogaTThANA Na baMdhaThANA vA / Neva ya udayaTThANA Na maggaNaTThANayA keI // 2-15-53 // No ThidibaMdhaTThANA jIvassa Na saMkilesaThANA vA / Neva visohiTThANA No saMjamaladdhiThANA vA // 2-16-54 // 162

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paramArthapratikramaNAdhikAra 5-THE REAL REPENTANCE Neva ya jIvaTThANA Na guNaTThANA ya asthi jIvassa / jeNa du ede savve poggaladavvassa pariNAmA // 2-17-55 // jIva ke varNa nahIM hai, gaMdha bhI nahIM hai, rasa bhI nahIM hai, sparza bhI nahIM hai, rUpa bhI nahIM hai, zarIra bhI nahIM hai, saMsthAna (AkAra) bhI nahIM hai, saMhanana bhI nahIM hai| jIva ke rAga nahIM hai, dveSa bhI nahIM hai, moha bhI nahIM haiM, Asrava bhI nahIM hai, karma bhI nahIM hai, usake nokarma bhI nahIM hai| jIva ke varga nahIM hai, vargaNA nahIM hai, koI spardhaka bhI nahIM hai, adhyAtmasthAna bhI nahIM hai aura anubhAgasthAna bhI nahIM hai| jIva ke koI yogasthAna nahIM hai, baMdhasthAna bhI nahIM hai aura udayasthAna bhI nahIM hai, koI mArgaNAsthAna bhI nahIM hai| jIva ke sthitibaMdhasthAna bhI nahIM hai, saMklezasthAna bhI nahIM hai, vizuddhisthAna bhI nahIM hai, saMyamalabdhisthAna bhI nahIM hai aura jIvasamAsa bhI nahIM hai aura jIva ke guNasthAna nahIM hai, kyoMki ye saba pudgala ke pariNamana haiN| In the pure soul there is no colour (varna), no smell (gandha), no taste (rasa), no touch (sparsa), no form (rupa), no body (sarira), no shape (samsthana), and no bodily-structure (samhanana). The soul has no attachment (raga), no aversion (dvesa), no delusion (moha), no influx of karmic matter (asrava), no karma (karma), and no quasi-karma (nokarma). It has no class of potency of karmic matter (varga), no types of karmic molecules (vargana), no aggregates of karmic molecules (spardhaka), no ego-consciousness of different types (adhyatmasthana), and no karmic manifestations (anubhagasthana). There is no yoga or activity (yogasthana), no bondage (bandhasthana), no fruition (udayasthana), and no variations according to the method of inquiry into its nature (marganasthana). The pure soul has no place for duration-bondage (sthitibandhasthana), no emotional excitement (samklesasthana), no self-purification (visuddhisthana), no self-restraint (samyamalabdhisthana). It has no classes of biological development (jivasamasa), and no stages of spiritual development (gunasthana), as all the above mentioned attributes are manifestations of material conditions. . . . . . . . . . . . . . . . . . . . . . . . . 163

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Niyamasara bheda - abhyAsa dvArA nizcaya - cAritra The real right conduct - erisabhedabbhAse majjhattho hodi teNa cArittaM / taM diDhakaraNaNimittaM paDikkamaNAdI pavakkhAmi // 82 // - isa prakAra kA bheda-abhyAsa hone para jIva madhyastha hotA hai aura usa madhyasthabhAva se cAritra hotA hai| Age usI cAritra ko dRr3ha karane ke nimitta se maiM pratikramaNa Adi ko kahU~gA / On acquisition of the power-of-discernment - bhedavijnana - the soul adopts equanimity (madhyasthabhava, samya); the adoption of equanimity is (right) conduct (caritra). With the object of strengthening conduct (caritra), I shall describe repentance (pratikramana), etc. EXPLANATORY NOTE acarya Kundakunda's Pravacanasara: cArittaM khalu dhammo dhammo jo so samo tti NiddiTTho / mohakkhahavihINa pariNAmo appaNo hu samo // 1-7 // 164 niyamasAra nizcayakara apane meM apane svarUpa kA AcaraNarUpa jo cAritra hai vaha dharma hai arthAt vastu kA jo svabhAva hai vaha dharma hai| isa kAraNa apane svarUpa ke dhAraNa karane se cAritra kA nAma dharma kahA gayA hai| jo dharma hai vahI sAmyabhAva hai, aisA zrIvItarAgadeva ne kahA hai| vaha sAmyabhAva kyA hai? moha - kSobha rahita - udvegapane ( caMcalatA ) se rahita AtmA kA jo pariNAma hai vahI sAmyabhAva hai| 1 - moha - darzanamoha / mithyAtva, kSobha - cAritramoha / rAga-dveSa ............

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paramArthapratikramaNAdhikAra 5- THE REAL REPENTANCE For sure, to be stationed in own-nature (svabhava) is conduct (caritra); this conduct is 'dharma'. The Omniscient Lord has expounded that the dharma, or conduct, is the disposition of equanimity (samya). And, equanimity is the soul's nature when it is rid of delusion (moha) and agitation (ksobha). Repentance (pratikramana) is atonement for the transgressions - faults, sins - committed in the past. Renunciation (pratyakhyana) is desisting from future transgressions. Confession (alocana) is the realization of the present transgressions. . . . . . . . . . . . . . . . . . 165

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Niyamasara niyamasAra pratikramaNa kisake hotA hai - The real repentance (pratikramana) - mottUNa vayaNarayaNaM rAgAdIbhAvavAraNaM kiccA / appANaM jo jhAyadi tassa du hodi tti paDikamaNaM // 83 // jo vacanoM kI racanA ko chor3akara tathA rAgAdibhAvoM kA nivAraNa kara AtmA kA dhyAna karatA hai usake pratikramaNa hotA hai| Repentance (pratikramana) takes place to the one who, shunning all forms of speech and leaving aside all dispositions of attachment (raga), etc., meditates on the pure soul (atma). EXPLANATORY NOTE Acarya Kundakunda's Samayasara: kammaM jaM puvvakayaM suhAsuhamaNeyavittharavisesaM / tatto Niyattade appayaM tu jo so paDikkamaNaM // 10-76-383 // pUrva meM kiye hue (mUlottara prakRti rUpa se) aneka vistAra vAle jo zubha aura azubha karma haiM, unase jo jIva apane ko dUra kara letA hai, vaha jIva hI pratikramaNa hai| The Self who drives himself away from the multitude of karmas, virtuous or wicked, done in the past, is certainly the real repentance (pratikramana). Real repentance (pratikramana), thus, is not recitation of the sacred text; it is the state of the soul that is rid of all activities of speech (vacana) and mental dispositions (bhava) like attachment (raga). 166

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paramArthapratikramaNAdhikAra 5-THE REAL REPENTANCE ArAdhanA karane vAle jIva ko pratikramaNa kahA hai - The soul engaged in the Self is repentance (pratikramana) - ArAhaNAi vaTTai mottUNa virAhaNaM viseseNa / / so paDikamaNaM uccai paDikamaNamao have jamhA // 84 // jo virAdhana ko vizeSarUpa se chor3akara ArAdhanA meM vartatA hai vaha (jIva, sAdhu) pratikramaNa kahalAtA hai, kyoMki vaha pratikramaNamaya hai| bhAvArtha - yahA~ abheda vivakSA se pratikramaNa karane vAle sAdhu ko hI pratikramaNa kahA gayA hai| The soul - jiva, sadhu - engaged in adoration (aradhana) of the soul itself, particularly leaving aside all transgressions, is repentance (pratikramana); it is because such a soul is of the nature of repentance. EXPLANATORY NOTE Acarya Kundakunda, in Samayasara, raises a question: knowing the Self to be pure, and all dispositions to be alien, which knowledgeable person will utter these words, "These dispositions belong to me."? He explains as follows: the man who commits crime, like theft, is afraid of getting caught and arrested as he moves around. But the man who does not commit crime, roams around in midst of people without the fear of getting caught and arrested. In the same way, a guilty soul is afraid of getting bondage of karmas (like knowledge-obscuring karma). If the soul is not guilty, it is not afraid of getting any karmic bondage. (see Samayasara, gatha 9-13-300). The soul engaged in adoration (aradhana) of the Self is without-guilt (niraparadha) and the soul rid of adoration of the Self is with-guilt (saparadha). The soul without-guilt (niraparadha) is real repentance (pratikramana). . . . . . . . . . . . . . . . . . . . . . . . 167

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Niyamasara niyamasAra By incessantly getting engaged in adoration (aradhana) of the Self, the soul becomes without-guilt (niraparadha). Such a soul observes repentance (pratikramana) continuously. The ritual of reading-out the sacred text concerning repentance (pratikramana) loses relevance for suchasoul. Acarya Kundakunda's Samayasara: saMsiddhirAdhasiddhaM sAdhidamArAdhidaM ca eyaTheM / avagadarAdho jo khalu cedA so hodi avarAdho // 9-17-304 // jo puNa NirAvarAdho cedA NissaMkido du so hodi / ArAhaNAi NiccaM vaTTadi ahamidi viyANaMto // 9-18-305 // saMsiddhi, rAdha, siddha, sAdhita aura ArAdhita ye saba ekArthaka haiN| jo AtmA rAdharahita hai (nija zuddhAtmA kI ArAdhanA se rahita hai), vaha AtmA aparAdha hotA hai| aura jo AtmA niraparAdha hotA hai, vaha ni:zaMka hotA hai| aisA AtmA 'maiM (upayoga-svarUpa eka zuddha AtmA) hU~' isa prakAra jAnatA huA (zuddhAtmasiddhirUpa) ArAdhanA se sadA hI vartatA hai| Attainment, self-devotion, fulfillment, achievement, and objectof-adoration are synonyms. The soul which is devoid of selfdevotion - aradhana - is with-guilt (saparadha). Only that soul which is without-guilt (niraparadha) is free from doubt. Such a soul, knowing its true nature, is always engaged in adoration (aradhana) of the Self. . . . . . . . . . . . . . . . . . . . . . . . 168

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paramArthapratikramaNAdhikAra 5-THE REAL REPENTANCE AcAra meM sthira jIva ko pratikramaNa kahA hai - The soul established in self-absorption is repentance (pratikramana) - mottUNa aNAyAraM AyAre jo du kuNadi thirabhAvaM / so paDikamaNaM uccai paDikamaNamao have jamhA // 85 // jo anAcAra ko chor3akara AcAra meM sthirabhAva karatA hai vaha (jIva, sAdhu) pratikramaNa kahalAtA hai, kyoMki vaha pratikramaNamaya hotA hai| The soul - jiva, sadhu - established in self-absorption - acara - leaving aside everything that is other than the self - anacara - is repentance (pratikramana); it is because such a soul is of the nature of repentance. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: suvididapadatthasutto saMjamatavasaMjudo vigadarAgo / samaNo samasuhadukkho bhaNido suddhovaogo tti // 1-14 // aisA parama muni zuddhopayoga bhAvasvarUpa pariNamatA hai, isa prakAra vItarAga-deva ne kahA hai| kaisA hai vaha zramaNa arthAt muni? acchI rIti se jAna liye haiM jIvAdi navapadArtha, tathA ina padArthoM kA kahane vAlA siddhAnta jisne| arthAt jisane apanA aura para kA bheda bhale prakAra jAna liyA hai, zradvAna kiyA hai tathA nijasvarUpa meM hI AcaraNa kiyA hai, aisA munIzvara hI zuddhopayoga vAlA hai| phira kaisA hai? pA~ca indriya tathA mana kI abhilASA aura chaha kAya ke jIvoM kI hiMsA, inase AtmA ko rokakara apane svarUpa kA AcaraNarUpa jo saMyama, aura bAhya tathA aMtaraMga bAraha prakAra ke tapa ke balakara - svarUpa kI sthiratA ke prakAza se jJAna kA tapana (daidIpyamAna honA) svarUpa tapa - ina donoMkara . . . . . . . . . . . . . . . .. . . . . . . 169

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Niyamasara niyamasAra sahita hai| phira kaisA hai? dUra huA hai paradravya se ramaNa karanArUpa pariNAma jiskaa| phira kaisA hai? samAna haiM sukha aura duHkha jisake arthAt utkRSTa jJAna kI kalA kI sahAyatAkara iSTa va aniSTarUpa indriyoM ke viSayoM meM harSa tathA kheda nahIM karatA hai| aisA jo zramaNa hai vahI zuddhopayogI kahA jAtA hai| Lord Jina has expounded that the ascetic (muni, sramana) who has right knowledge of the soul and other substances, is well versed in the Scripture, observes self-restraint (samyama) and austerity (tapa), is free from attachment (raga), and for whom happiness (sukha) and misery (duhkha) are alike, represents pure-cognition (Suddhopayoga). That ascetic represents pure-cognition (suddhopayoga) who has right faith and knowledge about the nature of the Self and, shunning everything other than the Self, establishes himself in the Self. He achieves this state through the power of self-restraint (samyama) and austerity (tapa). Devoid of all attachment (raga), he has no concern for anything other than the Self. He does not entertain dispositions of either like or dislike for the objects of the senses. Such a soul observes repentance (pratikramana) continuously. . . . . . . . . . . . . . . . . . . . . . . . 170

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paramArthapratikramaNAdhikAra 5-THE REAL REPENTANCE jinamArga meM sthira jIva ko pratikramaNa kahA hai - The soul established in right path is repentance (pratikramana) - ummaggaM paricattA jiNamagge jo du kuNadi thirabhAvaM / so paDikamaNaM uccai paDikamaNamao have jamhA // 86 // jo unmArga kA parityAga karake jinamArga meM sthirabhAva karatA hai vaha (jIva, sAdhu) pratikramaNa kahalAtA hai, kyoMki vaha pratikramaNamaya hotA hai| The soul - jiva, sadhu - established in the right path as expounded by Lord Jina, leaving aside the opposite path, is repentance (pratikramana); it is because such a soul is of the nature of repentance. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara. Na jahadi jo du mamattiM ahaM mamedaM ti dehadaviNesu / so sAmaNNaM cattA paDivaNNo hodi ummaggaM // 2-98 // jo puruSa zarIra tathA dhanAdika meM maiM zarIrAdirUpa hU~ aura mere ye zarIra-dhanAdika haiM isa prakAra mamatva buddhi ko nahIM chor3atA hai vaha puruSa samasta paradravya ke tyAga-rUpa munipada ko chor3akara azuddha pariNatirUpa viparIta mArga ko prApta hotA The one who does not discard infatuation for the body and other possessions and entertains dispositions of 'I am this' and 'this is mine' for such objects embraces the opposite path, departing from his status of the ascetic (sramana). . . . . . . . . . . . . . . . .. . . . . . . 171

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Niyamasara niyamasAra The ascetic (sramana) who fails to adopt the transcendental-point-ofview (niscayanaya) that views substances (dravya) in their pure state, and accepts only the empirical-point-of-view (vyavaharanaya) is deluded (mohi). As a result of delusion, he entertains dispositions of 'sense-of-mine' (mamakara) and 'self-consciousness' (ahamkara) towards external objects. In such a state of delusion he takes up the wrong path, giving up his status of the true ascetic (sramana). The adoption of the impure-point-of-view (asuddhanaya) must result in the adoption of the impure-state-of-the-soul (asuddhatma). Only the soul established in the right path as expounded by Lord Jina observes repentance (pratikramana) continuously; the soul established in the opposite path does not observe repentance. . . . . . . . . . . . . . . . . . 172

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paramArthapratikramaNAdhikAra 5-THE REAL REPENTANCE zalyarahita sAdhu ko pratikramaNa kahA hai - The ascetic without stings (Salya) is repentance (pratikramana) - mottUNa sallabhAvaM Nissalle jo du sAhu pariNamadi / so paDikamaNaM uccai paDikamaNamao have jamhA // 87 // jo sAdhu zalyabhAva ko chor3akara, niHzalyabhAva meM pariNamana karatA hai - usa rUpa pravRtti karatA hai - vaha (sAdhu) pratikramaNa kahalAtA hai, kyoMki vaha pratikramaNamaya hotA hai| The ascetic (sadhu) who, rid of stings (salya), has dispositions that are without-stings - nihsalya - is repentance (pratikramana); it is because such an ascetic is of the nature of repentance, EXPLANATORY NOTE The dispositions that cause bodily and mental agony are called 'salya'. Just as the sting causes pain to the body, the karma-generated harmful dispositions cause bodily and mental pain. The stings - Salya - are of three kinds, the sting of deceit - maya, the sting of desire for enjoyment or pleasure - nidana, and the sting of perverse attitude or wrong belief-mithyadarsana. He who is free from these three kinds of stings is called a votary without stings-nihsalya vrati.1 The ascetic (sadhu) who not only observes vows but is also free from stings - nihsalya - is the true yogi; he is said to observe repentance (pratikramana) continuously. 1 - Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 7-18, p. 281-282. ........................ 173

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Niyamasara niyamasAra triguptigupta sAdhu ko pratikramaNa kahA hai - The ascetic with threefold control (gupti) is repentance (pratikramana) - cattA hyaguttibhAvaM tiguttigutto havei jo sAhU / so paDikamaNaM uccai paDikamaNamao have jamhA // 88 // jo sAdhu aguptibhAva ko chor3akara triguptigupta - tIna guptiyoM se gupta arthAt surakSita - rahatA hai vaha pratikramaNa kahalAtA hai, kyoMki vaha pratikramaNamaya hotA hai| The ascetic (sadhu) who, rid of the disposition of slackness in yoga, observes the threefold control (gupti), is repentance (pratikramana); it is because such an ascetic is of the nature of repentance. EXPLANATORY NOTE The ascetic (sadhu) who observes threefold control of the bodily activity - kayagupti, of the vocal activity - vacanagupti, and of the mental activity - manogupti, is said to observe repentance (pratikramana) continuously. . . . . . . . . . . . . . . . . . . . . . . . 174

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paramArthapratikramaNAdhikAra 5-THE REAL REPENTANCE prazasta dhyAna vAle jIva ko pratikramaNa kahA hai - The soul with auspicious meditation is repentance (pratikramana) - mottUNa aTTarudaM jhANaM jo jhAdi dhammasukkaM vA / so paDikamaNaM uccai jiNavaraNiddivasuttesu // 89 // jo (jIva) Arta-dhyAna aura raudra-dhyAna ko chor3akara, dharmya-dhyAna athavA zukla-dhyAna ko dhyAtA hai, vaha (jIva) jinendra bhagavAn ke dvArA kathita sUtroM meM pratikramaNa kahalAtA hai| The soul - jiva, sadhu - established in the virtuous (dharmya) or the pure (sukla) meditation (dhyana), leaving aside the sorrowful (arta) and the cruel (raudra) meditation, is said to be repentance (pratikramana) in the sacred texts expounded by Lord Jina. EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: ArauidradharmyazuklAni // 9-28 // Arta, raudra, dharmya aura zukla - ye dhyAna ke cAra bheda haiN| The four subdivisions of meditation - dhyana - are: painful (sorrowful) -arta, the cruel - raudra, the virtuous (righteous) - dharmya, and the pure - sukla. The four kinds of meditation are divided into two classes, good and evil, or auspicious and inauspicious. The former two are inauspicious as these lead to influx (asrava) of inauspicious karmas or demerit (papa). The latter two are auspicious as these are capable of destroying karmas. . . . . . . . . . . . . . . . .. . . . . . . 175

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Niyamasara niyamasAra mithyAtva Adi pratyaya jIva ne cira kAla se bhAye haiM - The soul, since long, has been a wrong-believer - micchattapahudibhAvA puvvaM jIveNa bhAviyA suiraM / sammattapahudibhAvA abhAviyA hoMti jIveNa // 10 // jIva ne pUrva meM sucira kAla (ati dIrgha kAla) mithyAtva Adi bhAva bhAye haiN| samyaktva Adi bhAva jIva ne nahIM bhAye haiN| The soul - jiva - for a very long time in the past has entertained dispositions of wrong-belief (mithyatva), etc.; it has not entertained dispositions of right-belief (samyaktva), etc. EXPLANATORY NOTE The following gatha in Samayasara by Acarya Kundakunda expound the four primary conditions-pratyaya - that cause influx of karmas. Acarya Kundakunda's Samayasara: sAmaNNapaccayA khalu cauro bhaNNaMti baMdhakattAro / micchataM aviramaNaM kasAyajogA ya boddhavvA // 3-41-109 // tesiM puNo vi ya imo bhaNido bhedo du terasaviyappo / micchAdiTThI AdI jAva sajogissa caramaMtaM // 3-42-110 // vAstava meM cAra sAmAnya pratyaya (mUlapratyaya-Asrava) baMdha ke kartA kahe jAte haiN| (ve) mithyAtva, avirati, kaSAya aura yoga jAnane cAhiyeM aura phira unakA teraha prakAra kA bheda kahA gayA hai| (ve bheda) mithyAdRSTi se lekara sayoga kevalI ke carama samaya paryanta haiN| In reality, four primary conditions of influx of karmas are said to be the causal agents bringing about karmic bondage. These ........................ 176

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paramArthapratikramaNAdhikAra must be understood to be wrong belief (mithyatva), nonabstinence (avirati), gross passions (kasaya), and activities (yoga) of the body, the organ of speech and the mind. These have been further subdivided into thirteen secondary conditions. The thirteen conditions exist, to different extent, in various stages of spiritual development (gunasthana), from 'misbeliever' (mithyadrsti) to 'omniscient-with-vibration' (sayogakevali). Acarya Samantabhadra's Svayambhustotra: anantadoSAzayavigraho graho viSaGgavAnmohamayazciraM hRdi / yato jitastattvarucau prasIdatA tvayA tato'bhUrbhagavAnanantajit // 15 - THE REAL REPENTANCE ( 14-1-66 ) kyoMki Apane anAdikAla se antaHkaraNa meM vidyamAna ananta rAga, dveSa, moha Adi doSoM ke AdhAra moharUpI pizAca ko tattvaruci meM athavA samyagdarzana meM prasannatA dhAraNa karane ke lAbha se jIta liyA thA isIlie Apa anantajit isa sArthaka nAma ko dhAraNa karane vAle prabhu kahalAte haiN| O Lord Anantanatha! You had conquered the demon of delusion associated with your heart from beginningless time and which was the root cause of infinitude of blemishes in the being, through deep interest in the nature of Reality. You are appropriately called Lord Anantajit (alias Lord Anantanatha) - the Victor of the Infinitude. ......... ...... 177

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Niyamasara niyamasAra prazasta dhyAna vAle jIva ko pratikramaNa kahA hai - The soul with auspicious meditation is repentance (pratikramana) - micchAdasaNaNANacarittaM caiUNa NiravaseseNa / sammattaNANacaraNaM jo bhAvai so paDikkamaNaM // 11 // jo (jIva) niravazeSa (sampUrNa) rUpa se mithyAdarzana, mithyAjJAna aura mithyAcAritra ko chor3akara, samyagdarzana, samyagjJAna aura samyakcAritra kI bhAvanA karatA hai, vaha (jIva) pratikramaNa hai| The soul - jiva - that entertains the disposition of the Three Jewels comprising right-faith, right-knowledge and right-conduct, leaving aside completely wrong-faith, wrong-knowledge and wrong-conduct, is repentance (pratikramana). EXPLANATORY NOTE The man who knows the Doctrine expounded in the Scripture. understands accordingly the nature of the all-knowing soul, puts faith in the objects of Reality, and observes proper restraint (samyama). He thus has the Three Jewels (ratnatraya). But, if the same man, at a certain time, entertains even infinitesimal infatuation (murccha) for external objects like the body (sarira), and thus fails to establish his soul in the experience of the pure soul-substance, he, for that period of time, does not shed his deluding karmas.1 The soul (jiva) established in the Three Jewels (ratnatraya) is said to observerepentance (pratikramana) continuously. 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 299. ........................ 178

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paramArthapratikramaNAdhikAra 5-THE REAL REPENTANCE AtmadhyAna hI pratikramaNa hai - Meditation on the soul is repentance (pratikramana) - uttamaaTuM AdA tamhi ThidA haNadi muNivarA kammaM / tamhA du jhANameva hi uttamaaTThassa paDikamaNaM // 12 // uttamArtha - utkRSTa padArtha - AtmA hai; usameM sthira munivara karma kA ghAta karate haiM, isaliye uttamArtha AtmA kA dhyAna hI pratikramaNa hai| The soul (atma) is the supreme object and the ascetics (muni, sadhu) established in the soul (atma) cause destruction of karmas; therefore, meditation on the soul (atma) is repentance (pratikramana). EXPLANATORY NOTE Real repentance (pratikramana) is meditation (dhyana) on the pure soul (atma), on its pure qualities (guna) and mode (paryaya). The soul that manifests in pure-cognition (suddhopayoga) exhibits conductwithout-attachment (vitaraga caritra). The karmas cannot subdue the power of such a pure soul; it becomes capable of attaining the state of infinite and indestructible happiness, i.e., liberation. Acarya Kundakunda's Samayasara: paDikamaNaM paDisaraNaM paDiharaNaM dhAraNA NiyattI ya / NiMdA garuhA sohI aTThaviho hodi visakuMbho // 9-19-306 // apaDikamaNamapaDisaraNamappaDihAro adhAraNA ceva / aNiyattI ya aNiMdAgaruhAsohI amayakuMbho // 9-20-307 // pratikramaNa, pratisaraNa, parihAra, dhAraNA, nivRtti, niMdA, gardA aura zuddhi - yaha ATha prakAra kA viSakumbha hai (kyoMki isameM kartRtva buddhi hotI hai)| . . . . . . . . . . . . . . . . . . . . . . . . 179

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Niyamasara niyamasAra apratikramaNa, apratisaraNa, aparihAra, adhAraNA, anivRtti, aniMdA, arhA aura azuddhi - ye ATha amRtakumbha haiM ( kyoMki isameM kartRtva kA niSedha hai ) / Repentance (of past sins), pursuit (of virtue), abandonment (of attachment, etc., concentration (in recitation of mantra, etc.), abstinence, self-censure, confession, and purification (by expiation), these eight constitute the poison-pot (because in these the soul is comprehended to be a doer). Non-repentance, non-pursuit, non-abandonment, nonconcentration, non-abstinence, non-self-censure, non-confession, and non-purification, these eight constitute the nectar-pot (because these forbid the soul to be a doer). 180 ...........

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paramArthapratikramaNAdhikAra 5-THE REAL REPENTANCE dhyAna hI pratikramaNa hai - Meditation is repentance (pratikramana) - jhANaNilINo sAhU paricAgaM kuNai savvadosANaM / tamhA du jhANameva hi savvadicArassa paDikamaNaM // 13 // dhyAna meM lIna sAdhu sarva doSoM kA parityAga karatA hai isaliye nizcaya se dhyAna hI saba aticAroM - samasta doSoM - kA pratikramaNa hai| The ascetic (muni, sadhu) absorbed in meditation renounces all blemishes; therefore, meditation is the real repentance (pratikramana) for all blemishes. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: jo khavidamohakaluso visayaviratto maNo NilaMbhittA / samavaDhido sahAve so appANaM havadi jhAdA // 2-104 // jo puruSa moharUpa maila ko kSaya karatA huA tathA paradravya-rUpa iSTa-aniSTa indriyoM ke viSayoM se virakta huA caMcala citta ko bAhya viSayoM se rokakara apane ananta sahaja caitanyasvarUpa meM ekAgra-nizcala bhAva meM ThaharatA hai, vaha puruSa TaMkotkIrNa nija zuddha jIvadravya kA dhyAna karane vAlA hotA hai| The one who has destroyed the dirt of delusion (moha), has isolated himself from sense-pleasures, has controlled the wavering of his mind, and is established firmly in soul-nature, performs meditation on the pure-soul. Thus, meditation (dhyana) on the pure-soul is the real repentance (pratikramana); it has the power to get rid of all karmas. 181

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Niyamasara niyamasAra vyavahAra pratikramaNa kI saphalatA - Repentance, from the empirical point-of-view - paDikamaNaNAmadheye sutte jaha vaNNidaM paDikkamaNaM / taha NaccA jo bhAvai tassa tadA hodi paDikkamaNaM // 14 // 'pratikramaNa' nAmaka sUtra (jinazAstra) meM jisa prakAra pratikramaNa kA varNana kiyA gayA hai use jAnakara jo usakI bhAvanA karatA hai usa samaya usake pratikramaNa hotA hai| The ascetic (muni, sadhu) who, having understood the nature of repentance (pratikramana) from the Scripture, follows the instruction, performs repentance (pratikramana) during that period. EXPLANATORY NOTE If the breach of proper restraint has occurred due to the activities of the body, though performed carefully, the ascetic must, after confession of the fault, follow the course of expiation as prescribed in the Scripture. If the breach has occurred due to perversion of the cognition (upayoga), the ascetic must approach a worthy head (acarya), make confession, and take on the chastisement as prescribed by theguru.1 isa prakAra zrI kundakundAcArya viracita niyamasAra grantha meM paramArthapratikramaNAdhikAra nAma kA pA~cavA~ adhikAra samApta huaa| 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 263. ........................ 182

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CHAPTER-6 nizcayapratyAkhyAnAdhikAra THE REAL RENUNCIATION nizcaya pratyAkhyAna kA svarUpa - The real renunciation (pratyakhyana) - mottUNa sayalajappamaNAgayasuhamasuhavAraNaM kiccA / appANaM jo jhAyadi paccakkhANaM have tassa // 15 // jo samasta jalpa (vacana-jAla, vacana-vistAra) ko chor3akara tathA anAgata (AgAmI) zubha-azubha kA nivAraNa karake AtmA ko dhyAtA hai, usake pratyAkhyAna hotA hai| The ascetic (muni, sadhu) who meditates on the soul, shunning all speech-activity as well as auspicious and inauspicious dispositions, does renunciation (pratyakhyana). EXPLANATORY NOTE Acarya Kundakunda's Samayasara: savve bhAve jamhA paccakkhAdI pare tti NAdUNa / tamhA paccakkhANaM NANaM NiyamA muNedavvaM // 1-34-34 // yataH saba bhAvoM ko para haiM yaha jAnakara tyAga detA hai| isa kAraNa pratyAkhyAna jJAna hI hai, aisA nizcaya se (mananapUrvaka) jAnanA caahie| Since one deliberately renounces all alien dispositions, . . . . . . . . . . . . . . . .. . . . . . . 183

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Niyamasara niyamasAra considering these to be other than the Self, therefore, renunciation (pratyakhyana), in reality, be deemed as the knowledge of the Self. kammaM jaM suhamasuhaM jamhi ya bhAvamhi bajjhadi bhavissaM / tatto Niyattade jo so paccakkhANaM havadi cedA // 10-77-384 // aura bhaviSyakAla meM jo zubhAzubha karma jisa bhAva ke hone para ba~dhatA hai, usa bhAva se jo AtmA nivRtta hotA hai, vaha AtmA pratyAkhyAna hotA hai| And the Self who drives himself away from the future thoughtactivities that may cause bondage of karmas, auspicious or inauspicious, is certainly the real renunciation. 184

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6- THE REAL RENUNCIATION nizcayapratyAkhyAnAdhikAra nijAtmA ke dhyAna kA upadeza - Meditate on the SelfkevalaNANasahAvo kevldsnnshaavsuhmio| kevalasattisahAvo so haM idi ciMtae NANI // 96 // jJAnI jIva isa prakAra citavana karate haiM ki kevalajJAna-svabhAvI, kevaladarzana-svabhAvI, (ananta) sukhamaya aura kevalazakti-svabhAvI, vaha maiM huuN| bhAvArtha - 'jJAna, darzana, sukha aura vIrya hI mere svabhAva haiM, anya saba bhAva vibhAva haiM' - isa prakAra jJAnI jIva AtmA kA dhyAna karate haiN| The knowing Self - jnani - meditates thus: "I am of the nature of infinite-knowledge (kevalajnana), infiniteperception (kevaladarsana), infinite-bliss (anantasukha) and infinite-strength (kevalasakti)." EXPLANATORY NOTE Acarya Pujyapada's Samadhitantram: gauraH sthUlaH kRzo vA'hamityanenAvizeSayan / AtmAnaM dhArayennityaM kevalajJaptivigraham // 7 // maiM gaurA hU~, moTA hU~ athavA patalA hU~, isa prakAra zarIra ke sAtha ekarUpa na karate hue sadaiva apane AtmA ko kevalajJAnasvarUpa athavA rUpAdi-rahita evaM upayoga-sahita apane citta meM dhAraNa kreN| Shunning thoughts such as, 'I am fair-skinned,' 'I am stout, and 'I am skinny,' one should disconnect the body and the soul, and reflect incessantly on the nature of the pure soul, characterized by infinite knowledge and perception. 185

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Niyamasara niyamasAra nijAtmA kA upadeza - The nature of the SelfNiyabhAvaM Navi muccai parabhAva Neva geNhae kei / jANadi passadi savvaM so haM idi ciMtae NANI // 17 // jo nijasvabhAva ko nahIM chor3atA hai, parabhAva ko kiMcit bhI grahaNa nahIM karatA hai, (mAtra) sabako jAnatA-dekhatA hai, vaha maiM hU~ - isa prakAra jJAnI citavana karatA hai| The knowing Self - jnani - meditates thus: "I" am that which does not give up own-nature, does not take in even an iota of anything external, and is (just) all-knowing and all-perceiving. EXPLANATORY NOTE Acarya Pujyapada's Samadhitantram: yadagrAhyaM na gRhNAti gRhItaM nApi muJcati / jAnAti sarvathA sarvaM tatsvasaMvedyamasmyaham // 20 // jo zuddhAtmA grahaNa na karane yogya ko grahaNa nahIM karatA hai aura grahaNa kie gae anantajJAnAdi guNoM ko nahIM chor3atA hai tathA sampUrNa padArthoM ko saba prakAra se jAnatA hai, vahI apane dvArA hI anubhava meM Ane yogya caitanya-dravya maiM huuN| The one who does not take in that which is not worthy to hold, does not give up that which it inherently holds, and knows completely all substances, is the real 'Self', to be experienced by the Self. 186

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6- THE REAL RENUNCIATION nizcayapratyAkhyAnAdhikAra baMdha-rahita nijAtmA - The Self, free from bondage - payaDiTThidiaNubhAgappadesabaMdhehiM vajjido appA / so haM idi ciMtijjo tattheva ya kuNadi thirabhAvaM // 18 // prakRti, sthiti, anubhAga aura pradeza baMdhoM se rahita jo AtmA hai, maiM vahI hU~; isa prakAra citavana karatA huA jJAnI jIva usI AtmA meM sthira bhAva karatA hai| The knowing Self-jnani - meditates thus: "I" am the soul free from the four kinds of karmic bondage - nature or species (prakrti), duration (sthiti), fruition (anubhaga), and quantity of space-points (pradesa). He then gets established in such a soul. EXPLANATORY NOTE The soul (atma), in its pure state, is free from the four kinds of karmic bondage. (see gatha 40, p. 91, ante). Acarya Kundakunda's Pravacanasara: udayagadA kammaMsA jiNavaravasahehiM NiyadiNA bhaNiyA / tesu vimUDho ratto duTTho vA baMdhamaNu bhavadi // 1-43 // gaNadharAdikoM meM zreSTha athavA bar3e aise vItarAgadeva ne udaya avasthA ko prApta hue karmoM ke aMza arthAt jJAnAvaraNAdi bheda nizcaya se kahe haiN| una udayAgata karmoM meM mohI, rAgI athavA dveSI cAra prakAra ke baMdha - prakRti, sthiti Adi - ko anubhava karatA hai, arthAt bhogatA hai| The Supreme Lord Jina has expounded that certainly the karmas, on fruition, appear in form of their subdivisions. Surely, 187

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Niyamasara niyamasAra the soul with delusion (moha), attachment (raga) and aversion (dvesa), engenders four kinds of bondage on fruition of the karmas. All worldly souls witness the fruition of past-bound karmas. Fruition of karmas, by itself, is not the cause of bondage of fresh karmas. When the soul entertains delusion (moha), attachment (raga) and aversion (dvesa) on fruition of karmas, it enters into bondage of fresh karmas. Bondage of karmas is of four kinds: nature or species (prakrti), duration (sthiti), fruition (anubhaga), and quantity of space-points (pradesa). Both, knowledge and fruition of karmas, do not cause fresh bondage of karmas; only delusion, attachment and aversion that the soul entertains cause fresh bondage of karmas. These - delusion (moha), attachment (raga) and aversion (dvesa)- are to be discarded. . . . . . . . . 188

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6- THE REAL RENUNCIATION nizcayapratyAkhyAnAdhikAra mamatva-rahita nijAtmA - The Self, free from infatuation - mamattiM parivajjAmi NimmamattimuvaTThido / AlaMbaNaM ca me AdA avasesaM ca vosare // 19 // maiM mamatva ko choDatA hU~ aura nirmamatva meM sthita hotA hU~; merA Alambana AtmA hai aura zeSa sabakA maiM parityAga karatA huuN| "I renounce infatuation (mamatva) and get established in non-infatuation (nirmamatva); the soul is my support and I leave aside everything else." EXPLANATORY NOTE The ascetic (muni, sadhu) considers his soul (atma) as the only object that belongs to him and, therefore, renounces infatuation (mamatva) for everything external. Acarya Kundakunda's Samayasara: ahameMkko khalu suddho ya Nimmamo NANadaMsaNasamaggo / tamhi Thido taccitto savve ede khayaM Nemi // 3-5-73 // (jJAnI vicAra karatA hai ki-) maiM nizcaya hI eka hU~, zuddha hU~, mamatvarahita hU~ aura jJAna-darzana se paripUrNa huuN| (ukta lakSaNa vAle) zuddhAtmasvarUpa meM sthita aura sahajAnanda svarUpa meM tanmaya huA maiM ina saba (krodhAdika AsravoM) ko naSTa karatA huuN| (The knowing Self asserts -) I am really one, pure, free from infatuation, and replete with knowledge and perception. Resting on pure consciousness (with the above-mentioned attributes), and self-contented, I lead to destruction all karmic influxes. 189

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Niyamasara niyamasAra Acarya Pujyapada's Samadhitantram: yattyAgAya nivartante bhogebhyo yadavAptaye / prItiM tatraiva kurvanti dveSamanyatra mohinaH // 10 // jisa zarIra ke tyAga ke liye - usase mamatva dUra karane ke liye - aura jisa parama vItarAga pada ko prApta karane ke liye indriyoM ke bhogoM se nivRtta hote haiM arthAt unakA tyAga karate haiM usI zarIra aura indriyoM ke viSayoM meM mohI jIva prIti, aura vItarAgatA Adi ke sAdhanoM meM dveSa karate haiN| Sensual pleasures are abandoned for getting rid of infatuation (mamatva) for the body, and as a means to acquire the supreme status. Those taken over by delusion (moha), in contrast, exhibit infatuation for the body, and aversion (dvesa) for the means to acquire the supreme status. Acarya Pujyapada's Istopadesa: badhyate mucyate jIvaH samamo nirmamaH kramAt / tasmAtsarvaprayatnena nirmamatvaM vicintayet // 26 // mamatva-sahita jIva baMdhatA hai aura mamatva-rahita jIva mukta hotA hai| isaliye hara taraha prayatnapUrvaka nirmamatA kA hI ciMtavana kreN| The soul that entertains infatuation (mamatva) with the outside objects gets into bondage of karmas and the soul that entertains no such infatuation is freed from bondage. Try persistently, therefore, to renounce all infatuation. 190

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nizcayapratyAkhyAnAdhikAra jJAnAdi meM AtmA The Self is in knowledge, etc. - 16 - THE REAL RENUNCIATION AdA khu majjha NANe AdA me daMsaNe caritte ya / AdA paccakkhANe AdA me saMvare joge // 100 // nizcaya se mere jJAna meM AtmA hai, mere darzana meM aura cAritra meM AtmA hai, mere pratyAkhyAna meM AtmA hai aura mere saMvara meM tathA yoga (zuddhopayoga) meM AtmA hai| bhAvArtha - guNa - guNI meM abheda kara AtmA hI ko jJAna, darzana, cAritra, pratyAkhyAna, saMvara tathA zuddhopayoga rUpa kahA hai| "The soul (atma ) is in my knowledge (jnana), perception (darsana), and conduct (caritra); it is in my renunciation (pratyakhyana), stoppage-of-karmas (samvara), and purecognition (suddhopayoga)." EXPLANATORY NOTE acarya Kundakunda's Pravacanasara: evaM NANappANaM daMsaNabhUdaM adiMdiyamahatthaM / dhuvamacalamaNAlaMbaM maNNe'haM appagaM suddhaM // 2- 100 // bhedavijJAnI maiM isa taraha AtmA ko mAnatA hU~ ki AtmA parabhAvoM se rahita nirmala hai, nizcala eka rUpa hai, jJAna - svarUpa hai, darzanamayI hai, apane atIndriya svabhAva se sabakA jJAtA mahAn padArtha hai, apane svarUpakara nizcala hai, paradravya ke AlaMbana (sahAyatA) se rahita svAdhIna hai| isa prakAra zuddha, TaMkotkIrNa AtmA ko avinAzI vastu maiM mAnatA hU~ / This way, I consider my soul (atma) to be pure (suddha), eternal ....... 191

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Niyamasara niyamasAra (dhruva), of the nature of knowledge (jnana) and perception (darsana), a super-substance beyond the senses - atindriya, steady (acala), and independent (svadhina). The soul (atma) is not produced by any cause; it is self-sustaining and eternal (dhruva). It is pure (suddha) in its own-nature (svabhava). It is of the nature of knowledge (jnana) and perception (darsana), different from all other substances but one with its own-nature. It is a supersubstance that knows completely all substances in respect of their qualities of touch, taste, smell and sight, and mode of hearing without the help of the senses, at one and the same time. It is different from substances that are amenable to the five senses but knows these substances. It does not accept or reject the objects of knowledge; it is different from the external objects of knowledge but the knower of these objects of knowledge. It does not leave its nature of knowledge; it is one, eternal and pure knowledge-substance, different from all other substances. Such a soul is the eternal truth, to be accepted. Just as the shadow of the tree is transient and fleeting for the traveller, in the same way, the dispositions that the soul entertains on coming in contact with the external objects are transient and fleeting. Such dispositions are worth rejecting; only the eternal soul-nature is worth accepting 1 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 241-242. 192

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6- THE REAL RENUNCIATION nizcayapratyAkhyAnAdhikAra saMsArAvasthA meM aura mukti meM jIva akelA hI hai - The Self is utterly without external concomitants - ego ya maradi jIvo ego ya jIvadi sayaM / egassa jAdi maraNaM ego sijhadi NIrao // 101 // ego me sAsado appA NANadaMsaNalakkhaNo / sesA me bAhirA bhAvA savve saMjogalakkhaNA // 102 // jIva akelA maratA hai aura svayaM akelA janmatA hai; akele kA maraNa hotA hai aura akelA raja-rahita hotA huA siddha hotA hai| jJAna-darzana lakSaNa vAlA, zAzvata eka AtmA hI merA hai, zeSa samasta saMyogalakSaNa vAle bhAva mujhase bAhya haiM, pRthak haiN| The Self (jiva) dies alone, and alone, by itself, takes birth. It dies alone and, as it gets rid of all dirt, alone it attains liberation. "The soul (atma), eternal and marked by knowledge (jnana) and perception (darsana), alone belongs to me; all concomitant dispositions are external to me." EXPLANATORY NOTE The soul (atma) is alone in undergoing transformations like death and (re)birth. All external attachments, like the body, are utterly distinct from the soul. With the faculty-of-discrimination (bhedavijnana), the ascetic ascertains that the soul (atma) is utterly distinct from all othersubstances (paradravya). He also ascertains that in its pure state, the soul (atma) is non-distinct from the doer (karta), the instrument (karana), the activity (karma) and the fruit-of-karma (karmaphala). 193

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Niyamasara niyamasAra He does not transform the soul (atma) into impure state of union with other-substances (paradravya). Only such a soul (atma) attains its pure nature of knowledge - as the jnayaka. Contemplating in the aforesaid manner, the soul (atma) establishes its utter distinctiveness with all other-substances (paradravya), in its impure as well as the pure state.1 Acarya Pujyapada's Istopadesa: eko'haM nirmamaH zuddho jJAnI yogIndragocaraH / bAhyAH saMyogajA bhAvA mattaH sarve'pi sarvathA // 27 // maiM eka, mamatva-rahita, zuddha, jJAnI, yogIndroM ke dvArA jAnane yogya huuN| saMyogajanya jitane bhI dehAdika padArtha haiM ve mujhase sarvathA bAhya-bhinna haiN| I am one, without infatuation, pure, all-knowing, and capable to be known by the Master Ascetics. All attachments, internal and external, are totally foreign to my nature. 1- Excerpted with minor changes from Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 160-161. . . . . . . . . . . . . . . . . . . . . . . . . 194

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6- THE REAL RENUNCIATION nizcayapratyAkhyAnAdhikAra Atmagata doSoM se chUTane kA upAya - Freeing the soul from faults - jaM kiMci me duccarittaM savvaM tiviheNa vosare / sAmAiyaM tu tivihaM karemi savvaM NirAyAraM // 103 // merA jo kucha bhI du:cAritra - anyathA pravartana - hai, usa sarva ko maiM trividha - mana, vacana, kAya - se chor3atA hU~ aura jo trividha (sAmAyika, chedopasthApanA, parihAra-vizuddhi ke bheda se tIna prakAra kA) cAritra hai, usa sarva ko nirAkAra (nirvikalpa) karatA huuN| "I renounce all blemishes of conduct (caritra) by the threefold purity - of the mind, the speech and the body - and adopt the threefold conduct (caritra)1 that is supreme (nirakara)." EXPLANATORY NOTE To merge or become one is 'samaya'. That, which has oneness as its object, is 'samayika'. Thus, to become one with the self is 'samayika'equanimity. Sometimes, owing to carelessness (pramada), the ascetic deviates from his vows and commits injury, and so on. When he is installed again in his vows, according to the rules, that is called the conduct of reinitiation - chedopasthapana. Or, chedopasthapana connotes the removal of mental impurity. Refraining from injury (himsa) to living beings is parihara'. 'Pariharavisuddhi' is purity of conduct (caritra) emanating from refraining from injury (himsa).2 1 - Here, the threefold conduct means equanimity (samayika), reinitiation (chedopasthapana), and purity of non-injury (pariharavisuddhi). 2 - see Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 9-18, p. 375-376. ........................ 195

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Niyamasara niyamasAra parama samAdhi kI prApti - Attaining the state of supreme meditation - sammaM me savvabhUdesu veraM majhaM Na keNavi / AsAe vosarittA NaM samAhi paDivajjae // 104 // merA saba jIvoM ke prati sAmyabhAva hai, merA kisI ke sAtha vaira nahIM hai| AzA kA parityAga kara (aMtaraMga meM sthita hotA huA) maiM samAdhi ko nizcaya hI prApta karatA huuN| "I observe equanimity (samyabhava) toward all living beings, I have no enmity toward any of them; renouncing all desires, I certainly establish myself in supreme meditation (samadhi)." EXPLANATORY NOTE Acarya Pujyapada's Samadhitantram: kSIyante'traiva rAgAdyAstattvato mAM prapazyataH / bodhAtmAnaM tataH kazcinna me zatrurna ca priyaH // 25 // kyoMki zuddha jJAnasvarUpa AtmA ko vastutaH anubhava karane vAle ke isa janma meM hI rAga-dveSa Adi doSa naSTa ho jAte haiM isalie merA na koI zatru hai aura na koI mitra hai| Since the real experience of soul's pure knowledge-consciousness destroys imperfections like attachment and aversion in this life itself, therefore, I have no foe, no friend. The pure soul, of the nature of knowledge (jnana) and perception (darsana), is the only eternal substance. . . . . . . . . . . . . . . . . . . . . . . 196

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nizcayapratyAkhyAnAdhikAra nizcaya pratyAkhyAna kA adhikArI The observer of real renunciation - -- 16 - THE REAL RENUNCIATION NikkasAyarasa daMtassa sUrassa vavasAyiNo / saMsArabhayabhIdassa paccakkhANaM suhaM have // 105 // jo niHkaSAya hai, dAnta (indriyoM kA damana karane vAlA) hai, (samasta pariSahoM ko sahana karane meM ) zUravIra hai, vyavasAyI (zuddhatA ke prati udyamazIla) hai tathA saMsAra se bhayabhIta hai, usI ke sukhamaya pratyAkhyAna, arthAt nizcaya pratyAkhyAna, hotA hai| He, who is free from passions ( kasaya), controls the senses (indriya), endures afflictions (parisaha), makes effort to enhance the purity of the soul, and frightened of the cycle of transmigration, attains blissful renunciation (pratyakhyana). EXPLANATORY NOTE acarya Pujyapada's Samadhitantram: pracyAvya viSayebhyo'haM mAM mayaiva mayi sthitam / bodhAtmAnaM prapanno'smi paramAnandanirvRtam // 32 // maiM apane hI meM sthita paramAnanda se paripUrNa apanI AtmA ko paJcendriyoM ke viSayoM se chur3A kara apane hI dvArA Atma-svarUpa ko prApta huA huuN| I have realized my soul-nature by establishing myself in own soul that is of the nature of supreme bliss, and by staying it clear of the pleasures of the senses. 197

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Niyamasara niyamasAra nizcaya pratyAkhyAna kA upasaMhAra - The conclusion of real renunciation - evaM bhedabbhAsaM jo kuvvai jIvakammaNo NiccaM / paccakkhANaM sakkadi dhariduM so saMjado NiyamA // 106 // isa prakAra jo nirantara jIva aura karma ke bheda kA abhyAsa karatA hai, vaha saMyata - sAdhu - niyama se pratyAkhyAna dhAraNa karane ko samartha hotA hai| Thus, the ascetic (muni, sadhu) who practices incessantly the distinction between the soul (jiva) and the karmas, certainly becomes capable of observing real renunciation (pratyakhyana). EXPLANATORY NOTE Acarya Pujyapada's Samadhitantram: tathaiva bhAvayedehAvyAvRtyAtmAnamAtmani / yathA na punarAtmAnaM dehe svapne'pi yojayet // 82 // antarAtmA ko cAhie ki vaha zarIra se AtmA ko bhinna anubhava karake AtmA meM hI usa prakAra se bhAvanA kare jisa prakAra se phira svapna meM bhI zarIra kI upalabdhi hone para usameM AtmA ko yojita na kare - zarIra ko AtmA na samajha baitthe| After apprehending distinctiveness of the body and the soul, the introverted-soul (antaratma) should practice contemplation on the soul in a manner that even in a dream he should be able to set the body apart from the soul. The empirical (vyavahara) point-of-view indeed holds that the soul and the body are the same; however, from the transcendental (niscaya) ........................ 198

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nizcayapratyAkhyAnAdhikAra 6- THE REAL RENUNCIATION point-of-view, the soul and the body are never the same as these are made up of different substances. From the point-of-view of its pure nature, the soul is incorporeal. One may argue that since the soul becomes one with the body because of the influence of karmas it must not be considered separate from the body. This is not true. Though the soul is one with the body in the embodied state, it is different from the body because of its distinctive characteristics. The soul (jiva) and the matter (pudgala) are two different substances. The former is conscious and incorporeal and the latter is unconscious and corporeal. Every embodied self (samsari jiva) has a soul and a body. It has a gross body, and a karmic body (karmana sarira) comprising extremely subtle particles of matter. Both these bodies vanish as the soul attains liberation. On destruction of darkness, that is ignorance, the Self attains the power of discrimination between what needs to be accepted and rejected. Self-knowledge thus leads to the science-of-discrimination (bhedavijnana) - the soul is distinct from the matter and the matter is distinct from the soul. isa prakAra zrI kundakundAcArya viracita niyamasAra grantha meM nizcayapratyAkhyAnAdhikAra nAma kA chaThavA~ adhikAra samApta huaa| . . . . . . . . . . . . . . . . 199

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CHAPTER-7 paramAlocanAdhikAra THE SUPREME CONFESSION (INTROSPECTION) nizcaya AlocanA kA svarUpa - The real confession (alocana) - NokammakammarahiyaM vihAvaguNapajjaehiM vadirittaM / appANaM jo jhAyadi samaNassAloyaNaM hodi // 107 // jo nokarma (pA~ca prakAra ke zarIra) aura (ATha prakAra ke) karma se rahita tathA vibhAvaguNa paryAyoM se vyatirikta (bhinna, rahita) AtmA ko dhyAtA hai, usa zramaNa ke AlocanA ghaTita hotI hai| The ascetic (sramana, muni, sadhu) who meditates on the soul that is rid of nokarma (five kinds of bodies), (eight kinds of) karmas, and unnatural (vibhava) modes (paryaya), is confession (alocana). EXPLANATORY NOTE Acarya Kundakunda's Samayasara: jaM suhamasuhamudiNNaM saMpaDi ya aNeyavittharavisesaM / taM dosaM jo cedadi so khalu AloyaNaM cedA // 10-78-385 // vartamAna kAla meM udaya meM Aye hue (mUlottara prakRti ke rUpa meM) aneka vistAra vAle jo karma haiM, usa doSa ko jo jIva (bhedarUpa) anubhava karatA hai, vaha jIva vAstava meM AlocanA hai| The Self who realizes as evil the multitude of karmas, virtuous or wicked, which come to fruition in the present, is certainly the real confession. . . . . . . . . . . . . . . . . . . . . . . . . 200

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paramAlocanAdhikAra 7- THE SUPREME CONFESSION (INTROSPECTION) AlocanA ke cAra bheda - Four kinds of confession (alocana) - AloyaNamAluMchaNa viyaDIkaraNaM ca bhAvasuddhI ya / cauvihamiha parikahiyaM AloyaNalakkhaNaM samae // 108 // yahA~ Agama meM AlocanA kA lakSaNa cAra prakAra kA kahA gayA hai - Alocana - svayaM apane doSoM ko sUkSmatA se dekha lenA, AluMchana - doSoM kA ucchedana karanA, avikRtikaraNa - vikAra-rahitatA karanA, aura bhAvazuddhi - bhAvoM ko zuddha krnaa| The Scripture has classified confession (alocana) into four kinds - 1) alocana - vigilant of faults; 2) alunchana - eradication of faults; 3) avikrtikarana - removal of perversions; and 4) bhavasuddhi - purity of thoughts. EXPLANATORY NOTE The divine voice (divyadhvani) of the ford-maker (the Tirthankara) issues forth without any urge whatsoever, with no signs of vocalization like movement of the lips or the jaw, and is accompanied by divine splendours. The Omniscient Lord is the true guide to put us on the right path and worthy to be venerated and worshipped. He is free from all kinds of impurities and is possessed of direct and perfect knowledge. The Word of the Lord is incontrovertible. The Lord's direct disciples, the ganadhara and the srutakevali, gifted with vast knowledge and accomplishments, recollect the import of the Lord's teachings and from that the Scripture is composed. As the Scripture is only the interpretation of the Word of the Lord, it, too, is authoritative. The Scripture mentions four kinds of confession (alocana), elaborated upon in thenext four verses (gatha). . . . . . . . . . . . . . . . . . . . . . . . 201

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Niyamasara Alocana kA svarUpa Meaning of vigilant of faults (alocana) - jo passadi appANaM samabhAve saMThavittu pariNAmaM / AloyaNamidi jANaha paramajiNaMdassa uvaesaM // 109 // jo (jIva) apane pariNAma ko samabhAva meM sthApita kara aMtaraMga meM sthita hokara (nija) AtmA ko dekhatA hai, vaha Alocana hai, aisA parama jinendra kA upadeza jAno / Lord Jina has expounded that the ascetic, who, after establishing his soul (atma ) in its own-nature, sees (and experiences) only such a soul, is alocana, i.e., vigilant of faults. niyamasAra EXPLANATORY NOTE From the real, transcendental (niscaya) point-of-view, the soul is its own preceptor (guru): acarya Pujyapada'sIstopadesa: svasmin sadabhilASitvAdabhISTajJApakatvataH / svayaM hitaprayoktRtvAdAtmaiva gururAtmanaH // 34 // apane meM hI prazasta (mokSasukha kI) abhilASA karane se, apane priya padArtha kA jAnane vAlA hone se tathA apane hita meM pravRtta hone se, AtmA hI apanA (svayaM kA) guru hai| 202 As the soul longs for own well-being (liberation), promulgates the path that leads to it, and engages in its realization, therefore, it is its own preceptor. ...

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paramAlocanAdhikAra 7 - THE SUPREME CONFESSION (INTROSPECTION) The nature of the pure soul (atma) - when the karmic dirt has been destroyed - is the cause-soul (karana samaya). The destruction of karmas takes place by meditating on such a pure soul (atma); hence, the cause-soul (karana samaya) is worth meditating on.1 The ascetic establishes his soul (atma) in soul's own-nature and sees only the soul; he sees the cause-soul (karana samaya) and experiences it. He is thus engaged in alocana, i.e., ever vigilant of faults. 1 - see Mailladhavala's Nayacakko (Nayacakra), p. 183. . . . . . . . . . . . . . . . . . 203

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Niyamasara niyamasAra AluMchana kA svarUpaMeaning of eradication of faults (alunchana) - kammamahIruhamUlacchedasamattho sakIyapariNAmo / sAhINo samabhAvo AluMchaNamidi samuddir3ha // 110 // karmarUpI vRkSa kA mUla chedane meM samartha aisA jo svAdhIna, samabhAvarUpa nija kA pariNAma hai, vaha AluMchana kahA gayA hai| The soul established in its inherent nature or capacity (parinama), that is self-dependent (svadhina) equanimity (samabhava), is called alunchana - eradication of faults; it has the power to uproot the tree of karmas. EXPLANATORY NOTE The distinctive characteristics (svatattva) of the soul (jiva) are the dispositions - bhava - arising from the subsidence - upasama, the destruction - ksaya, the destruction-cum-subsidence- ksayopasama - of karmas, the fruition-udaya - of karmas, and its inherent nature or capacity-parinama. (Tattvarthasutra, 2-1; see p. 93, ante). The essential nature (svarupa) of the soul, irrespective of the karmic matter, is its inherent nature or capacity - parinama. That disposition (bhava), which has subsidence as its object or cause, is subsidential (aupasamika). Similarly with regard to destructional (ksayika), destruction-cum-subsidential (ksayopasamika), rising (audayika) and inherent nature (parinamika). These five dispositions (bhava) are the distinctive (asadharana) characteristics - svatattva - of the soul. The subsidential (aupasamika) and the destructional (ksayika) dispositions (bhava) arise only in case of the potential (bhavya) souls; the potential (bhavya) souls are those having the inherent capacity for 204

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paramAlocanAdhikAra 7 - THE SUPREME CONFESSION (INTROSPECTION) liberation. But the third - mixed disposition of destruction-cumsubsidential (ksayopasamika) - arises in case of the non-potential (abhavya) souls too; the non-potential (abhavya) souls are those not having the inherent capacity for liberation. The last two dispositions (bhava) arise in case of the potential (bhavya) as well as the nonpotential (abhavya) souls.1 The potential (bhavya) soul having the self-dependent (svadhina) disposition (bhava) of equanimity (samabhava) that is the inherent nature or capacity - parinama - of the soul, is said to be alunchana - eradication of faults. 1 - see Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 2-1, p. 59. ..................... .. 205

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Niyamasara niyamasAra avikRtikaraNa kA svarUpa - Meaning of removal of perversions (avikstikarana) - kammAdo appANaM bhiNNaM bhAvei vimalaguNaNilayaM / majjhatthabhAvaNAe viyaDIkaraNaM ti viNNeyaM // 111 // jo (jIva) madhyastha-bhAvanA meM karma se bhinna tathA nirmala guNoM ke nivAsa-svarUpa AtmA ko bhAtA hai, use avikRtikaraNa jAnanA caahiye| The one who, with-equanimity (madhyastha-bhava), meditates on his soul that is utterly distinct from karmas and is the abode of pristine qualities (guna), should be known as avikytikarana - removal of perversions. EXPLANATORY NOTE That ascetic (muni, sramana) represents pure-cognition (suddhopayoga) who has right faith and knowledge about the nature of the Self and, shunning everything other than the Self, establishes himself in the Self. He achieves this state through the power of self-restraint (samyama) and austerity (tapa). Devoid of all attachment (raga), he has no concern for anything other than the Self. He does not entertain dispositions of either like or dislike for the objects of the senses. 1 Since pure-cognition (suddhopayoga), with-equanimity (madhyasthabhava) as its hallmark, treats karmas as utterly distinct from the soul and concentrates only on its pristine and indestructible qualities (guna), it is called avikytikarana-removal of perversions. 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 19. ...................... 206

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paramAlocanAdhikAra 7 - THE SUPREME CONFESSION (INTROSPECTION) bhAvazuddhi kA svarUpa - Meaning of purity of thoughts (bhavasuddhi) - madamANamAyalohavivajjiyabhAvo du bhAvasuddhi tti / parikahiyaM bhavvANaM loyAloyappadarisIhiM // 112 // mada (madana, kAma-pariNAma), mAna, mAyA aura lobha se rahita jo bhAva hai, vaha bhAvazuddhi hai, aisA bhavya jIvoM ko lokAloka ke dRSTAoM (sarvajJa bhagavAn) ne kahA hai| The disposition (bhava) that is rid of lust (mada, madana), pride (mana), deceitfulness (maya), and greed (lobha) is the purity of thoughts - bhavasuddhi; this has been proclaimed by the visualizers of the universe (loka) and the non-universe (aloka). EXPLANATORY NOTE Manifestation of the quasi-passion (nokasaya) called male sex-passion (purusaveda) due to the rise of conduct-deluding (caritramohaniya) karma is lust (mada, madana). Pride (mana) is arrogance or haughtiness; it is of eight kinds (see p. 14, ante). Deceitfulness (maya) is committing the acts of demerit clandestinely. Greed (lobha) is not making gifts even for laudable purposes. Or, from the real point-ofview, accepting even an iota of external possession (parigraha) is greed (lobha). The soul, rid of these four dispositions, is the purity of thoughts-bhavasuddhi. isa prakAra zrI kundakundAcArya viracita niyamasAra grantha meM paramAlocanAdhikAra nAma kA sAtavA~ adhikAra samApta huaa| . . . .. . . . . . . . . . . . . . . . . . . . 207

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Niyamasara niyamasAra CHAPT E R -8 zuddhanizcayaprAyazcittAdhikAra THE REAL EXPIATION nizcaya prAyazcitta kA svarUpa - The real expiation (prayascitta) - vadasamidisIlasaMjamapariNAmo karaNaNiggaho bhAvo / so havadi pAyachittaM aNavarayaM ceva kAyavvo // 113 // vrata, samiti, zIla aura saMyamarUpa pariNAma tathA indriya-nigraharUpa jo bhAva hai, vaha prAyazcitta hai| yaha (prAyazcitta) nirantara karane yogya hai| The dispositions (bhava) of observing vows (vrata), carefulness (samiti), supplementary vows (sila), and selfrestraint (samyama), is expiation (prayascitta); this should be practised continuously. EXPLANATORY NOTE The disposition of observing five supreme vows (mahavrata), five regulations (samiti), the supplementary-vows (silavrata)l, and fivefold control of the senses (pancendriya nirodha), constitute expiation (prayascitta). 1 - Withdrawing from the direction - digvirati, from the country or region -desavirati, and from purposeless sinful activity-anarthadandavirati - are three supplementary-vows, called 'gunavrata'. Further, the vow of concentration - samayikavrata, fasting at regular intervals - prosadhopavasavrata, limiting consumable and non-consumable things - upabhoga-paribhogaparimanavrata, and partaking of one's food after feeding the ascetic - atithisamvibhagavrata, are four supplementaryvows, called 'siksavrata'. ........................ 208

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8- THE REAL EXPIATION zuddhanizcayaprAyazcittAdhikAra nizcaya prAyazcitta kA svarUpa - The real expiation (prayascitta) - kohAdisagabbhAvakkhayapahudibhAvaNAe NiggahaNaM / pAyacchittaM bhaNidaM NiyaguNaciMtA ya Nicchayado // 114 // krodhAdika svakIya (vibhAva) bhAvoM ke kSaya Adi kI bhAvanA meM lIna rahanA tathA nijaguNoM kA citavana karanA, yaha nizcaya se prAyazcitta (nirvikAra citta kI prApti) kahA gayA hai| From the real point-of-view, the disposition of eliminating own (impure) thought-activities like anger (krodha), and meditating on the soul's own-qualities (nijaguna), is expiation (prayascitta). EXPLANATORY NOTE The way to eliminate impure thought-activities, like anger (krodha), is to contemplate on own-qualities (nijaguna) of the pure soul. Acarya Pujyapada's Samadhitantram: yadA mohAtprajAyate rAgadveSau tapasvinaH / tadaiva bhAvayetsvasthamAtmAnaM zAmyataH kSaNAt // 39 // jisa samaya kisI tapasvI antarAtmA ke mohanIya karma ke udaya se rAga-dveSAdika utpanna ho jAe~ usI samaya vaha tapasvI apane zuddha Atma-svarUpa kI bhAvanA kre| isase ve rAga-dveSAdika kSaNa bhara meM zAnta ho jAte haiN| Whenever the ascetic- introverted-soul (antaratma)- notices that due to the fruition of deluding karmas imperfections like attachment and aversion are taking him over, he should immediately start contemplating on the pure nature of his soul. This way the imperfections die away instantly. . . . . . . . . . . . . . . . . . . . . . . . 209

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Niyamasara niyamasAra nizcaya prAyazcitta kA svarUpa - The real expiation (prayascitta) - kohaM khamayA mANaM samaddaveNajjaveNa mAyaM ca / saMtoseNa ya lohaM jayadi khu e cahuvihakasAe // 115 // krodha ko kSamA se, mAna ko svakIya mArdava se, mAyA ko Arjava se aura lobha ko saMtoSa se - isa taraha caturvidha kaSAyoM ko jJAnI jIva nizcaya se jItatA hai| Surely, the knowledgeable soul vanquishes the four passions (kasaya) as follows: anger (krodha) by forbearance (ksama), pride (mana) by modesty (mardava), deceitfulness (maya) by straightforwardness (arjava), and greed (lobha) by contentment or purity (sauca). EXPLANATORY NOTE Forbearance - ksama - is the absence of defilement, in form of anger (krodha), in the ascetic, who, as he goes out for food for preserving the body, meets with insolent words, ridicule or derision, disgrace, bodily torment, and so on, from vicious people. Modesty (humility) - mardava - is the absence of arrogance or egotism on account of high birth, rank, and so on. 'Mardava' implies destruction of pride (mana). Straightforwardness - arjava - is freedom from crookedness in activity (yoga). Arjava' implies destruction of deceitfulness (maya). Purity-sauca - is freedom from greed (lobha).1 1 - see Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, p. 353-354. ........................ 210

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8- THE REAL EXPIATION zuddhanizcayaprAyazcittAdhikAra zuddha jJAna ke svIkAra vAle ko nizcaya prAyazcitta - Pure knowledge is real expiation (prayascitta) - ukkiTTho jo boho NANaM tasseva appaNo cittaM / jo dharai muNI NiccaM pAyacchittaM have tassa // 116 // usI (kaSAya vijayI) AtmA kA jo utkRSTa bodha, jJAna athavA citta (citavana) hai, use jo muni nirantara dhAraNa karatA hai usake prAyazcitta hotA hai| The ascetic (sramana, muni, sadhu) who is incessantly absorbed in the soul (atma), characterized by supreme comprehension (bodha), knowledge (jnana) and thought (citta), is expiation (prayascitta). EXPLANATORY NOTE Supreme comprehension (bodha) of the Reality is the hallmark of the soul (atma) which has vanquished the four passions (kasaya), as mentioned in the previous gatha. The same soul has the knowledge (jnana) and thought (citta); thus, comprehension (bodha), knowledge (jnana) and thought (citta) are synonyms. The Sanskrit word 'prayahcitta' or 'prayascitta' denotes supreme thought (citta). Or, it is supreme comprehension (bodha) as well as supreme knowledge (jnana). The ascetic (sramana, muni, sadhu) who is incessantly absorbed in supreme thought (citta), is expiation (prayascitta). . . . . . . . . . . . . . . . . . . . . . . . 211

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Niyamasara tapazcaraNa meM lIna yogIzvareM ko nizcaya prAyazcitta Austerity (tapa) is real expiation (prayascitta) - kiM bahuNA bhaNieNa du varatavacaraNaM mahesiNaM savvaM / pAyacchittaM jANaha aNeyakammANa khayaheU // 117 // bahuta kahane se kyA (lAbha) ? aneka karmoM ke kSaya kA hetu aisA jo maharSiyoM kA uttama tapazcaraNa hai, vaha saba prAyazcitta jAna / niyamasAra Why to drag? All of the excellent austerity (tapa), the cause of destruction of many karmas, that the supreme ascetics (sramana, muni, sadhu) observe is to be known as expiation (prayascitta). EXPLANATORY NOTE Right conduct (samyakcaritra) from the empirical (vyavahara) pointof-view is to observe conventional austerities (vyavahara tapa, like fasting) and, from the real (niscaya) point-of-view, it is to observe internal austerities (niscaya tapa - getting established in the puresoul-substance ). ( see gatha 55, p. 119,ante). Supreme ascetics (sramana, muni, sadhu) observe excellent austerities (tapa), both external (bahiranga ) and internal (antaranga). Infallible cause of destruction of the material-karmas (dravyakarma) as well as the psychic - karmas (bhavakarma), such austerities (tapa) are nothing but expiation (prayascitta). 212 ...........

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8- THE REAL EXPIATION zuddhanizcayaprAyazcittAdhikAra tapa prAyazcitta hai - Austerity (tapa) is expiation (prayascitta) - NatANaMtabhaveNa samajjiyasuhaasuhakammasaMdoho / tavacaraNeNa viNassadi pAyacchittaM tavaM tamhA // 118 // anantAnanta bhavoM dvArA upArjita zubha-azubha karmoM kA samUha tapazcaraNa ke dvArA vinaSTa ho jAtA hai, isaliye tapa prAyazcitta hai| The heap of auspicious (subha) and inauspicious (asubha) karmas, accumulated over infinite births, is destroyed by the conduct (caritra) of austerity (tapa), therefore, austerity (tapa) is expiation (prayascitta). EXPLANATORY NOTE Austerity (tapa) is a potent cause of stoppage (samvara) and dissociation (nirjara) of karmas.1 As the ascetic acquires the power of discrimination between the self and the others, he casts away all dispositions contrary to the soulnature. The man with right faith has nothing to adopt or leave. But on fruition of the conduct-deluding (caritramoha) karmas, he adopts the auspicious (subha) dispositions and leaves these too subsequently. In regard to austerities (tapacara) he adopts: fasting (anasana), reduced diet (avamaudarya), special restrictions (vrttiparisamkhyana), giving up tasty food (rasaparityaga), lonely habitation (viviktasayyasana), mortification of the body (kayaklesa), expiation (prayascitta), reverence (vinaya), service (vaiyavrttya), study (svadhyaya), meditation (dhyana), and renunciation (vyutsarga).2 1 - see Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 9-3, p. 350-351. 2 - see Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 253-254. 213

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Niyamasara dhyAna sarva bhAvoM kA abhAva karane meM samartha hai Meditation (dhyana) gets rid of all dispositions (bhava) - appasarUvAlaMbaNabhAveNa du savvabhAvaparihAraM / sakkadi kAduM jIvo tamhA jhANaM have savvaM // 119 // - AtmasvarUpa jisakA Alambana hai, aise bhAva se jIva sarva bhAvoM kA parihAra (nirAkaraNa) kara sakatA hai; isaliye dhyAna hI sarvasva hai| The disposition that has the soul-nature as its substratum can affect the destruction of all (contrary) dispositions; therefore, meditation - on the soul nature - is everything. niyamasAra EXPLANATORY NOTE 214 1 The distinctive characteristics (svatattva) of the soul (jiva) are the dispositions or thought-activities - bhava - arising from subsidence (upasama), destruction (ksaya), destruction-cum-subsidence (ksayopasama) of karmas, the fruition (udaya) of karmas, and its inherent nature or capacity -parinama. (see p. 204, ante). These five dispositions (bhava) are the distinctive (asadharana) characteristics - svatattva - of the soul. The first four dispositions (bhava) aupasamika, ksayika, ksayopasamika and audayika 'naimittika bhava'. (see p. 205, ante) ....... - The potential (bhavya) soul burns the first four dispositions by the fire of pristine and supreme, inherent capacity of the soul, i.e., the parinamika bhava. The meditation (dhyana) that is directed toward the pure parinamika bhava of the soul is said to encompass all forms of conduct (caritra) - five supreme vows (mahavrata), five regulations (samiti), threefold control (gupti), renunciation (prayascitta), confession (alocana), etc. are called

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zuddha nizcayaprAyazcittAdhikAra nizcaya niyama ( ratnatraya) kA svarUpa The real Three Jewels (ratnatraya) - - 8- THE REAL EXPIATION suhaasuhavayaNarayaNaM rAyAdIbhAvavAraNaM kiccA / appANaM jo jhAyadi tassa du NiyamaM have NiyamA // 120 // zubha-azubha vacana - racanA tathA rAgAdika bhAvoM kA nivAraNa karake jo AtmA ko dhyAtA hai, usake niyama se 'niyama' - arthAt 'ratnatraya' jo niyama se karane yogya hai - hotA hai / He, who meditates on the soul (atma) renouncing all speech-activity - auspicious (subha) and inauspicious (asubha) - and also dispositions of attachment (raga), etc., as a rule, attains the indispensable 'niyama', or, the 'Three Jewels' (ratnatraya). EXPLANATORY NOTE The exertion of the soul to get established in right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra) is the 'niyama'. acarya Nemicandra's Dravyasamgraha: mA ciTThaha mA jaMpaha mA ciMtaha kiMvi jeNa hoi thiro / appA appamma rao iNameva paraM have jjhANaM // 56 // tuma zarIra se kucha bhI ceSTA mata karo, mu~ha se kucha bhI mata bolo, aura mana se kucha bhI mata vicAro, jisase AtmA apane meM hI sthira ho ske| AtmA kA AtmA meM tallIna honA hI paramadhyAna hai| Do not make bodily movements, nor utter any words, nor dilute the focus of the mind; remaining engrossed in your pure Self is real meditation. ....... 215

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Niyamasara niyamasAra nizcaya kAyotsarga kA svarUpa - The real withdrawal-from-bodily-activity (kayotsarga) - kAyAIparadavve thirabhAvaM pariharattu appANaM / tassa have taNusaggaM jo jhAyai NivviyappeNa // 121 // jo kAya Adi paradravya meM sthirabhAva ko chor3akara nirvikalparUpa se (nija) AtmA ko dhyAtA hai, usake kAyotsarga hotA hai| He, who meditates, without-inquisitiveness (nirvikalpa), on the soul (atma), renouncing absorption in all external substances, including the body (kaya), attains real withdrawal-from-bodily-activity (kayotsarga). EXPLANATORY NOTE Acarya Pujyapada's Istopadesa: kimidaM kIdRzaM kasya kasmAtkvetyavizeSayan / svadehamapi nAvaiti yogI yogaparAyaNaH // 42 // dhyAna meM rata yogI 'yaha kyA hai', 'kaisA hai', 'kisakA hai', 'kyoM hai', 'kahA~ hai', ityAdika vikalpoM ko na karate hue apane zarIra ko bhI nahIM jAnatA hai| The yogi engrossed in self-realization is far removed from all inquisitive dispositions about the soul, such as, what is it? what is its nature? whom does it belong to? where does it come from? and where does it reside? He is free from the awareness of even his body. From the empirical (vyavahara) point-of-view, observing complete detachment from the body by adopting a still, standing posture is 216

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zuddhanizcayaprAyazcittAdhikAra 8- THE REAL EXPIATION called withdrawal-from-bodily-activity (kayotsarga). (see Asadhara's Dharmamsta Anagara, verse 8-17, p.567.) However, from the real point-of-view, getting established in the puresoul (paramatma), leaving aside all inquisitiveness, is withdrawalfrom-bodily-activity (kayotsarga). isa prakAra zrI kundakundAcArya viracita niyamasAra grantha meM zuddhanizcayaprAyazcittAdhikAra nAma kA AThavA~ adhikAra samApta huaa| . . . . . . . . . . . . . . . .. . . . . . . 217

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Niyamasara niyamasAra CHAPTER-9 paramasamAdhi adhikAra THE SUPREME MEDITATION paramasamAdhi kA svarUpa - The supreme-meditation (paramasamadhi) - vayaNoccAraNakiriyaM paricattA vIyarAyabhAveNa / jo jhAyadi appANaM paramasamAhI have tassa // 122 // jo vacana ke uccAraNa kI kriyA kA parityAga kara vItarAgabhAva se AtmA ko dhyAtA hai, usake paramasamAdhi hotI hai| He, who, renouncing all speech-activity, meditates with a disposition without-attachment (vitaraga) on the soul (atma), attains supreme-meditation (paramasamadhi). EXPLANATORY NOTE Acarya Pujyapada's Samadhitantram: svabuddhyA yAvadgRhNIyAt kAyavAkcetasAM trayam / saMsArastAvadeteSAM bhedAbhyAse tu nirvRtiH // 62 // jaba taka zarIra, vacana aura mana ina tInoM ko Atmapane kI buddhi se grahaNa kiyA jAtA hai tabhI taka saMsAra hai, aura jaba ina zarIra, vacana aura mana kA AtmA se bhinna hone rUpa abhyAsa kiyA jAtA hai taba mukti kI prApti hotI hai| As long as the body, the speech, and the mind are perceived to be the soul there is whirling around in the cycle of births and deaths - samsara - and when one practices to perceive these three to be different from the soul, liberation is achieved. 218

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paramasamAdhi adhikAra paramasamAdhi kA lakSaNa The mark of supreme-meditation (paramasamadhi) - - 9- THE SUPREME MEDITATION saMjamaNiyamataveNa du dhammajjhANeNa sukkajhANeNa / jo jhAyai appANaM paramasamAhI have tassa // 123 // jo saMyama, niyama aura tapa se tathA dharmyadhyAna aura zukladhyAna ke dvArA AtmA ko dhyAtA hai, usake paramasamAdhi hotI hai| He, who meditates on the soul (atma), with self-restraint (samyama), self-adoration (niyama) and self-absorption (tapa or adhyatma), through virtuous-meditation (dharmyadhyana) and pure-meditation (sukladhyana), attains supreme-meditation (paramasamadhi). EXPLANATORY NOTE Self-restraint (samyama) is control of the senses (indriya). Selfadoration (niyama) is to get established in right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra). Self-absorption (tapa or adhyatma) is meditation by the soul (atma), on the soul, through the soul. Meditation on the soul that is rid of all external activities, influences and concomitants is the real virtuous-meditation (dharmyadhyana). The real pure-meditation (sukladhyana) is performed by the supreme, introverted soul that is rid of all volitions such as meditation (dhyana), object-of-meditation (dhyeya), performer-of-meditation (dhyata), and fruit-of-mediation (dhyana-phala), and which is firmly established in utterly blissful own-substance (nijatattva). The meditation, characterized by the above marks (laksana), is the supreme-meditation (paramasamadhi). In adoration to the fourth Tirthankara, Lord Abhinandananatha, Acarya Samantabhadra composed the following verse: ....... ....... 219

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Niyamasara niyamasAra Acarya Samantabhadra's Svayambhustotra: guNAbhinandAdabhinandano bhavAn dayAvadhUM kSAntisakhImazizriyat / samAdhitantrastadupopapattaye dvayena nairgranthyaguNena cAyujat // (4-1-16) ananta jJAnAdi guNoM kA abhinandana karane ke kAraNa Apa sacce sArthaka 'abhinandana' nAma ko dhAraNa karane vAle ho| Apane kSamA-rUpI sakhI ko dhArane vAlI aisI ahiMsA-rUpI vadhU ko Azraya meM liyA thaa| Apane AtmadhyAna va dharmadhyAna rUpa samAdhi kI prApti ke lie apane ko donoM hI antaraGga va bahiraGga parigraha tyAgarUpa nirgranthapane ke guNa se alaMkRta kiyA thaa| Your name 'Abhinandana' appropriately suggests your growing acclaim for the virtues. You had adopted the grand dame Noninjury (ahimsa) who had Forbearance (ksama) as her friend. For the accomplishment of the supreme-meditation (samadhi) on the Self, you adorned yourself with the quality of bondlessness (nirgrantha) by renouncing all external and internal attachments (parigraha). . . . . . . . . . . . . . . . . . . . . . . . 220

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paramasamAdhi adhikAra 9 - THE SUPREME MEDITATION samatAbhAva ke binA saba vyartha hai - Equanimity is all-important - kiM kAhadi vaNavAso kAyakileso vicittauvavAso / ajjhayaNamoNapahudI samadArahiyassa samaNassa // 124 // samatAbhAva se rahita zramaNa ko vanavAsa, kAyakleza, nAnA prakAra ke upavAsa, adhyayana aura mauna Adi kyA kareMge? arthAt kucha nhiiN| What shall the ascetic (sramana) profit from living in the forest, mortification of the body, fasting of various kinds, studying, and observing silence, if he is without equanimity (samatabhava)? EXPLANATORY NOTE Acarya Pujyapada's Samadhitantram: yasya saspandamAbhAti niHspandena samaM jagat / aprajJamakriyAbhogaM sa zamaM yAti netaraH // 17 // jisa jJAnI jIva ko aneka kriyAoM aura ceSTAoM ko karatA huA zarIrAdi rUpa yaha saMsAra niSceSTa, kASTha-pASaNAdi ke samAna cetanA-rahita jar3a aura kriyA aura sukhAdi anubhavarUpa bhoga se rahita pratIta hone lagatA hai, vaha jIva parama-vItarAgatAmaya usa zAnti-sukha kA anubhava karatA hai jisameM mana-vacana-kAya kA vyApAra tathA indriya-dvAroM se viSaya kA bhoga nahIM kiyA jAtA hai; usase bhinna jIva - dUsarA bahirAtmA jIva - usa zAnti-sukha kA anubhava nahIM karatA hai| The knowledgeable man, when he starts perceiving this throbbing world as listless - inanimate, unmoving and . . . . . . . . . . . . . . . .. . . . . . . 221

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Niyamasara unpleasant - experiences in his being tranquility characterized by supreme equanimity independent of activities of the mind, the speech and the body, and pleasures of the senses. Others cannot experience such tranquility. niyamasAra The instrumental cause for becoming an ascetic is the body, and the body requires food for sustenance. The ascetic therefore accepts food. In order to attain stability of concentration, he also accepts, according to his capacity, fasting. For attaining stability of the mind, he dwells in the solitude of mountainous caves. For accepting food, he has to roam through places where people live. He inherently has the possession (parigraha) of the body (sarira). He has to interact, for study, etc., with other ascetics. He has to use words, the material substance, as the mode of conversation. All these are kinds of possessions for the ascetic, but what is important is not to have a sense of attachment for these possessions. These are minute (suksma) possessions and entertaining a sense of attachment even with these causes a breach of restraint for the ascetic; with these possessions he cannot establish himself in the pure soul-substance.1 1- see Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 267. 222 ........

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paramasamAdhi adhikAra 9 - THE SUPREME MEDITATION sthAyI sAmAyika ke lakSaNa - The marks of the enduring equanimity - virado savvasAvajje tigutto pihididio / tassa sAmAigaM ThAi idi kevalisAsaNe // 125 // jo samasta sAvadya (pApa-sahita kArya) se virata hai, tIna gupti vAlA hai tathA jisane indriyoM ko niruddha kara liyA hai usake sAmAyika (samatAbhAva) sthAyI hai, aisA kevalI bhagavAn ke zAsana meM kahA hai| The Doctrine of Lord Jina has proclaimed that he, who is rid of all sinful (savadya) activity, endowed with the threefold control (gupti), and has confined the senses (indriya), attains enduring equanimity (samayika or samatabhava). EXPLANATORY NOTE The preposition 'sam' means 'to become one'. For instance, ghee merges - becomes one - with the thing mixed. To merge or become one is 'samaya'. That, which has oneness as its object, is 'samayika'. Thus, to become one with the selfis 'samayika'.1 Equanimity (samayika or samatabhava) is to attain the disposition of calmness and composure (samya) by ridding the soul of attachment (raga) and aversion (dvesa). Even the householder, practising equanimity (samayika), is figuratively said to be the observer of great vows (mahavrata): Acarya Amrtacandra's Purusarthasiddhyupaya: sAmAyikaM zritAnAM samastasAvadyayogaparihArAt / bhavati mahAvratameSAmudayepi caritramohasya // 150 // 1- see Asadhara's Dharmamrta Anagara, verse 8-19, p. 568. 223

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Niyamasara niyamasAra ina sAmAyika karane vAle puruSoM ke sampUrNa pApa yogoM kA tyAga ho jAtA hai isaliye cAritra-mohanIya karma ke udaya hone para bhI mahAvrata ho jAtA hai| The householders, due to the absence of all sinful activities during the period of equanimity (samayika), observe great vows (mahavrata), although the conduct-deluding karmas remain in operation. For the time and within the place of his concentration, the householder practising 'samayika'observes great vows - mahavrata - since he is free from minute (suksma) and gross (sthula) injury (hinsa), and other demerits. It is argued that, in that case, the householder should be deemed having perfect restraint - sakalasamyama. But it is untenable as there is the rise of the karmas which destroy complete restraint. In that case he should not be called as observing great vows - mahavrata. No. He is called as observing great vows - mahavrata - figuratively. It is like the generality says figuratively that the auspicious month 'caitra'prevails year-round for the royal household.1 1 - Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 7-21, p. 286-287. 224

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paramasamAdhi adhikAra 9 - THE SUPREME MEDITATION sthAyI sAmAyika ke lakSaNa - The marks of the enduring equanimity - jo samo savvabhUdesu thAvaresu tasesu vA / tassa sAmAigaM ThAi idi kevalisAsaNe // 126 // jo sthAvara athavA trasa saba jIvoM ke prati samabhAva vAlA hai usake sAmAyika sthAyI hai, aisA kevalI bhagavAn ke zAsana meM kahA hai| The Doctrine of Lord Jina has proclaimed that he, who has disposition of calmness and composure (samya) for all living beings - sthavara and trasa - attains enduring equanimity (samayika or samatabhava). EXPLANATORY NOTE The mundane souls are of two kinds, the trasa and the sthavara. Those who are subject to the 'trasa' name-karma (namakarma) are trasa, and those who are governed by the 'sthavara' name-karma are sthavara. Earth-bodied - pythivikayika, water-bodied - jalakayika, fire-bodied - agnikayika, air-bodied - vayukayika, and plant-bodied - vanaspatikayika, are sthavara beings. From the two-sensed beings up to the Omniscient-without-activity (ayogakevali) are designated 'trasa'in the Scripture. The distinction is not based on movability or immovability, but on fruition of 'trasa'and 'sthavara'name-karma.1 The ascetic (sramana), rid of attachment (raga) and aversion (dvesa), has disposition of calmness and composure (samya) for all living beings - sthavara and trasa. He, thus, attains enduring equanimity (samayika or samatabhava). 1 - see Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 7-21, p. 76-77. 225

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Niyamasara niyamasAra sthAyI sAmAyika ke lie AtmA hI upAdeya hai - Hold on to the soul for the enduring equanimity - jassa saNNihido appA saMjame Niyame tave / tassa sAmAigaM ThAi idi kevalisAsaNe // 127 // jisakA AtmA saMyama, niyama tathA tapa meM sannihita rahatA hai usake sAmAyika sthAyI hai, aisA kevalI bhagavAn ke zAsana meM kahA hai| The Doctrine of Lord Jina has proclaimed that he, whose soul (atma) is riveted to self-restraint (samyama), selfadoration (niyama) and self-absorption (tapa or adhyatma), attains enduring equanimity (samayika or samatabhava). EXPLANATORY NOTE Self-restraint (samyama) is control of the senses (indriya). Selfadoration (niyama) is to get established in right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra). Self-absorption (tapa or adhyatma) is meditation by the soul (atma), on the soul, through the soul. (seep. 219, ante). The soul (atma) becomes pure when the karmic dirt clinging to it has been destroyed. Such a soul is called the cause-soul (harana paramatma). When the soul is riveted to self-restraint (samyama), self-adoration (niyama), and self-absorption (tapa), it concentrates on the cause-soul (karana paramatma). It is then said to attain enduring equanimity (samayika or samatabhava). . . . . . . . . . . . . . . . . . . . . . . . 226

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paramasamAdhi adhikAra 9 - THE SUPREME MEDITATION rAga-dveSa se mukta AtmA hI sthAyI sAmAyika - The soul rid of attachment and aversion is the enduring equanimity - jassa rAgo du doso du vigaDiM Na jaNei du / tassa sAmAigaM ThAi idi kevalisAsaNe // 128 // jisake rAga yA dveSa (utpanna na hote hue) vikRti utpanna nahIM karate haiM, usake sAmAyika sthAyI hai, aisA kevalI bhagavAn ke zAsana meM kahA hai| The Doctrine of Lord Jina has proclaimed that he, in whom attachment (raga) and aversion (dvesa) do not cause aberration, attains enduring equanimity (samayika or samatabhava). EXPLANATORY NOTE Acarya Pujyapada's Samadhitantram. rAgadveSAdikallolairalolaM yanmano jalam / sa pazyatyAtmanastattvaM sa tattvaM* netaro janaH // 35 // jisakA mana-rUpI jala rAga-dveSa Adi laharoM se caMcala nahIM hotA, vahI vyakti AtmA ke yathArtha svarUpa - Atmatattva - ko dekhatA hai - anubhava karatA hai, usa Atmatattva ko anya koI - rAga-dveSa Adi kalloloM se Akulitacitta - vyakti nahIM dekha sakatA hai| Only the man whose mind - by way of explanation, water - is not disturbed by the waves of imperfections like attachment and aversion can see (experience) the pure soul-substance; others whose minds are disturbed by the waves of imperfections like attachment and aversion cannot see (experience) the pure soulsubstance. * pAThAntara - tat tattvaM . . . . . . . . . . . . . . . . . . . . . . . 227

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Niyamasara niyamasAra avikSiptaM manastattvaM vikSiptaM bhrAntirAtmanaH / dhArayettadavikSiptaM vikSiptaM nAzrayettataH // 36 // avikSipta - rAga-dveSarUpa pariNati se rahita tathA deha aura AtmA ko eka mAnane rUpa mithyA abhiprAya se rahita jo svarUpa meM sthira hai - vahI mana AtmA kA vAstavika rUpa hai aura rAgAdi-rUpa pariNata huA tathA deha aura AtmA ke bhedajJAna se zUnya mana AtmA kA vibhrama hai - AtmA kA nijarUpa nahIM hai, isalie usa rAga-dveSAdi se rahita mana ko dhAraNa karanA cAhiye aura rAga-dveSAdi se kSubdha hue mana ko Azraya nahIM denA caahiye| The mind that is composed - rid of attachment and aversion, and with ability to discriminate between the body and the soul - is itself the pure soul-nature. Distracted mind that is sullied with attachment and aversion and not able to discriminate between the body and the soul is an illusion of the soul-nature. Therefore, realize the mind that is tranquil and discerning, and relinquish the mind that is agitated and bewildered. Acarya Kundakunda's Pravacanasara: evaM vididattho jo davvesu Na rAgamedi dosaM vA / uvaogavisuddho so khavedi dehubbhavaM dukkhaM // 1-78 // isa prakAra padArtha ke svarUpa ko jAnane vAlA jo puruSa paradravyoM meM rAga athavA dvepa-bhAva ko nahIM prApta hotA hai, vaha upayoga se nirmala arthAt zuddhopayogI huA zarIra se utpanna hue du:kha ko naSTa karatA hai| The man who knows this reality does not entertain dispositions of attachment (raga) and aversion (dvesa) toward external substances; his soul becomes pristine due to pure-cognition (suddhopayoga) and annihilates miseries incidental to the body. 228

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paramasamAdhi adhikAra 9- THE SUPREME MEDITATION Arta aura raudradhyAna kA parityAga hI sthAyI sAmAyika - The soul rid of sorrowful and cruel meditation is the enduring equanimity - jo du aTuM ca rudaM ca jhANaM vajjedi Niccaso / tassa sAmAigaM ThAi idi kevalisAsaNe // 129 // jo nirantara Arta aura raudra dhyAna kA parityAga karatA hai usake sAmAyika sthAyI hai, aisA kevalI bhagavAn ke zAsana meM kahA hai| The Doctrine of Lord Jina has proclaimed that he, who does not entertain the sorrowful (arta) and the cruel (raudra) meditation, attains enduring equanimity (samayika or samatabhava). EXPLANATORY NOTE The four kinds of meditation (dhyana) have already been mentioned - the painful (sorrowful) - arta, the cruel - raudra, the virtuous (righteous) - dharmya, and the pure - sukla. (see p. 175, ante). The former two are inauspicious as these lead to the influx (asrava) of inauspicious karmas or demerit (papa). The four kinds of sorrowful (arta) meditation are: 1) thinking again and again for removal of disagreeable (amanojnya) objects, 2) thinking again and again for regaining the agreeable (manojnya) objects that have been lost, 3) thinking again and again for removal of suffering from pain, and 4) the wish for enjoyment-nidana. Cruel (raudra) meditation relates to injury - himsa, untruth - asatya, stealing-steya, and safeguarding of possessions - visayasamraksana.1 1 - see Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 9-30-33, 9-35, p. 386-390. 229

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Niyamasara niyamasAra puNya-pAparUpa bhAvoM kA parityAga hI sthAyI sAmAyika - The soul rid of dispositions of merit and demerit is the enduring equanimity - jo du puNNaM ca pAvaM ca bhAvaM vajjedi Niccaso / tassa sAmAigaM ThAi idi kevalisAsaNe // 130 // jo nirantara puNya aura pAparUpa bhAvoM kA parityAga karatA hai usake sAmAyika sthAyI hai, aisA kevalI bhagavAn ke zAsana meM kahA hai| The Doctrine of Lord Jina has proclaimed that he, who does not entertain dispositions of merit (punya) and demerit (papa), attains enduring equanimity (samayika or samatabhava). EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: Na hi maNNadi jo evaM Natthi viseso tti puNNapAvANaM / hiMDadi ghoramapAraM saMsAraM mohasaMchaNNo // 1-77 // puNya aura pApa ina donoM meM bheda nahIM hai, aisA isa prakAra jo puruSa nahIM mAnatA hai vaha moha se AcchAdita hotA huA bhayAnaka aura jisakA pAra nahIM aise saMsAra meM bhramaNa karatA hai| The man, enveloped by delusion (moha), who does not believe that there is no difference between merit (punya) and demerit (papa), continues to wander in this dreadful and endless world (samsara). From the transcendental-point-of-view, (niscayanaya) there is no difference between the auspicious (subha) and the inauspicious (asubha) dispositions and between worldly happiness (sukha) and 230

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paramasamAdhi adhikAra 9 - THE SUPREME MEDITATION misery (duhkha). In the same way, there is no difference between merit (punya) and demerit (papa). Both merit and demerit are devoid of the conduct that is the nature (svabhava) of the pure soul. The man who, out of vanity, prefers merit (punya) to demerit (papa) and follows conduct that endows him with the glory of the lords of the devas and the men, suffers from worldly miseries as he ever remains engrossed in the disposition of attachment (raga). He does not engage himself in pure-cognition (suddhopayoga) and suffers misery appertaining to the body while wandering in the world (samsara).1 Acarya Kundakunda's Samayasara: sovaNiyaM pi NiyalaM baMdhadi kAlAyasaM pi jaha purisaM / baMdhadi evaM jIvaM suhamasuhaM vA kadaM kammaM // 4-2-146 // jaise sone kI ber3I bhI puruSa ko bA~dhatI hai aura lohe kI ber3I bhI bA~dhatI hai, isI prakAra zubha yA azubha kiyA huA karma jIva ko bA~dhatA hai (donoM hI bandhanarUpa haiN)| Just like a shackle, whether made of gold or iron, is able to confine a man, similarly both - virtuous and wicked karmas - bind the Self (both are bondage). 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 91. ........................ 231

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Niyamasara niyamasAra nokaSAya rUpa vikArasamUha kA parityAga hI sthAyI sAmAyika - The soul rid of quasi-passions is the enduring equanimity - jo du hassaM raIM sogaM aratiM vajjedi Niccaso / tassa sAmAigaM ThAi idi kevalisAsaNe // 131 // jo dugaMchA bhayaM vedaM savvaM vajjedi Niccaso / tassa sAmAigaM ThAi idi kevalisAsaNe // 132 // jo nirantara hAsya, rati, zoka aura arati kA parityAga karatA hai usake sAmAyika sthAyI hai, aisA kevalI bhagavAn ke zAsana meM kahA hai| jo nirantara jugupsA, bhaya aura saba prakAra ke vedoM kA parityAga karatA hai usake sAmAyika sthAyI hai, aisA kevalI bhagavAn ke zAsana meM kahA hai| The Doctrine of Lord Jina has proclaimed that he, who does not entertain quasi-passions (nokasaya) of laughter (hasya), liking (rati), grief (soka), and disliking (arati), attains enduring equanimity (samayika or samatabhava). The Doctrine of Lord Jina has proclaimed that he, who does not entertain quasi-passions (nokasaya) of disgust (jugupsa), fear (bhaya), and feelings typical of the three sexes, attains enduring equanimity (samayika or samatabhava). EXPLANATORY NOTE The karmas which delude conduct - caritramohaniya - are of two kinds, the quasi-passions-feeling (akasayavedaniya) and the passionsfeeling (kasayavedaniya). The word 'quasi' in quasi-passions (akasaya ........................ 232

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paramasamAdhi adhikAra 9 - THE SUPREME MEDITATION or nokasaya) is used in the sense of 'little' or 'slight'. The quasipassions (akasaya) are nine. The rise of which causes laughter is hasya. The rise of which causes attraction for certain objects is rati. The rise of which causes repulsion for certain objects is arati. The rise of which causes grief or sorrow is soka. The rise of which causes fear is bhaya. The rise of which causes covering of the faults in the self and unearthing of the faults in others is jugupsa. The rise of which causes disposition typical of a woman is striveda. The rise of which causes disposition typical of a man is punveda. The rise of which causes disposition typical of the neuter gender is napumsakaveda.1 1 - see Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 8-9, p. 319-323. 233

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Niyamasara niyamasAra paramasamAdhi adhikAra kA upasaMhAra - Concluding remarks on the enduring equanimity - jo du dhammaM ca sukkaM ca jhANaM jhAedi Niccaso / tassa sAmAigaM ThAi idi kevalisAsaNe // 133 // jo nirantara dharmyadhyAna aura zukladhyAna ko dhyAtA hai usake sAmAyika sthAyI hai, aisA kevalI bhagavAn ke zAsana meM kahA hai| The Doctrine of Lord Jina has proclaimed that he, who is incessantly engaged in virtuous-meditation (dharmyadhyana) and pure-meditation (sukladhyana), attains enduring equanimity (samayika or samatabhava). EXPLANATORY NOTE Virtuous-meditation (dharmyadhyana) and pure-meditation (sukladhyana) have already been discussed. (see p. 219, ante). Acarya Umasvami's Tattvarthasutra: pare mokSahetU // 9-29 // jo cAra prakAra ke dhyAna kahe unameM se anta ke do arthAt dharmyadhyAna aura zukladhyAna mokSa ke kAraNa haiN| The last two subdivisions of meditation - dhyana - are the causes of liberation (moksa). The virtuous (dharmya) and the pure (sukla) meditation are the causes of liberation. It follows from this that the sorrowful (arta) and the cruel (raudra) meditation are the causes of transmigration. isa prakAra zrI kundakundAcArya viracita niyamasAra grantha meM paramasamAdhi adhikAra nAma kA nauvA~ adhikAra samApta huaa| . . . . . . . . . . . . . . . . . . . . . . . . 234

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CHAPT E R - 10 paramabhakti adhikAra THE SUPREME DEVOTION ratnatraya ke svarUpa kA kathana - The Three Jewels (ratnatraya) - sammattaNANacaraNe jo bhattiM kuNai sAvago samaNo / tassa du NivvudibhattI hodi tti jiNehi paNNattaM // 134 // jo zrAvaka athavA zramaNa samyagdarzana, samyagjJAna aura samyakcAritra meM bhakti karatA hai, use nirvRti-bhakti (nirvANa-bhakti) hai, aisA jinendra bhagavAn ne kahA hai| Lord Jina has proclaimed that the householder (sravaka) or the ascetic (sramana) who has devotion to right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra), has devotion (bhakti) to liberation (nirvana) - nirurtibhakti. EXPLANATORY NOTE The Three Jewels (ratnatraya) - right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra) - constitute the path to liberation (nirvana). The householder (sravaka)l and the ascetic (sramana) who have devotion to the Three Jewels (ratnatraya) are said to have devotion to liberation (nirvana). 1 - The householder (sravaka) has eleven stages (pratima) of conduct: 1) darsanika, 2) vratika, 3) samayika, 4) prosadha, 5) sacittatyaga, 6) ratribhuktivirata, 7) brahmacari, 8) arambhavinivrtta, 9) parigrahavirata, 10) anumativirata, and 11) uddistavirata. 235

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Niyamasara niyamasAra vyavahArapradhAna siddha bhakti kA svarUpa - The (empirical) devotion to the liberated souls - mokkhaMgayapurisANaM guNabhedaM jANiUNa tesiM pi / jo kuNadi paramabhattiM vavahAraNayeNa parikahiyaM // 135 // jo (zrAvaka athavA zramaNa) mokSagata (mokSa ko prApta) puruSoM ke guNabheda (guNavizeSa) ko jAnakara unakI bhI parama bhakti karatA hai, use bhI vyavahAranaya se nirvRti-bhakti (nirvANa-bhakti) kahI hai| The one, who, after knowing their qualities, puts his supreme devotion to the liberated souls - the Siddha, too, is empirically said to have devotion to liberation (nirvana) - nirurtibhakti. EXPLANATORY NOTE Acarya Samantabhadra's Ratnakarandaka-sravakacara: vidyAdarzanazaktisvAsthyaprahlAdatRptizuddhiyujaH / niratizayA niravadhayo niHzreyasamAvasanti sukham // 132 // kevalajJAna, kevaladarzana, anantavIrya, parama udAsInatA, anantasukha, tRpti (AkAMkSA kA abhAva) aura zuddhi (dravyakarma aura bhAvakarma mala se rahita) ko prApta tathA (vidyAdiguNasambandhI) hInAdhikatA se aura kAla kI avadhi se rahita jIva sukha-svarUpa mokSarUpa niHzreyasa meM nivAsa karate haiN| The souls which attain liberation (moksa) dwell in uniform and eternal bliss characterized by infinite knowledge, infinite faith, infinite energy, complete equanimity, infinite bliss, absolute desirelessness, and utmost purity (being rid of all material and psychic karmas). 236

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10 - THE SUPREME DEVOTION paramabhakti adhikAra Acarya Nemicandra's Trilokasara: cakkikuruphaNisureMdesahamiMde jaM suhaM tikAlabhavaM / tatto aNaMtaguNidaM siddhANaM khaNasuhaM hodi // 560 // cakravartI, bhogabhUmi, dharaNendra, devendra aura ahamindroM kA sukha kramazaH eka dUsare se anantaguNA, anantaguNA hai| ina sabake trikAlavartI sukhoM se siddhoM kA eka kSaNa kA bhI sukha anantaguNA hai| The happiness appertaining to the king of kings (cakravarti), the resident of the regions of enjoyment (bhogabhumi), the lord of the lower celestials, the lord of the heavenly kalpa, and the lord of the heavens beyond the kalpa, is successively infinitely more. The supreme happiness or bliss that appertains to the Siddha paramesthi, however, can only be described as: "Just one instant of bliss that the Siddha paramesthi enjoys is infinitely more than the combined happiness that all the above mentioned worldly-beings (jiva) enjoy during the course of their past, present and future lives." The supreme happiness of the Siddha paramesthi is indescribable; it is beyond the senses, self-dependent, and devoid of fluctuations or impediments whatsoever. The happiness of the worldly jiva, on the other hand, is sense-perceived, dependent on outside objects, and characterized by unease or anxiety. As the tongue of the man suffering from acid reflux is not able to savour the most delectable food, similarly, the soul which is soiled with the karmic dirt is not able to feel or depict the supreme, unbounded happiness that appertains to the liberated soul. . . . . . . . . . . . . . . . . . 237

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Niyamasara niyamasAra nija paramAtmA kI bhakti kA svarUpa - The devotion to the 'Self' - mokkhapahe appANaM ThaviUNa ya kuNadi NivvudI bhattI / teNa du jIvo pAvai asahAyaguNaM NiyappANaM // 136 // mokSamArga meM apane AtmA ko samyak prakAra se sthApita kara jo nirvRti (nirvANa) kI bhakti karatA hai, usase jIva asahAya (svApekSa) guNoM se yukta nija AtmA ko prApta karatA hai| The soul (jiva) which, after setting in on the path to liberation, has devotion to liberation (nirvana) - nirvitibhakti - attains the 'Self that is endowed with the independent (self-dependent) qualities (guna). EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: evaM jiNA jiNiMdA siddhA maggaM samuTThidA samaNA / jAdA Namotthu tesiM tassa ya NivvANamaggassa // 2-107 // isa pUrvokta prakAra se samyagdarzana-jJAna-cAritramayI zuddhAtma-pravRttirUpa mokSamArga ke prati udyamI hokara prApta hue jo usI bhava se mokSa jAne vAle sAmAnya caramazarIrI jIva, arhanta pada ke dhAraka tIrthaMkara aura eka, do paryAya dhAraNa kara mokSa jAne vAle aise mokSAbhilASI muni haiM ve mokSa meM siddha avasthA ko prApta hue haiM una sabako tathA zuddhAtmA kI pravRttimayI anubhava-rUpa mokSamArga ko dravya-bhAvarUpa namaskAra hove| My salutation to the Omniscient Lords (the kevali), the Fordmakers (the Tirthankara), and the Most Worthy Ascetics (sramana) treading the aforementioned path that leads to the . . . . . . . . . . . . . . . . . . . . . . . . 238

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paramabhakti adhikAra 10 - THE SUPREME DEVOTION status of the Liberated Soul (the Siddha), and also to the path to liberation (moksa, nirvana). The worthy ascetic (muni, sramana) who is established in purecognition (suddhopayoga) is the final wish-fulfilling abode; nothing more remains to be attained. This pure-cognition (suddhopayoga) is the path to liberation; it is infinite perception (darsana) and knowledge (jnana); it is liberation (nirvana, moksa); it is the liberatedsoul (the Siddha). All excellent states spring from pure-cognition (suddhopayoga).1 1 - see Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 334. . . . . . . . . . . . . . . . . 239

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niyamasAra Niyamasara nizcaya yogabhakti kA svarUpa - The devotion to concentration of the mind - rAyAdIparihAre appANaM jo du juMjade sAhU / so jogabhattijutto idarassa ya kiha have jogo // 137 // jo sAdhu apane AtmA ko rAgAdika ke parihAra meM lagAtA hai vaha yogabhakti se yukta hai, anya (sAdhu) ke yoga kisa prakAra ho sakatA hai? The ascetic (muni, sramana) who rids his soul of attachment (raga), etc., has devotion to concentration of the mind - yogabhakti. How can others have such concentration of the mind? EXPLANATORY NOTE Acarya Pujyapada's Istopadesa: saMyamya karaNagrAmamekAgratvena cetasaH / AtmAnamAtmavAn dhyAyedAtmanaivAtmani sthitam // 22 // mana kI ekAgratA se indriyoM ko vaza meM kara jisane svacchanda vRtti dhvasta-naSTa kara dI hai, aisA puruSa apane meM hI sthita AtmA ko apane hI dvArA dhyaave| The man who has overpowered his senses through the fire of concentration of the mind should, seated in his own Self, contemplate on the Self, through the medium of the Self. . . . . . . . . . . . . . . . . . . . . . . . 240

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10 - THE SUPREME DEVOTION paramabhakti adhikAra nizcaya yogabhakti kA svarUpa - The devotion to concentration of the mind - savvaviyappAbhAve appANaM jo du juMjade sAhU / so jogabhattijutto idarassa ya kiha have jogo // 138 // jo sAdhu apane AtmA ko sarva vikalpoM ke abhAva meM lagAtA hai vaha yogabhakti se yukta hai, anya (sAdhu) ke yoga kisa prakAra ho sakatA hai? The ascetic (muni, sramana) who rids his soul of all volitions (vikalpa), has devotion to concentration of the mind - yogabhakti. How can others have such concentration of the mind? EXPLANATORY NOTE Acarya Pujyapada's Samadhitantram: tyaktvaivaM bahirAtmAnamantarAtmavyavasthitaH / bhAvayetparamAtmAnaM sarvasaMkalpavarjitam // 27 // isa prakAra bahirAtmapane ko chor3akara antarAtmA meM sthita hote hue sarva saMkalpa-vikalpoM se rahita hokara paramAtmA kA dhyAna karanA caahie| Leaving aside the extroverted-soul (bahiratma) and getting established in the introverted-soul (antaratma) by renouncing all volitions, one should meditate on the pure-soul (paramatma). . . . . . . . . . . . . . . . . . . . . . . . 241

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Niyamasara niyamasAra jina-kathita tattvoM meM AtmA ko lagAnA yoga hai - Concentration of the mind is to meditate on the Reality - vivarIyAbhiNivesaM paricattA joNhakahiyataccesu / jo juMjadi appANaM NiyabhAvo so have jogo // 139 // jo viparIta abhiniveza (abhiprAya) kA parityAga karake jinendradeva dvArA kathita tattvoM meM AtmA ko lagAtA hai, usakA vaha nijabhAva hI yoga hai| The disposition of the soul, rid of all misapprehension and fixed on the reality of the substances as expounded by Lord Jina, is concentration of the mind - yoga. EXPLANATORY NOTE Acarya Amrtacandra's Purusarthasiddhyupaya: jIvAjIvAdInAM tattvAnAM sadaiva kartavyam / zraddhAnaM viparItAbhinivezaviviktamAtmarUpaM tat // 22 // jIva-ajIva Adika tattvoM kA mithyA abhiprAyarahita-mithyAjJAnarahita sadA hI zraddhAna-vizvAsa-abhirUci-pratIti karanA cAhiye, vahI zraddhAna AtmA kA svarUpa hai, arthAt AtmA se bhinna padArtha nahIM hai| Right-faith (samyagdarsana) entails belief in substances like the soul (jiva) and the non-soul (ajiva) without delusion and misapprehension. Such faith is the own-nature of the soul; it is not anything different from the soul. 242

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10 - THE SUPREME DEVOTION paramabhakti adhikAra yogabhakti se hI nirvRti-sukha - Perfect bliss comes only from concentration of the mind - usahAdijiNavariMdA evaM kAUNa jogavarabhattiM / NivbudisuhamAvaNNA tamhA dharu jogavarabhattiM // 140 // RSabhAdi jinezvara isa prakAra uttama yogabhakti karake nirvRti-sukha ko prApta hue; isaliye tuma bhI isa uttama yogabhakti ko dhAraNa kro| Supreme Lords, including Rsabhanatha, have attained Perfect Bliss - nirurti-sukha - only through devotion to concentration of the mind - yogabhakti; therefore, you also have recourse to concentration of the mind - yogabhakti. EXPLANATORY NOTE All the Supreme Lords (the Tirthankara), including the first of them, Lord Rsabhanatha, have attained the status of the Liberated Soul (the Siddha) by following the path that relied on devotion to concentration of the mind - yogabhakti. There is no other path that leads to liberation (nirvana, moksa). isa prakAra zrI kundakundAcArya viracita niyamasAra grantha meM paramabhakti adhikAra nAma kA dasavA~ adhikAra samApta huaa| . . . . . . . . . . . . . . . . . . . . . . . 243

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CHAPT E R - 11 nizcayaparamAvazyaka adhikAra THE SUPREME ESSENTIAL Avazyaka zabda kI nirukti The supreme-essential (paramavasyaka) - jo Na havadi aNNavaso tassa du kammaM bhaNaMti AvAsaM / kammaviNAsaNajogo Nivvudimaggo tti pijjutto // 141 // jo anyavaza nahIM hai (arthAt jo jIva anya ke vaza nahIM hai) use Avazyaka karma kahate haiM (arthAt usa jIva ko Avazyaka karma hai, aisA parama yogIzvara kahate haiN)| karmoM kA nAza karane vAlA jo yoga hai vaha nirvRti (nirvANa) kA mArga hai, aisA kahA hai| To be independent, i.e., not dependent on others, is called the essential (avasyaka) duty (karma) of the soul (jiva). The concentration (yoga) that results in destruction of karmas is the path to liberation. EXPLANATORY NOTE From theempirical (vyavahara) point-of-view, the sixessential duties of the ascetic are: 1) equanimity (samayika), 2) adoration of the twenty-four Tirthankara (caturvinsatistava), 3) making obeisance to the Perfect One (vandana), 4) repentance for past sinful activity (pratikramana), 5) renunciation of future sinful activity (pratyakhyana), and 6) observing complete detachment from the body in a still, standing posture (kayotsarga). (see Asadhara's Dharmamrta Anagara, verse 8-17, p. 567.) Some texts mention the study of the Scripture (svadhyaya), in place of 244

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nizcayaparamAvazyaka adhikAra 11 - THE SUPREME ESSENTIAL renunciation of future sinful activity (pratyakhyana), as an essential duty. From the real, transcendental (niscaya) point-of-view, however, the self-dependent soul that is ever engrossed in concentration (yoga) on the Self (svatma) is the supreme-essential (paramavasyaka). When the ascetic (muni, sramana) is engaged in pure-cognition (suddhopayoga), his activities are with due diligence; his cognition (upayoga) is not tainted with dispositions of attachment (raga) and aversion (dvesa). His disposition of non-injury (ahimsa) keeps him free from the bondage of karmas. When the threefold activity of the body, the sense-organ of speech and the mind is curbed well, there is no inflow of karmas due to the activity, and consequently there is stoppage (samvara) of influx (asrava). Complete control of the bodily activity - kayagupti, the vocal activity - vacana-gupti, and the mental activity - manogupti is the supremeessential (paramavasyaka). It is the path to liberation (moksa, nirvana). . . . . . . . . . . . . . . . . . 245

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Niyamasara niyamasAra Avazyaka yukti kA niruktArtha - The effect of observing the supreme-essential (paramavasyaka) - Na vaso avaso avasassa kamma vAvassayaM ti boddhavvA / jutti tti uvAaM ti ya Niravayavo hodi NijjuttI // 142 // jo (anya ke) vaza nahIM hai vaha 'avaza' hai aura avaza kA jo karma hai vaha 'Avazyaka' hai, aisA jAnanA; vaha (azarIrI hone kI) yukti arthAt upAya hai, usase jIva niravayava (arthAt azarIrI athavA siddha) hotA hai, aisI nirukti hai| bhAvArtha - zabda se nikalane vAle artha ko nirukta artha kahate haiN| yahA~ Avazyaka yukti zabda kA aisA hI artha batalAyA gayA hai| To be independent of others, i.e., self-dependent, is 'avasa'. Know that the duty (karma) of the avasa' is the essential (avasyaka). The essential (avasyaka) is the means (ukti) of attaining the bodyless (asarira) state of the soul. This is the etymological meaning - nirukti - of the word 'means' (ukti). EXPLANATORY NOTE The ascetic who is self-dependent (avasa) certainly performs the essential-duty (avasyaka karma). The ascetic becomes self-dependent (avasa) when he is not dependent on any external objects, including the body (sarira). Such self-dependent (avasa) ascetic absorbs himself in the real virtuous-meditation (dharmyadhyana). And, the real virtuous-meditation (dharmyadhyana) is his essential-duty (avasyaka karma) - the means (ukti) of attaining the bodyless (asarira) state of the soul, i.e., the state of liberation (moksa, nirvana). 246

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11 - THE SUPREME ESSENTIAL nizcayaparamAvazyaka adhikAra Acarya Pujyapada's Samadhitantram: dehAntaragate/jaM dehe'sminnAtmabhAvanA / bIjaM videhaniSyatterAtmanyevAtmabhAvanA // 4 // karmodayavaza grahaNa kiye hue isa zarIra meM AtmA kI jo bhAvanA hai - zarIra ko hI AtmA mAnanA hai - vahI bhavAntara meM bhI zarIra ke prApta hote rahane kA mUla kAraNa hai aura apanI AtmA meM hI AtmA kI jo bhAvanA hai - AtmA ko hI AtmA mAnanA hai - vaha zarIra ke sarvathA tyAgarUpa mukti kA mUla kAraNa hai| The belief that this karma-generated body is nothing but the soul is the cause of assuming a new karma-generated body on culmination of life, i.e., such belief leads to wandering in the world. To develop belief on the pure soul through contemplation on own soul is the source of getting rid of the karma-generated body i.e., such belief leads to eschewing the karma-generated body forever and thereby attaining liberation. . . . . . . . . . . . . . . . .. . . . . . . 247

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Niyamasara niyamasAra anyavaza sAdhu kA Avazyaka karma nahIM hai - The ascetic who is dependent on others does not observe the supreme-essential (paramavasyaka) - vaTTadi jo so samaNo aNNavaso hodi asuhabhAveNa / tamhA tassa du kammaM AvassayalakkhaNaM Na have // 143 // jo zramaNa azubha bhAva se pravRtti karatA hai vaha anyavaza hai, isaliye usake Avazyaka karma kA lakSaNa nahIM hai| bhAvArtha - avaza sAdhu kA karma Avazyaka hai; anyavaza sAdhu kA karma Avazyaka nahIM hai| The ascetic (sramana) with inauspicious (asubha) disposition is dependent-on-others (anyavasa); he does not exhibit the mark (laksana) of the essential-duty (avasyaka karma). EXPLANATORY NOTE The ascetic (sramana) who gets absorbed in inauspicious (asubha) dispositions, like attachment (raga), is not self-dependent (avasa); he is dependent on external objects that are distinct from own-nature (svarupa). He is not established in the real virtuous-meditation (dharmyadhyana). Although he has the external mark of the ascetic but does not exhibit the internal mark that comprises the essentialduty (avasyaka karma). He, therefore, is a false-ascetic (sramanabhasa). 248

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nizcayaparamAvazyaka adhikAra 11 - THE SUPREME ESSENTIAL anyavaza sAdhu kA Avazyaka karma nahIM hai - The ascetic who is dependent on others does not observe the supreme-essential (paramavasyaka) - jo caradi saMjado khalu suhabhAve so havei aNNavaso / tamhA tassa du kammaM AvAsayalakkhaNaM Na have // 144 // nizcaya se jo (zramaNa) saMyata rahatA huA zubha-bhAva meM pravRtti karatA hai vaha anyavaza hai, isaliye usake Avazyaka karma kA lakSaNa nahIM hai| bhAvArtha - jo zramaNa zubha bhAvoM meM pravRtti karatA hai vaha avaza nahIM hai kintu anyavaza hai, isaliye usakA karma Avazyaka nahIM kahalAtA hai| The ascetic (sramana) who, although adept in restraint (samyama) but engages in auspicious (subha) disposition, is dependent-on-others (anyavasa); he does not exhibit the mark (laksana) of the essential-duty (avasyaka karma). EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: asuhovaogarahido suhovajutto Na aNNadaviyammi / hojjaM majjhattho'haM NANappagamappagaM jhAe // 2-67 // mithyAtva, viSaya, kaSAyAdi rahita huA, zubhopayoga-rUpa bhAvoM meM bhI upayoga nahIM karane vAlA aura zubha-azubha dravya tathA bhAva-rUpa para-bhAvoM meM madhyavartI huA arthAt donoM ko samAna mAnane vAlA aisA sva-para-vivekI maiM jJAnasvarUpa zuddha jIva-dravya (AtmA) kA parama samarasI-bhAva meM magna huA dhyAna (anubhava) karatA huuN| Rid of inauspicious-cognition (asubhopayoga), also not having ........................ 249

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Niyamasara niyamasAra dispositions of auspicious-cognition (subhopayoga), and with a sense of equanimity towards all other substances (dravya), I, with knowledge as my innate nature, meditate on the pure soulsubstance (jivadravya, atma). Impure-cognition (asuddhopayoga), in form of auspicious-cognition (subhopayoga) as well as inauspicious-cognition (asubhopayoga), is the cause of union of the foreign matter - material-karmas (dravyakarma) with my soul (jiva). Both, auspicious-cognition (subhopayoga) and inauspicious-cognition (asubhopayoga), are due to fruition, mild and severe, of the deluding (mohaniya) karmas; these are not the nature of my pure soul (jiva); these are generated due to the foreign matter. Therefore, I adopt equanimity; I do not accept this foreign matter. This way, I get rid of impure-cognition (asuddhopayoga). I establish myself, eternally and firmly, in my pure soulnature; I adopt pure-cognition (suddhopayoga). This effort of mine, to establish myself in soul-nature through pure-cognition (suddhopayoga), is my preparation for getting rid of all causes of union of the foreign matter with my soul. It is the path to liberation. It is, in fact, my assurance for the attainment of liberation (moksa). It is the pure state of my soul (atma), rid of the dispositions of the doer (karta) and the enjoyer (bhokta), and without influx (asrava) or bondage (bandha) of karmas. It is the state of the liberated soul.1 1- see Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 204-205. 250 .......

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nizcayaparamAvazyaka adhikAra 11 - THE SUPREME ESSENTIAL dravya-guNa-paryAya ke vikalpa vAlA bhI anyavaza sAdhu - The ascetic with volition of substance-quality-mode, too, is dependent-on-others (anyavasa) - davvaguNapajjayANaM cittaM jo kuNai so vi aNNavaso / mohaMdhayAravavagayasamaNA kahayaMti erisayaM // 145 // jo (zramaNa) dravya, guNa aura paryAyoM ke madhya meM, arthAt unake vikalpoM meM, apanA citta lagAtA hai vaha bhI anyavaza hai, aisA moharUpI andhakAra se rahita muni kahate haiN| He, whose thought-activities revolve around the substance-quality-mode (dravya-guna-paryaya), too, is dependent-on-others (anyavasa); this has been proclaimed by the ascetics (sramana) rid of the darkness of delusion (moha). EXPLANATORY NOTE Acarya Kundakunda's Samayasara: Na vi pariNamadi Na giNhadi uppajjadi Na paradavvapajjAe / NANI jANato vi hu poggalakamma aNeyavihaM // 3-8-76 // jJAnI aneka prakAra ke paudgalika karmoM ko jAnatA huA bhI nizcaya se paradravya kI paryAyoM meM na una svarUpa pariNamana karatA hai, na unheM grahaNa karatA hai, na una rUpa utpanna hotA hai| The knowledgeable (jnani), while knowing the various kinds of the karmic matter, surely does not get transformed into the modes (paryaya) of these alien substances, or assimilates these, or gets transmuted into their form. . . . . . . . . . . . . . . . . . . . . . . . 251

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Niyamasara niyamasAra avaza sAdhu kA svarUpa - The nature of the self-dependent (avasa) ascetic - paricattA parabhAvaM appANaM jhAdi NimmalasahAvaM / appavaso so hodi hu tassa du kammaM bhaNaMti AvAsaM // 146 // jo parabhAva kA parityAga kara nirmala svabhAva vAle AtmA ko dhyAtA hai vaha nizcaya se Atmavaza hai, aura use Avazyaka karma kahate haiN| He, who meditates on the soul that is pristine (nirmala) by nature, certainly, is self-dependent (avasa or atmavasa); this is known as the essential-duty (avasyaka harma). EXPLANATORY NOTE Acarya Kundakunda's Samayasara: jIvo carittadaMsaNaNANaThido taM hi sasamayaM jANe / poggalakammapadesaTThidaM ca taM jANa parasamayaM // 1-2-2 // jo jIva zuddha darzana-jJAna-cAritra meM sthita hai, use nizcaya se svasamaya jAno, aura jo jIva paudgalika karmapradezoM meM sthita hai, usako parasamaya jaano| vizeSa - yahA~ jANe pada mumukSuoM ke lie svecchApUrvaka jAnane ke Azaya meM prayukta huA hai, arthAt yaha pada icchAvAcaka hai aura jANa pada AjJAvAcaka hai| Know that the jiva (soul) that rests on pure faith, knowledge. and conduct, alone, is the Real Self. The one conditioned by the karmic matter is to be known as the impure self. Note: The souls that rest on the pure self are called the Real Self. Only the Arhat and the Siddha are the Real Self. All other souls, up to the spiritual stage of destroyed-delusion (ksinakasaya) are other than the Real Self. . . . . . . . . . . . . . . . . . . . . . . . . 252

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nizcayaparamAvazyaka adhikAra 11 - THE SUPREME ESSENTIAL zuddhanizcaya Avazyaka prApti kA upAya - The means to attain the essential-duty (avasyaka) - AvAsaM jai icchasi appasahAvesu kuNadi thirabhAvaM / teNa du sAmaNNaguNaM saMpuNNaM hodi jIvassa // 147 // yadi tU Avazyaka kI icchA karatA hai to AtmasvabhAva meM sthirabhAva ko kara, usase hI jIva kA zrAmaNyaguNa (munidharma) pUrNa hotA hai| If you wish to attain the essential (avasyaka), concentrate on the soul-nature (atmasvabhava); this only results in the soul's perfection in asceticism. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: daMsaNaNANacarittesu tIsu jugavaM samuTThido jo du / eyaggagado tti mado sAmaNNaM tassa paDipuNNaM // 3-42 // jo puruSa samyagdarzana, samyagjJAna, samyakcAritra ina tIna bhAvoM meM eka hI samaya acchI taraha udyamI huA pravartatA hai vaha ekAgratA ko prApta hai, aisA kahA hai, aura usI puruSa ke yatipada pUrNa huA jaannaa| The ascetic (muni, Sramana) who is well-established in the trio of right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra), simultaneously, is said to have attained concentration (ekagrata). And, only such an ascetic follows perfect asceticism. . . . . . . . . . . . . . . . .. . . . . . . 253

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Niyamasara niyamasAra Avazyaka karane kI preraNA - Perform the essential-duty (avasyaka) - AvAsaeNa hINo pabbhaTTo hodi caraNado samaNo / puvvuttakameNa puNo tamhA AvAsayaM kunjA // 148 // kyoMki Avazyaka se rahita zramaNa cAritra se prabhraSTa (atyanta-bhraSTa) hai, aura isaliye pUrvokta krama se (vidhi se) Avazyaka karanA caahiye| Since the ascetic (muni, sramana) devoid of the essential (avasyaka) is far away from the conduct (caritra), therefore, it is necessary to perform the essential (avasyaka) in the aforesaid manner. EXPLANATORY NOTE It has already been mentioned that, from the empirical (uyavahara) point-of-view, the six essential duties of the ascetic (muni, sramana) are: 1) equanimity (samayika), 2) adoration of the twenty-four Tirthankara (caturvinsatistava), 3) making obeisance to the Perfect One (vandana), 4) repentance for past sinful activity (pratikramana), 5) renunciation of future sinful activity (pratyakhyana), and 6) observing complete detachment from the body in a still, standing posture (kayotsarga). (see p. 244-245, ante). The ascetic who is lax in performing these essential duties is said to be far away from the empirical conduct (caritra). From the real, transcendental (niscaya) point-of-view, however, the ascetic devoid of the essential (avasyaka), as defined in this chapter, is far away from the real conduct (caritra). Real virtuous-meditation (dharmyadhyana) and real pure-meditation (sukladhyana) establish the soul in utterly blissful own-substance (nijatattva). And, that is the real conduct (caritra). . . . . . . . . . . . . . . . . . . . . 254

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11 - THE SUPREME ESSENTIAL nizcayaparamAvazyaka adhikAra antarAtmA aura bahirAtmA - The introverted- and the extroverted-soul - AvAsaeNa jutto samaNo so hodi aMtaraMgappA / AvAsayaparihINo samaNo so hodi bahirappA // 149 // jo zramaNa Avazyaka se yukta hai vaha antarAtmA hai, aura jo Avazyaka se rahita hai vaha zramaNa bahirAtmA hai| The ascetic (muni, sramana) equipped with the essential (avasyaka) is the introverted-soul (antaratma), and the ascetic without the essential (avasyaka) is the extroverted-soul (bahiratma). EXPLANATORY NOTE Acarya Pujyapada's Samadhitantram: bahistuSyati mUDhAtmA pihitajyotirantare / tuSyatyantaH prabuddhAtmA bahirvyAvRttakautukaH // 60 // antaraGga meM jisakI jJAnajyoti moha se AcchAdita ho rahI hai - jise AtmasvarUpa kA viveka nahIM - aisA bahirAtmA bAhya zarIrAdi parapadArthoM meM hI Ananda mAnatA hai kintu prabodha ko prApta ho gayA hai AtmA jisakA aisA svarUpa-vivekI antarAtmA bAhya zarIrAdi parapadArthoM meM anurAga-rahita huA apane antaraMga AtmasvarUpa meM hI Anandita rahatA hai| The extroverted-soul (bahiratma) whose inner light of knowledge is obscured by delusion seeks enjoyment in external objects like the body; the knowledgeable introverted-soul (antaratma), however, gets indifferent to external objects and seeks enjoyment in own soul. . . . . . . . . . . . . . . . . . . . . . . . 255

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Niyamasara niyamasAra Acarya Kundakunda's Rayanasara: missotti bahirappA taratamayA turiya aMtarappa jahaNNA / saMttottimajjhimaMtara khINuttara paramajiNasiddhA // 146 // prathama (mithyAtva) guNasthAna se tIsare (mizra) guNasthAna meM jIva bahirAtmA hai, vizuddhi ke tAratamya kI apekSA caturtha (asaMyatasamyagdRSTi) guNasthAna meM jIva jaghanya antarAtmA hai, paJcama (saMyatAsaMyata) guNasthAna se gyArahaveM / (upazAnta-kaSAya) guNasthAna paryanta madhyama antarAtmA hai, tathA bArahaveM (kSINakaSAya) guNasthAnavartI uttama antarAtmA hai| terahaveM (sayogakevalI), caudahaveM (ayogakevalI) guNasthAnavartI arihaMta-jina, tathA siddha-parameSThI paramAtmA haiN| Those in the first three stages of spiritual development are the extroverted-souls (bahiratma). Progressively thereafter - as purity of the soul gets refined - those in the fourth stage (asamyatasamyagdrsti) are the lowest introverted-soulsjaghanya antaratma, in the fifth (samyatasamyata) to the eleventh (upasanta-kasaya) stages are the medium introvertedsouls - madhyama antaratma, and in the twelfth stage (hsinakasaya) are the highest introverted-souls-uttama antaratma. Those in the thirteenth (sayogakevali) and the fourteenth (ayogakevali) stages, and the emancipated souls (the Siddha) are the pure-souls (paramatma). . . . . . . . . . . . . . . . . . . . . . . . 256

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11 - THE SUPREME ESSENTIAL nizcayaparamAvazyaka adhikAra bAhya aura antara jalpa ke nirAkaraNa se antarAtmA - The introverted-soul does not talk, internally or externally - antarabAhirajappe jo vaTTai so havei bahirappA / jappesu jo Na vaTTai so uccai aMtaraMgappA // 150 // jo (zramaNa) antarjalpa aura bAhyajalpa meM vartatA hai vaha bahirAtmA hai aura jo jalpoM meM nahIM vartatA hai vaha antarAtmA kahA jAtA hai| The ascetic (muni, sramana) who indulges in internal (with self) and external (with others) talking (volition) is the extroverted-soul (bahiratma); the ascetic who does not indulge in such talking is the introverted-soul (antaratma). EXPLANATORY NOTE Acarya Pujyapada's Samadhitantram: yadantarjalpasaMpRktamutprekSAjAlamAtmanaH / mUlaM duHkhasya tannAze ziSTamiSTaM paraM padam // 85 // antaraMga meM vacana vyApAra ko liye hue jo aneka prakAra kI kalpanAoM kA jAla hai vahI AtmA ke du:kha kA mUla kAraNa hai, usa saMkalpa-vikalpa-rUpa kalpanA-jAla ke naSTa hone para hitakArI aura priya parama pada kI prApti honA kahA gayA hai| The maze of thoughts, accompanied by internal impulse to talk, is the root cause of suffering by the soul. On destruction of this maze of thoughts, the soul attains the adorable supreme status. The introverted-soul (antaratma) is ever engaged in meditation on the own-soul (nijatma) and does not indulge in internal and external volitions, auspicious and inauspicious. . . . . . . . . . . . . . . . . . . . . . . . 257

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Niyamasara niyamasAra nizcaya dharmyadhyAna aura zukladhyAna se antarAtmA - The introverted-soul is with virtuous- and pure-meditation - jo dhammasukkajhANamhi pariNado so vi aMtaraMgappA / jhANavihINo samaNo bahirappA idi vijANIhi // 151 // jo dharmyadhyAna aura zukladhyAna meM pariNata hai vaha bhI antarAtmA hai; dhyAna-vihIna zramaNa bahirAtmA hai, aisA jaano| The one who is established in the virtuous (dharmya) or the pure (sukla) meditation (dhyana), also, is the introverted-soul (antaratma); the ascetic (muni, sramana) without meditation (dhyana) is the extroverted-soul (bahiratma). EXPLANATORY NOTE Acarya Pujyapada's Istopadesa: itazcintAmaNirdivya itaH piNyAkakhaNDakam / dhyAnena cedubhe labhye kvAdriyantAM vivekinaH // 20 // isI dhyAna se divya ciMtAmaNi mila sakatA hai, isI se khalI ke Tukar3e bhI milate haiM; jaba ki dhyAna ke dvArA donoM hI mila sakate haiM taba vivekI jana kisa ora Adarabuddhi kareMge? One can obtain either the divine, wish-fulfilling jewel (cintamani) or the pieces of oilcake (khali) through the power of meditation; which of these will a man of discrimination wish for? The virtuous (dharmya) and the pure (Sukla) meditation are the causes of liberation. (see p. 234, ante). Real virtuous-meditation 258

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nizcayaparamAvazyaka adhikAra 11 - THE SUPREME ESSENTIAL (dharmyadhyana) and real pure-meditation (sukladhyana) establish the soul in utterly blissful own-substance (nijatattva). (see p. 254, ante). Acarya Umasvami's Tattvarthasutra: zukle cAdye pUrvavidaH // 9-37 // pahale ke do prakAra ke zukladhyAna (arthAt pRthaktvavitarka aura ekatvavitarka) pUrvavid (zrutakevalI) ke hote haiN| The first two types of pure meditation - sukladhyana - are attained by the saints who know the Scripture - purvavid or srutakevali. Among the four kinds of pure meditation - sukladhyana, the first two occur to the saints who know the Scripture - purvavid or srutakevali. The word 'ca' in the sutra indicates that the virtuous meditation - dharmyadhyana - also is included. Virtuous meditation - dharmyadhyana - occurs before the ascetic ascends the step (sreni) in the two advanced stages of spiritual development. During the course of both steps (sreni) the first two kinds of pure meditation - sukladhyana - arise. . . . . . . . . . . . . . . . . 259

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Niyamasara niyamasAra pratikramaNa Adi kriyAoM kI sArthakatA - The relevance of activities, like repentance - paDikamaNapahudikiriyaM kuvvaMto Nicchayassa cArittaM / teNa du virAgacarie samaNo abbhuTTido hodi // 152 // pratikramaNa Adi kriyAoM ko, arthAt nizcaya cAritra ko, (nirantara) karatA rahatA hai isaliye vaha zramaNa vItarAga cAritra meM ArUr3ha hai|| bhAvArtha - yahA~ pratikramaNa Adi kriyAoM kI sArthakatA batalAte hue kahA gayA hai ki jo zramaNa pratikramaNa, pratyAkhyAna tathA AlocanA Adi kriyAoM ko karatA rahatA hai usI ke nizcaya cAritra hotA hai aura usa nizcaya cAritra ke dvArA hI sAdhu vItarAga cAritra meM ArUr3ha hotA hai| The ascetic (muni, sramana), established incessantly in real (niscaya) conduct (caritra) through activities like repentance (pratikramana), ascends the stage of passionless conduct-without-attachment (vitaraga caritra). EXPLANATORY NOTE Acarya Kundakunda's Samayasara: NiccaM paccakkhANaM kuvvadi NiccaM pi jo paDikkamadi / NiccaM Aloceyadi so hu carittaM havadi cedA // 10-79-386 // jo AtmA nitya pratyAkhyAna karatA hai, nitya hI jo pratikramaNa karatA hai, jo nitya AlocanA karatA hai, vaha AtmA nizcaya cAritra hai| The Self who is always engaged in renunciation (pratyakhyana), who is always engaged in repentance (pratikramana), and who is always engaged in confession (alocana), is the real conduct. 260

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nizcayaparamAvazyaka adhikAra 11 - THE SUPREME ESSENTIAL The ascetic (muni, sramana) who meditates, with concentration, on the knowledge-soul, does not accept external substances, the objectsof knowledge. His sole object of concentration is the knowledge-soul. The question of his engendering dispositions of delusion (moha) or attachment (raga) or aversion (dvesa) in external substances does not arise. His passionless conduct-without-attachment (vitaraga caritra) leads him to liberation. He does not get bound with karmas. Therefore, the ascetic who is engaged in concentration on knowledge-soul treads the path to liberation.1 1 - see Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 305. . . . . . . . . . . . . . . . . . 261

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Niyamasara niyamasAra vacanamaya pratikramaNa Adi kevala svAdhyAya - Verbal repentance, etc., are only forms of study - vayaNamayaM paDikamaNaM vayaNamayaM paccakkhANa NiyamaM ca / AloyaNa vayaNamayaM taM savvaM jANa sajjhAyaM // 153 // vacanamaya pratikramaNa, vacanamaya pratyAkhyAna, (vacanamaya) niyama aura vacanamaya AlocanA - usa sabako tuma svAdhyAya (prazasta adhyavasAyarUpa) jaano| bhAvArtha - pratikramaNa Adi ke pATha bolanA svAdhyAya meM garbhita hai| Know that all these - recitation of texts pertaining to repentance (pratikramana), renunciation (pratyakhyana), self-adoration (niyama), and confession (alocana) - are forms of study (svadhyaya) (of the Scripture). EXPLANATORY NOTE The ascetic who has cast away the dispositions of attachment (raga) and aversion (dvesa), adopts equanimity - samyabhava. He realizes that his soul-nature is distinct from the activities that he performs in the three times. He reckons that activities like recitation of texts pertaining to repentance (pratikramana), renunciation (pratyakhyana), self-adoration (niyama), and confession (alocana) are only different forms of study (svadhyaya). He, therefore, resorts to real (niscaya) repentance, renunciation, self-adoration, and confession. He becomes steady in his true nature, shedding all activities (yoga) of the body, the speech, and the mind. 262

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nizcayaparamAvazyaka adhikAra 11 - THE SUPREME ESSENTIAL samartha ke liye pratikramaNAdi, zakti-vihIna ke liye zraddhAna - Those with strength must do real repentance, others must put faith in it - jadi sakkadi kAdaM je paDikamaNAdiM karejja jhANamayaM / sattivihINo jA jai saddahaNaM ceva kAyavvaM // 154 // (he munizArdUla!) yadi karane ko samartha hai to aho! dhyAnamaya pratikramaNAdi kara; aura yadi tU zaktivihIna hai to taba taka zraddhAna hI kartavya hai| If you can (if you have strength), have recourse to repentance (pratikramana), etc., in form of meditation (dhyana); if you cannot (if you lack strength), repose faith (in such conduct). EXPLANATORY NOTE Acarya Kundakunda'sAtthapahuda - Damsanapahuda: jaM sakkai taM kIrai jaM ca Na sakkei taM ca saddahaNaM / kevalijiNehi bhaNiyaM saddahamANassa sammattaM // 22 // jitanA cAritra dhAraNa kiyA jA sakatA hai utanA dhAraNa karanA cAhiye aura jitanA dhAraNa nahIM kiyA jA sakatA usakA zraddhAna karanA cAhiye kyoMki kevalajJAnI jinendra deva ne zraddhAna karane vAloM ke samyagdarzana batalAyA hai| One must adopt conduct (caritra) to the extent one is able to practise; to the extent it is not possible to practise, one must put faith in it. The Omniscient Lord Jina has called those with right faith as the right-believers (samyagdrsti). . . . . . . . . . . . . . . . .. . . . . . . 263

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niyamasAra Niyamasara antarmukha paramayogI ke liye - For the supreme ascetic - jiNakahiyaparamasutte paDikamaNAdiya parIkkhaUNa phuDaM / moNavvaeNa joI NiyakajaM sAhae NiccaM // 155 // jinendradeva kathita parama sUtra meM pratikramaNAdika kI acchI taraha parIkSA karake yogI ko maunavrata se nirantara nijakArya siddha karanA caahiye| After properly examining, from the Scripture expounded by Lord Jina, the nature of repentance (pratikramana), etc., the supreme ascetic - yogi - should, with quietude, get continually established in the Self. EXPLANATORY NOTE Acarya Pujyapada's Samadhitantram: janebhyo vAk tataH spando manasazcittavibhramAH / bhavanti tasmAtsaMsarga janaryogI tatastyajet // 72 // logoM ke saMsarga se vacana kI pravRtti hotI hai, usase citta calAyamAna hotA hai aura citta kI caMcalatA se citta meM nAnA prakAra ke vikalpa hone lagate haiM - mana kSubhita ho jAtA hai| isaliye yogI - yoga meM saMlagna antarAtmA sAdhu - ko cAhie ki vaha laukika janoM ke saMsarga kA parityAga kare - aise sthAna para yogAbhyAsa na kare jahA~ para laukika janoM kA AvAgamana banA rahatA ho| Interaction with people leads to the activity of speech, activity of speech stimulates the mind, and stirred-up mind gets perplexed and deluded. Therefore, the yogi - the introverted-soul (antaratma) established in the soul-nature - must shun interaction with people. 264

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11 - THE SUPREME ESSENTIAL nizcayaparamAvazyaka adhikAra vacanavivAda varjane yogya hai - Shun verbal confrontation - NANAjIvA NANAkammaM NANAvihaM have laddhI / tamhA vayaNavivAdaM sagaparasamaehiM vajjijjo // 156 // nAnA prakAra ke jIva haiM, nAnA prakAra kA karma hai aura nAnA prakAra kI labdhi hai, isaliye svasamayoM (svadharmiyoM) aura parasamayoM (paradharmiyoM) ke sAtha vacanavivAda varjanIya hai - chor3ane ke yogya hai| There are various kinds of souls (jiva), various kinds of karmas, and various kinds of attainments (labdhi); verbal confrontation with others, irrespective of whether they follow the same or the different faith, should, therefore, be avoided. EXPLANATORY NOTE As illustrations, the souls (iva) are of various kinds: liberated (mukta) and transmigrating (samsari); potential (bhavya) and non-potential (abhavya); sthavara and trasa. Karmas are of various kinds: materialkarma (dravyakarma), psychic-karma (bhavakarma), and quasikarma (nokarma); eight primary-types (mulaprakrti) and one hundred and forty-eight secondary-types (uttaraprakrti); on the basis of their intensity and mildness. Attainment (labdhi), again, is of various kinds: attainment of favourable-time (kalalabdhi), access to right discourse (desanalabdhi), purity of thought-activity with destruction-cum-subsidence of karmas (viSuddhilabdhi), ability to attain the first right-belief (prayogyalabdhi), and ability to rise to advanced spiritual stages (karanalabdhi). As the kinds of subject matter of discussion are numerous, verbal confrontation with others is futile. . . . . . . . . . . . . . . . . . . . . . . . . 265

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Niyamasara niyamasAra sahajatattva kI ArAdhanA kI vidhi - Adoration of the Self labhrUNaM Nihi ekko tassa phalaM aNuhavei sujaNatte / taha NANI NANaNihiM bhuMjei caittu paratattiM // 157 // jisa prakAra koI eka manuSya nidhi ko pAkara svajanmabhUmi meM sthita ho usakA phala bhogatA hai usI prakAra jJAnI jIva jJAnarUpI nidhi ko pAkara parasamUha ko chor3a usakA anubhava karatA hai| Just as a man who has uncovered a treasure goes back to his native place and enjoys its fruits, similarly, the knowledgeable soul (jiva) that has uncovered the knowledge-treasure, leaves all external groups and enjoys its fruits. EXPLANATORY NOTE Acarya Pujyapada's Istopadesa: icchatyekAntasaMvAsaM nirjanaM janitAdaraH / nijakAryavazAtkiJciduktvA vismarati drutam // 40 // nirjanatA ko cAhane vAlA yogI ekAntavAsa kI icchA karatA hai aura nijakArya ke vaza se kucha kahe bhI to use jaldI hI bhulA detA hai| The yogi longs for solitude and distances himself from interaction with men. If due to some reason he has to communicate with them, he soon puts it out of his mind. 266

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nizcayaparamAvazyaka adhikAra paramAvazyaka adhikAra kA upasaMhAra Concluding remarks on the supreme devotion - - 11 - THE SUPREME ESSENTIAL savve purANapurisA evaM AvAsayaM ya kAUNa / apamattapahudiThANaM paDivajja ya kevalI jAdA // 158 // samasta purANapuruSa isa prakAra Avazyaka kara apramattAdika guNasthAnoM ko prApta karake kevalI hue haiN| bhAvArtha - jitane purANapuruSa aba taka kevalI hue haiM ve saba pUrvokta vidhi se pramattavirata nAmaka chaThaveM guNasthAna meM Avazyaka karma ko karake apramattAdi guNasthAnoM ko prApta hue haiM aura tadanantara kevalI hue haiN| Only by observing the essentials (avasyaka) as detailed, all legendary-men (puranapurusa) have attained omniscience (kevalajnana) after (progressively) ascending the spiritual stages, like the perfect-vows-withoutnegligence - apramattasamyata (the seventh stage). EXPLANATORY NOTE This gatha specifies the fruit of observing the essentials (avasyaka). It implies that no legendary-men (puranapurusa) have ever attained omniscience (kevalajnana), and, thereafter, liberation (moksa), without observing the essentials (avasyaka). Only by observing the essentials (avasyaka), the ascetic is able to establish himself in virtuous-meditation (dharmyadhyana) and pure-meditation (sukladhyana). As a result, he climbs the steps on the ladder of spiritual development: apramattasamyata - perfect-vows-without-negligence (the seventh stage); apurvakarana (upasamaka and ksapaka) - unprecedented purity [rises further up in step (sreni) with either subsidence or destruction of mohaniya karmas] (the eighth stage); anivrttibadarasamparaya (upasamaka and ksapaka) - checking of ....... 267

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Niyamasara niyamasAra gross-passions [rises further up in step (sreni) with either subsidence or destruction of mohaniya karmas], (the ninth stage); suksmasamparaya (upasamaka and ksapaka) - checking of even minute passions [rises further up in step (sreni) with either subsidence or destruction of mohaniya karmas] (the tenth stage); upasantakasaya (vitaraga chadmastha)-subsided delusion (theeleventh stage);ksinakasaya (vitaraga chadmastha) - destroyed delusion (the twelfth stage); sayogakevali - Omniscient-with-vibration (the thirteenth stage); ayogakevali - non-vibratory Omniscient (the fourteenth stage). This is the key to attainment of liberation (moksa). isa prakAra zrI kundakundAcArya viracita niyamasAra grantha meM nizcayaparamAvazyaka adhikAra nAma kA gyArahavA~ adhikAra samApta huaa| 268

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CHAPTE R - 12 zuddhopayoga adhikAra THE PURE-COGNITION nizcaya aura vyavahAra naya se kevalI kI vyAkhyA - The Omniscient (kevali) - jANadi passadi savvaM vavahAraNaeNa kevalI bhagavaM / kevalaNANI jANadi passadi NiyameNa appANaM // 159 // vyavahAra naya se kevalI bhagavAn sabako jAnate aura dekhate haiM parantu nizcaya se kevalajJAnI AtmA ko (svayaM ko) jAnate aura dekhate haiN| From the empirical (vyavahara) point-of-view, the Omniscient (kevali) knows and sees everything, but from the real, transcendental (niscaya) point-of-view, the Omniscient Lord (kevalajnani) knows and sees the Self. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: pakkhINaghAdikammo aNaMtavaravIrio ahiyatejo / jAdo adidio so NANaM sokkhaM ca pariNamadi // 1-19 // vaha svayaMbhU bhagavAn AtmA atIndriya - indriya jJAna se pare - hotA huA apane aura para ke prakAzane (jAnane) vAlA jJAna tathA AkulatA rahita apanA sukha, ina donoM svabhAvarUpa pariNamatA hai| kaisA hai bhagavAn? sarvathA nAza kiye haiM cAra ghAtiyA karma jisane arthAt jaba taka ghAtiyA karma sahita thA taba taka kSAyopazamika matyAdi jJAna tathA cakSurAdi darzana sahita thaa| ghAtiyA karmoM ke nAza hote hI atIndriya huaa| phira kaisA hai? maryAdA rahita hai utkRSTa bala . . . . . . . . . . . . . . . . . . . . . . . 269

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Niyamasara niyamasAra jisake arthAt aMtarAya ke dUra hone se anantabala sahita hai| phira kaisA hai? ananta hai jJAnadarzana-rUpa prakAza jisake arthAt jJAnAvaraNa, darzanAvaraNa karma ke jAne se anantajJAna, anantadarzanamayI hai| aura samasta mohanIya karma ke nAza se sthira apane svabhAva ko prApta ho gayA hai| On destruction of the four inimical (ghati) karmas, the selfdependent soul - 'svayambhu'- attains infinite knowledge (that illumines the self as well as all other objects) and indestructible happiness, both beyond the five senses (as such, termed atindriya). On destruction of the obstructive (antaraya) karma, it is endowed with infinite strength. Thus, as the four inimical (ghati) karmas are destroyed, the soul attains supreme lustre (teja) that is its own-nature (svabhava). The own-nature (svabhava) of the soul is knowledge-bliss (nanananda), manifested on attainment of its pure state of perfection, rid of all external influence. Just as the brightness of the sun gets diffused on emergence of the clouds but regains intensity as the clouds fade away, similarly, on destruction of the inimical (ghati) karmas, the soul regains its own-nature of infinite knowledge-bliss. . . . . . . . . . . . . . . . . . . . . . . . 270

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zuddhopayoga adhikAra 12 - THE PURE-COGNITION kevalajJAna aura kevaladarzana yugapata hote haiM - Perfect knowledge and perception arise simultaneously - jugavaM vaTTai NANaM kevalaNANissa daMsaNaM ca tahA / diNayarapayAsatAvaM jaha vaTTai taha muNeyavvaM // 160 // jisa prakAra sUrya kA prakAza aura tApa eka sAtha vartatA hai usI prakAra kevalajJAnI kA jJAna aura darzana eka sAtha vartatA hai, aisA jAnanA caahiye| bhAvArtha - chadmastha jIvoM ke pahale darzana hotA hai usake bAda jJAna hotA hai parantu kevalI bhagavAn ke darzana aura jJAna donoM sAtha-sAtha hI hote haiN| It should be known that just as the light and the heat manifest simultaneously in the sun, the knowledge (jnana) and the perception (darsana) arise simultaneously in the Omniscient - kevalajnani. EXPLANATORY NOTE Acarya Nemicandra's Dravyasamgraha: dasaNapuvvaM NANaM chadumatthANaM Na duNNi uvaogA / jugavaM jamhA kevaliNAhe jugavaM tu te dovi // 44 // chadmastha (alpajJAnI) jIvoM ke darzanapUrvaka jJAna hotA hai, kyoMki chadmasthoM ke jJAna aura darzana ye donoM upayoga eka samaya meM nahIM hote haiN| tathA jo kevalI bhagavAn haiM, unake jJAna tathA darzana ye donoM hI upayoga eka samaya meM hote haiN| In souls with imperfect knowledge the two modes of upayoga - perception and knowledge - do not arise simultaneously; in such souls knowledge arises only after acquisition of faith. But in omniscient souls both, perception and knowledge, arise simultaneously. . . . . . . . . . . . . . . . . . . . . . . . 271

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Niyamasara niyamasAra Acarya Amotacandra's Purusarthasiddhyupaya: kAraNakAryavidhAnaM samakAlaM jAyamAnayorapi hi / dIpaprakAzayoriva samyaktvajJAnayoH sughaTam // 34 // samAna kAla meM arthAt eka kAla meM utpanna hue bhI samyagdarzana aura samyagjJAna meM kAraNa-kArya bhAva, dIpa aura prakAza ke samAna bhale prakAra ghaTita hotA hai| Surely right faith (samyagdarsana) and right knowledge (samyagjnana) arise in the soul simultaneously, still there exists the relationship of cause and effect between the two, as between the lamp and the light. To say that faith (darsana) is attained after acquisition of knowledge (nana) is not correct as the two - faith (darsana) and knowledge (nana) - are attained by the soul simultaneously. When the clouds disappear the heat and the light of the sun are manifested simultaneously. Similarly, when right faith is attained by the soul owing to the subsidence (upasama), destruction (ksaya) or destruction-cum-subsidence (ksayopasama) of the faith-deluding (darsanamohaniya) karmas, right sensory-knowledge (matijnana) and right scriptural-knowledge (srutajnana) are attained at the same time due to the removal of wrong sensory-and scriptural-knowledge.1 1 - see Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 1-1, p. 5. .. . ................... 272

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12 - THE PURE-COGNITION zuddhopayoga adhikAra jJAna aura darzana ke svarUpa kI samIkSA - The nature of knowledge and perception - NANaM parappayAsaM diTThI appappayAsayA ceva / appA saparapayAso hodi tti hi maNNase jadi hi // 161 // jJAna paraprakAzaka hI hai aura darzana svaprakAzaka hI hai tathA AtmA svaparaprakAzaka hai, aisA yadi tU vAstava meM mAnatA hai - (to usameM virodha AtA hai)| If you really believe that knowledge (jnana) illumines the others, perception (darsana) illumines the self, and the soul (atma) illumines both, the self and the others - (then there is contradiction). EXPLANATORY NOTE The contention that knowledge (jnana) illumines only the others, and perception (darsana) illumines only the self, and, in this context, the soul (atma) illumines both, the self and the others, has serious contradictions. Employing the Jaina Doctrine of conditional predications - syadvada - the entity (dharmi) has infinite attributes and when one attribute (dharma) is treated as the primary attribute, other attributes stay in the background, as secondary attributes. The soul (atma) has attributes like knowledge (nana) and perception (darsana). If knowledge Gnana) illumines only the others, it loses connection with the soul (atma) and it no longer remains all-pervasive (sarvagata). Such knowledge (jnana) cannot exist. With similar reasoning, it can be shown that perception (darsana) that illumines only the self cannot exist. It can, thus, be established that both, knowledge (jnana) and perception (darsana), illumine the self as well as the others. 273

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Niyamasara niyamasAra jJAna aura darzana ke svarUpa kI samIkSA - The nature of knowledge and perception - NANaM parappayAsaM taiyA NANeNa daMsaNaM bhiNNaM / Na havadi paradavvagayaM dasaNamidi vaNNidaM tamhA // 162 // yadi jJAna paraprakAzaka hI hai to jJAna darzana se bhinna siddha hogA, kyoMki darzana paradravyagata (paraprakAzaka) nahIM hai aisA pUrvasUtra meM kahA gayA hai| If knowledge (jnana) were to illumine only the others, then it will be distinct from perception (darsana) since, as per the previous sutra (sutra 161), perception (darsana) illumines only the self. EXPLANATORY NOTE If knowledge (jnana) illumines only the others, it loses connection with the soul (atma) that has consciousness (cetana) as its mark (laksana). Knowledge (jnana), then, should become insentient and must lose its capacity to know. The soul is not the knower because of any external quality of knowledge; the two-the soul (atma) and the knowledge (jnana) - are the same, as the fire and the heat. The ignorant who believes that the soul and the knowledge are different and only due to the influx of the knowledge the soul attains consciousness, must concede, as a corollary, that the soul is unconscious and gets consciousness due to the influx of the knowledge. Then, all objects including the dust, the pot, and the cloth, must attain consciousness on pervasion of the knowledge through these. This is absurd. Therefore, the soul and the knowledge are one and, as the reflected objects dwell in the mirror, the objects of knowledge dwell in the knowledge.1 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 45. .. ................... 274

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12 - THE PURE-COGNITION zuddhopayoga adhikAra jJAna aura darzana ke svarUpa kI samIkSA - The nature of knowledge and perception - appA parappayAso taiyA appeNa daMsaNaM bhiNNaM / Na havadi paradavvagayaM daMsaNamidi vaNNidaM tamhA // 163 // yadi AtmA (kevala) paraprakAzaka ho to AtmA se darzana bhinna siddha hogA, kyoMki darzana paradravyagata (paraprakAzaka) nahIM hai (pahale terA maMtavya) varNana kiyA gayA hai| If the soul (atma) illumines (only) the others, then it will be distinct from perception (darsana) since, as per the earlier sutra (sutra 161), perception (darsana) does not illumine the others. EXPLANATORY NOTE If the soul (atma) illumines only the others, it loses connection with perception (darsana) which has been said to illumine only the self. The absolutistic (ekanta) view that the soul (atma) illumines only the others, and not the self, does not stand scrutiny as perception (darsana), then, must lose connection with the soul. If it is accepted that the soul (atma) illumines both, the self as well as the others, then perception (darsana) and the soul (atma) can be shown as one and the same, like the fire and the heat. . . . . . . . . . . . . . . . . . . . . . . . 275

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Niyamasara niyamasAra jJAna aura darzana ke svarUpa kI samIkSA - The nature of knowledge and perception - NANaM parappayAsaM vavahAraNayeNa daMsaNaM tamhA / appA parappayAso vavaharaNayeNa daMsaNaM tamhA // 164 // vyavahAranaya (lokadRSTi) se jJAna paraprakAzaka hai; isaliye darzana (bhI) paraprakAzaka hai| vyavahAranaya se AtmA paraprakAzaka hai; isaliye darzana (bhI) paraprakAzaka hai| From the empirical (vyavahara) point-of-view, knowledge (jnana) illumines the others, therefore, perception (darsana) also illumines the others. From the empirical (vyavahara) point-of-view, the soul (atma) illumines the others, therefore, perception (darsana) also illumines the others. EXPLANATORY NOTE It has been said in the Scripture that perfect-knowledge (kevalajnana) knows fully all objects of the three times (the past, the present, and the future). Acarya Amrtacandra's Purusarthasiddhyupaya: tajjayati paraM jyotiH samaM samastairanantaparyAyaiH / darpaNatala iva sakalA pratiphalati padArthamAlikA yatra // 1 // jisameM sampUrNa, ananta paryAryoM se sahita, samasta padArthoM kI mAlA arthAt samUha darpaNa ke tala bhAga ke samAna jhalakatI hai, vaha utkRSTa jyoti arthAt kevalajJAnarUpI prakAza jayavanta ho| Victory to the Supreme Effulgence (Omniscience - the infinite and all-embracing knowledge) that images, as it were in a ........................ 276

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zuddhopayoga adhikAra 12 - THE PURE-COGNITION mirror, all substances and their infinite modes, extending through the past, the present, and the future. Acarya Kundakunda's Pravacanasara: savvagado jiNavasaho savve vi ya taggayA jagadi aTThA / NANamayAdo ya jiNo visayAdo tassa te bhaNidA // 1-26 // jJAnamayI hone se jina arthAt gaNadharAdideva unameM vRSabha (pradhAna) sarvajJa bhagavAn saba loka-aloka meM prApta haiM aura una bhagavAn ke jAnane yogya hone se saMsAra meM ve saba hI padArtha una bhagavAn meM prApta haiM aisA sarvajJa ne kahA hai| The Omniscient has declared that Lord Jina - the first of whom was Lord Rsabha, having infinite knowledge - has all-pervasive (sarvagata) existence. All objects-of-knowledge (jneya) in the world - being knowables - reflect in his knowledge. Now, the empirical point-of-view - vyavaharanaya - is dependent on the externality - parasrito vyavaharah. The Scripture uses this pointof-view to facilitate understanding of the attribute of the soul (atma) by the uninitiated and untrained seeker of the truth. It is from this point-of-view that perfect-knowledge (kevalajnana) has been said to know fully all objects of the three times (the past, the present, and the future). From the real or transcendental point-of-view-niscayanaya - the soul (atma) is inseparable from knowledge (jnana) and perception (darsana). . . . . . . . . . . . . . . . .. . . . . . . 277

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Niyamasara niyamasAra jJAna aura darzana ke svarUpa kI samIkSA - The nature of knowledge and perception - NANaM appapayAsaM NicchayaNayaeNa daMsaNaM tamhA / appA appapayAso NicchayaNayaeNa daMsaNaM tamhA // 165 // nizcayanaya (AtmadRSTi) se jJAna svaprakAzaka hai; isaliye darzana (bhI) svaprakAzaka hai| nizcayanaya se AtmA svaprakAzaka hai; isaliye darzana (bhI) svaprakAzaka hai| From the transcendental (niscaya) point-of-view, knowledge (jnana) illumines the self, therefore, perception (darsana) also illumines the self. From the transcendental (niscaya) point-of-view, the soul (atma) illumines the self, therefore, perception (darsana) also illumines the self. EXPLANATORY NOTE From the transcendental (niscaya) point-of-view, the mark of knowledge (jnana) is illuminating the self and the mark of perception (darsana), too, is illuminating the self. The soul (atma), rid of all external influence due to the senses (indriya), attains its pure state of perfection that is characterized by its own-nature (svabhava) of knowledge-bliss (jnanananda)-illuminating the self. From the transcendental-point-of-view (niscayanaya) all substances remain in their own-nature (svabhava); the soul is not transformed into other substances, other substances are not transformed into the soul. From theempirical-point-of-view (vyavaharanaya), however, the knowledge-soul encompasses other substances and other substances encompass the knowledge-soul.1 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 35. ........................ 278

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12 - THE PURE-COGNITION zuddhopayoga adhikAra jJAna aura darzana ke svarUpa kI samIkSA - The nature of knowledge and perception - appasarUvaM pecchadi loyAloyaM Na kevalI bhagavaM / jai koi bhaNai evaM tassa ya kiM dUsaNaM hoI // 166 // (nizcaya se) kevalI bhagavAn AtmasvarUpa ko dekhate haiM, lokAloka ko nahIM dekhate haiM; yadi koI aisA kahatA hai to use kyA doSa hai? (arthAt kucha doSa nahIM hai|) If someone says that the Omniscient Lord sees only the soul's own-nature (svabhava) and not the universe (loka) and the non-universe (aloka), what blame can be attributed to him? (It is correct!) EXPLANATORY NOTE The Omniscient Lord attains the light of knowledge that is steady like the light of the jewel. It neither accepts nor rejects the objects-ofknowledge (jneya) and the objects-of-knowledge (jneya) do not cause transformation in the soul. The soul experiences only the nature of own soul by own soul, utterly indifferent to all external objects. As objects like the pot and the board get reflected in the mirror without the mirror wanting to reflect these, all objects-of-knowledge (jneya) of the three times get reflected in the knowledge of the Omniscient Lord without him having any desire to know these. He is just the knower (jnata) and the seer (drsta). The knowing soul is utterly different from all foreign objects; only empirically, there is the relationship of the knower (jnayaka) and the known (jneya).1 1- Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 41. ........................ 279

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Niyamasara niyamasAra pratyakSa jJAna kA varNana - The nature of direct knowledge - muttamamuttaM davvaM ceyaNamiyaraM sagaM ca savvaM ca / pecchaMtassa du NANaM paccakkhamaNiMdiyaM hoi // 167 // mUrta-amUrta, cetana-acetana dravyoM ko tathA sva ko aura samasta (paradravyoM) ko dekhanevAle (jAnanevAle) kA jJAna pratyakSa aura atIndriya hotA hai| The knowledge (jnana) that sees (knows) all substances - material (murta) and non-material (amurta), animate (cetana) and inanimate (acetana), self and others - is direct (pratyaksa) and sense-independent (atindriya). EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: Natthi parokkhaM kiMci vi samaMta savvakkhaguNasamiddhassa / akkhAtIdassa sadA sayameva hi NANajAdassa // 1-22 // ina kevalI bhagavAn ke kucha bhI padArtha parokSa nahIM hai| eka hI samaya saba dravya, kSetra, kAla, bhAva ko pratyakSa jAnate haiN| kaise haiM ve bhagavAn? sadA indriyoM se rahita jJAna vAle haiN| indriyAM saMsAra saMbaMdhI jJAna kA kAraNa haiM aura parokSarUpa maryAdA liye padArthoM ko jAnatI haiM, isa prakAra kI bhAva-indriyAM bhagavAn ke aba nahIM haiM isaliye saba padArthoM ko sadA hI pratyakSa-svarUpa jAnate haiN| phira kaise haiM? saba AtmA ke pradezoM (aMgoM) meM saba indriyoM ke guNa jo sparzAdi kA jJAna usakara pUrNa haiM arthAt jo eka-eka indriya eka-eka guNa ko hI jAnatI hai jaise A~kha rUpa ko, isa taraha ke kSayopazamajanya jJAna ke abhAva hone para pragaTa hue kevalajJAna se ve kevalI bhagavAn saba aMgoM dvArA saba sparzAdi viSayoM ko jAnate haiN| phira kaise haiM? apane se hI nizcayakara kevalajJAna ko prApta hue haiN| . . . . . . . . . . . . . . . . . . . . . . . 280

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zuddhopayoga adhikAra 12 - THE PURE-COGNITION The knowledge of the Omniscient Lord is direct and simultaneous, always beyond the senses. The space-points of his pristine soul are not only inclusive of the power of the senses but, more than that, reflect simultaneously all objects. Certainly, the Omniscient Lord, by own making, is the embodiment of perfect-knowledge (kevalajnana). The function of knowledge is to know and there is no limit to knowledge. The Omniscient Lord has infinite knowledge and he knows directly, without gradation, every object-of-knowledge (neya) in the three worlds and the three times. This all-encompassing and indestructible knowledge is beyond sensory knowledge of the world. . . . . . . . . . . . . . . . . 281

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Niyamasara parokSadRSTi kA varNana The nature of indirect perception - puvvuttasayaladavvaM NANAguNapajjaeNa saMjuttaM / jo Na ya pecchai sammaM parokkhadiTThI have tassa // 168 // nAnA guNoM aura paryAyoM se saMyukta pUrvokta samasta dravyoM ko jo samyak prakAra se nahIM dekhatA hai use parokSadRSTi hai| That which does not see clearly all substances with their various qualities (guna) and modes (paryaya), is indirect (paroksa) perception. EXPLANATORY NOTE As mentioned in the previous gatha, the direct (pratyaksa) and senseindependent (atindriya) knowledge (jnana) sees (knows) all substances - material (murta) and non-material (amurta), animate (cetana) and inanimate (acetana), self and others. The Scripture expounds that in its natural-mode (svabhava-paryaya), the substance (dravya) undergoes six steps of infinitesimal changes of rhythmic rise (vrddhi) and fall (hani) - increase and decrease called 'satgunahanivrddhi'. It is the basic mode - artha-paryaya - of the substance, not dependent on other substances. The mode (paryaya), without vibration, of a substance attained on annihilation of a particular quality, and on origination of another quality is its modification (parinama). The modifications (parinama) of the soul (jiva) are anger (krodha), etc. The modifications (parinama) of matter (pudgala) are colour, etc. Modifications (parinama) also take place in the medium of motion (dharma), the medium of rest (adharma), the space (akasa) and the time (kala). The modifications (parinama) are due to the rhythmic rise and fall - satgunahanivrddhi in their 'avibhagapraticcheda' as all these substances have intrinsic 'agurulaghuguna'. 282 niyamasAra ........ - --

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zuddhopayoga adhikAra 12 - THE PURE-COGNITION The intrinsic 'agurulaghuguna' is the general (sadharana) qualitymode (guna-paryaya) of all substances. Transmigration is samsara, the cycle of wandering. Those who undergo the cycle of wandering are the transmigrating souls. The whirling-round has five subdivisions: the cycle of matter (dravyaparivartana), the cycle of place (ksetraparivartana), the cycle of time (kalaparivartana), the cycle of being (bhavaparivartana), and the cycle of thought-activity (bhavaparivartana).1 The substance (dravya) of matter (pudgala), from the minute atom (paramanu) to the gross earth (prthivi), has the qualities of colour (varna), taste (rasa), smell (gandha) and touch (sparsa). The substance of matter is of six kinds (from suksma-suksma - extremely fine to sthula-sthula - extremely gross). (see gatha 21, p. 51-52, ante). The one who does not see clearly all substances with their infinite qualities (guna) and modes (paryaya) is having only the indirect (paroksa) perception. 1 - see Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 2-10, p. 72. . .. . .. . ....... . . 283

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Niyamasara niyamasAra vyavahAranaya se kevalI bhagavAn lokAloka ko jAnate haiM - Empirically, the Omniscient Lord knows the universe and the non-universe - loyAloyaM jANai appANaM Neva kevalI bhagavaM / jai koi bhaNai evaM tassa ya kiM dUsaNaM hoi // 169 // (vyavahAranaya se) kevalI bhagavAn lokAloka ko jAnate haiM, AtmA ko nahIM; yadi koI aisA kahe to use kyA doSa hai? (arthAt doSa nahIM hai|) What is wrong if someone says that the Omniscient Lord knows the universe (loka) and the non-universe (aloka), not the soul (atma)? (There is no contradiction.) EXPLANATORY NOTE The statement that the Omniscient Lord knows the universe (loka) and the non-universe (aloka) relies on the empirical-point-of-view (vyavaharanaya). In an earlier gatha (see gatha 166, p. 279, ante), it has been said that the Omniscient Lord sees only the soul's ownnature (svabhava) and not the universe (loka) and the non-universe (aloka). This statement relies on the real, transcendental-point-ofview (niscayanaya). Holistic, valid-knowledge - pramana - validates both, the empirical (vyavahara) and the transcendental (niscaya), points-of-view (naya) as long as each is considered as partial and relative. Thus, although the Omniscient Lord has infinite knowledge that knows directly, without gradation, every object-of-knowledge (jneya), including the soul (atma), it is not wrong to say that he knows the universe (loka) and the non-universe (aloka). That the Omniscient Lord knows simultaneously all substances and their infinite modes (paryaya) in the universe (loka) and the nonuniverse (aloka), has been highlighted in various Scriptural compositions: .................... . 284

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zuddhopayoga adhikAra 12 - THE PURE-COGNITION Acarya Kundakunda's Pravacanasara: pariNamado khalu NANaM paccakkhA savvadavvapajjAyA / so Neva te vijANadi uggahapuvvAhi kiriyAhiM // 1-21 // kevalajJAna ko pariNamate hue jo kevalI bhagavAn haiM unako nizcaya se saba dravya tathA unakI tInoM kAla kI paryAyeM pratyakSa arthAt pragaTa haiN| jaise sphaTikamaNi ke aMdara tathA bAhara meM pragaTa padArtha dIkhate haiM usI taraha bhagavAn ko saba pratyakSa haiN| vaha kevalI bhagavAn una dravya-paryAyoM ko avagraha Adi arthAt avagraha, IhA, avAya, dhAraNA rUpa jo kriyAyeM haiM unase nahIM jAnate haiN| For sure, all substances (dravya) and their modes (paryaya) reflect directly (and simultaneously) in the perfect-knowledge (kevalajnana) of the Omniscient. The Omniscient knows all substances and their modes directly and simultaneously as he does not rely on the sensory-knowledge that knows substances in stages - apprehension (avagraha), etc. Acarya Samantabhadra's Svayambhustotra: sthitijanananirodhalakSaNaM caramacaraM ca jagatpratikSaNam / / iti jina sakalajJalAJchanaM vacanamidaM vadatAMvarasya te // (20-4-114) he jinendra (munisuvratanAtha)! Apa upadeza-dAtAoM meM zreSTha haiM, ApakA yaha vacana ki cetana va acetana rUpa yaha jagat hara samaya dhrauvya-utpAda-vyaya lakSaNa se yukta hai isa bAta kA dyotaka hai ki Apa sarvajJa haiN| O Lord Jina (Munisuvratanatha)! You are the supreme orator; your exposition that this world, comprising animate and inanimate substances, incessantly exhibits the characteristics of permanence (dhrauvya), origination (utpada), and destruction (vyaya), is illustrative of your omniscience. . . . . . . . . . . . . . . . .. . . . . . . 285

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Niyamasara niyamasAra jIva jJAnasvarUpa hai - Knowledge is own-nature of the soul - NANaM jIvasarUvaM tamhA jANei appagaM appA / appANaM Na vi jANadi appAdo hodi vidirittaM // 170 // jJAna jIva kA svarUpa hai, isaliye AtmA AtmA ko jAnatA hai| yadi jJAna AtmA ko na jAne to (vaha) AtmA se vyatirikta (prathak) siddha ho| Knowledge (jnana) is the own-nature (svarupa) of the soul (atma), therefore, the soul knows the soul. If knowledge (jnana) is unable to know the soul (atma), it will become distinct from the soul. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: AdA NANapamANaM NANaM NeyappamANamuddiTuM / NeyaM loyAloyaM tamhA NANaM tu savvagayaM // 1-23 // jIvadravya jJAna ke barAbara hai kyoMki dravya apane-apane guNa-paryAyoM ke samAna hotA hai, isI nyAya se jIva bhI apane jJAnaguNa ke barAbara huaa| AtmA jJAna se na to adhika na hI kama pariNamana karatA hai, jaise sonA apanI kar3e, kuMDala Adi paryAyoM se tathA pIle varNa Adika guNoM se kama yA adhika nhiiN| pariNamatA, usI prakAra AtmA bhI smjhnaa| aura jJAna jJeya ke (padArthoM ke) pramANa hai aisA jinendradeva ne kahA hai| jaise - IMdhana meM sthita Aga IMdhana ke barAbara hai usI taraha saba padArthoM ko jAnatA huA jJAna jJeya ke pramANa hai| jo jJeya hai vaha loka tathA aloka hai, jo bhUta-bhaviSyata-vartamAna kAla kI ananta paryAyoM sahita chaha dravya haiM usako loka, aura isa loka se bAhara akelA AkAza usako aloka jaannaa| inhIM donoM - loka-aloka - ko jJeya kahate . . . . . . . . . . . . . . . . . . . . . . . . 286

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zuddhopayoga adhikAra 12 - THE PURE-COGNITION haiN| isaliye jJAna to sarvagata arthAt sarvavyApaka hai, isase jJAna jJeya ke barAbara The soul (atma) is coextensive with knowledge (nana). Lord Jina has expounded that knowledge (nana) is coextensive with the objects-of-knowledge (jneya). All objects of the universe (loka) and beyond (aloka) are the objects-of-knowledge (jneya). Therefore, knowledge is all-pervasive (sarvagata or sarvavyapaka); it knows everything. The substance (dravya) is coextensive with its qualities (guna) and modes (paryaya). Gold is coextensive with its mode of earring or bangle, also with its quality of yellowness. Therefore, the soul (atma) must be coextensive with its quality of knowledge (jnana). Just as the fire in the fuel is coextensive with the fuel, knowledge Gnana) is coextensive with the objects-of-knowledge (jneya). If knowledge (jnana) is unable to know the soul (atma) it will become non-functional - like the axe without the axeman. Knowledge (jnana) will then become distinct from the soul (atma). And the fallout of such a proposition is that knowledge (jnana) must lose its power to know! . . . . . . . . . . . . . . . . 287

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Niyamasara AtmA jJAna hai, jJAna AtmA hai| - The soul is knowledge, and knowledge is the soul - appANaM viNu NANaM NANaM viNu appago Na saMdeho / tamhA saparapayAsaM NANaM taha daMsaNaM hodi // 171 // AtmA ko jJAna jAno aura jJAna AtmA hai aisA jAno, isameM saMdeha nahIM hai| isaliye jJAna aura darzana (donoM) svaparaprakAzaka haiN| Know without any doubt that knowledge (jnana) is the soul (atma), and the soul (atma) is knowledge (jnana). It follows that both, knowledge (jnana) and perception (darsana), illumine the self and the others. EXPLANATORY NOTE acarya Kundakunda's Pravacanasara: appattimadaM vaTTadi NANaM viNA Na appANaM / tamhA NANaM appA appA NANaM va aNNaM vA // 1-27 // niyamasAra jJAnaguNa jIva hI hai, aisA kahA hai| AtmA ke binA cetanAguNa aura kisI jagaha nahIM rahatA isa kAraNa jJAnaguNa jIva hai aura jIvadravya caitanya guNarUpa hai athavA anya - guNa rUpa bhI hai| The Doctrine of Lord Jina proclaims that knowledge is the soul. Without the soul, there is no existence of knowledge. Therefore, knowledge is the soul, and the soul is knowledge, besides other qualities. 288 There is no difference between knowledge (jnana) and the soul (atma); these are the same. Knowledge cannot exist without the soul. However, the soul has host of other qualities, such as bliss and energy, ...........

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zuddhopayoga adhikAra 12 - THE PURE-COGNITION besides knowledge. Moreover, there is the doctrine-of-non-absolutism (anekantavada), the indispensability of looking at the reality from different points of view. If knowledge is the soul absolutely, the quality of knowledge becomes the substance of soul. That in which quality exists is the substance, and if the quality becomes the substance, in the absence of quality, the substance of soul cannot exist. If the soul is knowledge absolutely, the soul will possess the quality of knowledge alone; other qualities like bliss and energy cannot exist in it. Without the quality, the substance cannot exist; without the substance of soul, knowledge too cannot exist. Therefore, from one point of view, knowledge definitely is the soul, as knowledge does not exist anywhere else. The soul is knowledge only in respect of its quality of knowledge, it is bliss in respect of its quality of bliss, it is energy in respect of its quality of energy, and so on.1 The same argument holds for perception (darsana), another quality of the soul (atma). It follows that perception (darsana) is the soul (atma). Since the soul (atma) illumines the self as well as the others, knowledge (jnana) and perception (darsana), too, illumine the self as well as the others. 1 - Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 35. .. . ................... 289

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Niyamasara niyamasAra kevalajJAnI abaMdhaka hai - The Omniscient is free from karmic bondage - jANaMto passaMto IhApuvvaM Na hoi kevaliNo / kevalaNANI tamhA teNa du so'baMdhago bhaNido // 172 // jAnate aura dekhate hue bhI kevalI ko icchA se yukta (vartana) nahIM hotA, isaliye una 'kevalajJAnI' ko (karma kA) abaMdhaka kahA gayA hai| Though the Omniscient (kevali) knows and sees but entertains no volition; therefore, the Omniscient Lord - kevalajnani - is said to be free from (fresh) karmic bondage. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara. Na vi pariNamadi Na geNhadi uppajjadi Neva tesu aDhesu / jANaNNavi te AdA abaMdhago teNa paNNatto // 1-52 // kevalajJAnI zuddhAtmA una padArthoM ko jAnatA huA bhI jisa kAraNa nizcaya karake na to pariNamatA hai, na grahaNa karatA hai aura na una padArthoM meM utpanna hotA hai. usI kAraNa se vaha navIna karmabaMdha se rahita kahA gayA hai| Because the Omniscient soul, while it knows all objects-ofknowledge (jneya), since it does not undergo transformation due to these objects, does not become the owner of these objects, and does not originate in these objects, therefore, it is free from karmic-bondage (karmabandha). Although the Omniscient soul knows all objects-of-knowledge (jneya), it does not undergo transformation of attachment (raga) and aversion ........................ 290

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zuddhopayoga adhikAra 12 - THE PURE-COGNITION (dvesa) due to these objects; it neither accepts these nor originates in these. It is, therefore, free from karmic-bondage (karmabandha). Knowledge-activity takes two forms: the activity of knowing - jnaptikriya, and the activity of transformation-by-the-known - jneyarthaparinamanakriya. The activity of knowing - jnaptikriya - knows without attachment (raga) and aversion (dvesa). The activity of transformation-by-the-known - jneyarthaparinamanakriya - knows with attachment (raga) and aversion (dvesa). The activity of knowing - jnaptikriya - does not cause the bondage of karma; the activity of transformation-by-the-known - jneyarthaparinamanakriya - causes the bondage of karma.l The Omniscient soul sees and knows all objects-of-knowledge (jneya), but neither accepts nor rejects these objects-of-knowledge; these do not transform the soul. Acarya Kundakunda's Samayasara: bhAvo rAgAdijudo jIveNa kado du baMdhago hodi / rAyAdivippamukko abaMdhago jANago Navari // 5-4-167 // jIva ke dvArA kiyA huA rAgAdiyukta bhAva to navIna karmoM kA baMdha karane vAlA hotA hai aura rAgAdi se rahita bhAva baMdha nahIM krtaa| vaha mAtra jJAyaka hai| Dispositions, like attachment (raga), of the Self result into bondage of fresh karmas. However, the Self rid of such dispositions is free from bondage; he is just the knower. 1 - see Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 64-65. . . . . . . . . . . . . . . . . 291

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Niyamasara niyamasAra kevalI ke vacana baMdha ke kAraNa nahIM haiM - The speech of the Omniscient does not cause karmic bondage - pariNAmapuvvavayaNaM jIvassa ya baMdhakAraNaM hoi / pariNAmarahivayaNaM tamhA NANissa Na hi baMdho // 173 // IhApuvvaM vayaNaM jIvassa ya baMdhakAraNaM hoi / IhArahiyaM vayaNaM tamhA NANissa Na hi baMdho // 174 // pariNAmapUrvaka (manapariNAma sahita) vacana jIva ko baMdha kA kAraNa hai; (kevalajJAnI ko) pariNAmarahita vacana hotA hai isaliye usa jJAnI ko vAstava meM baMdha nahIM hai| icchApUrvaka vacana jIva ko baMdha kA kAraNa hai; (kevalajJAnI ko) icchArahita vacana hotA hai isaliye usa jJAnI ko vAstava meM baMdha nahIM hai| The speech resulting from transformation of the mind is the cause of karmic bondage; since the Omniscient's (kevali) speech is without such transformation, he is free from karmic bondage. The speech resulting from volition is the cause of karmic bondage; since the Omniscient's (kevali) speech is without such volition, he is free from karmic bondage. EXPLANATORY NOTE The Omniscient soul is 'without mind' - amanaskah kevalinah. His speech, therefore, is not a result of transformation of the mind. The speech-activity caused by transformation of the mind results in bondage. Similarly, the speech-activity out of desire results in . . . . . . . . . . . . . . . . . . . . . . . . 292

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zuddhopayoga adhikAra 12 - THE PURE-COGNITION bondage. The speech-activity of the Omniscient soul, is neither due to transformation of the mind, nor due to desire. He is, therefore, free from karmic bondage. Acarya Samantabhadra's Ratnakarandaka-sravakacara: anAtmArthaM vinA rAgaiH zAstA zAsti sato hitam / dhvanan zilpikarasparzAnmurajaH kimapekSate // 8 // Apta bhagavAn rAga ke binA, apanA prayojana na hone para bhI, samIcIna-bhavyajIvoM ko hita kA upadeza dete haiM kyoMki bajAne vAle ke hAtha ke sparza se zabda karatA huA muraja (mRdaMga) kyA apekSA rakhatA hai? arthAt kucha bhI nhiiN| The World Teacher (apta) is free from attachment and, therefore, delivers His discourse without self-interest, for the well-being of the worthy (bhavya) souls; what does the drum (mudanga) long for as it makes sound on the touch of the drummer's hand? Acarya Samantabhadra's Svayambhustotra: kAyavAkyamanasAM pravRttayo nAbhavaMstava munezcikIrSayA / nAsamIkSya bhavataH pravRttayo dhIra tAvakamacintyamIhitam // (15-4-74) Apa pratyakSa jJAnI kI kAya, vacana aura mana kI pravRttiyA~ ApakI kucha karane kI icchA se nahIM huIM, na hI ApakI ye ceSTAe~ vastu-svarUpa ko na jAnate hue arthAt ajJAna-pUrvaka huiiN| he dhIra-vIra dharmanAtha jina! ApakA cAritra acintya hai, Azcarya karane vAlA hai| O Embodiment of Knowledge! There were no desires involved behind the activities of your body, speech and mind. Also, these activities did not take place without any consideration. O Lord Resolute Dharmanatha! - your ways are inconceivable. . . . . . . . . . . . . . . . . . . . . . . . 293

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Niyamasara niyamasAra kevalI ke icchApUrvaka vartana na hone se baMdha nahIM hai - The activities of the Omniscient are without volition and do not cause karmic bondage - ThANaNisejjavihArA IhApuvvaM Na hoi kevaliNo / tamhA Na hoi baMdho sAkkhaTuM mohaNIyassa // 175 // kevalI bhagavAn ke khar3e rahanA, baiThanA aura vihAra karanA icchApUrvaka nahIM hote, isaliye unheM tannimittaka baMdha nahIM hotaa| usake (baMdha) hotA hai jo moha ke udaya se indriyajanya viSayoM ke sahita hotA hai| Bodily activities - standing, sitting, and moving - of the Omniscient Lord are not due to volition; hence, these activities do not cause bondage of karmas. Bondage of karmas takes place on indulgence in sense-objects, driven by delusion (moha). EXPLANATORY NOTE As explained in the previous gatha, the Omniscient soul is 'without mind' - amanaskah kevalinah. It means that his activities are not a result of transformation of the mind, i.e., there is absence of the psychic-mind (bhavamana). Acarya Kundakunda's Pravacanasara: puNNaphalA arahaMtA tesiM kiriyA puNo hi odaiyA / mohAdIhiM virahiyA tamhA sA khAiga tti madA // 1-45 // sarvajJa vItarAgadeva tIrthaMkaranAmA puNya prakRti ke phala haiM, arthAt arahaMta pada tIrthaMkaranAma puNyakarma ke udaya se hotA hai| aura unakI kAya tathA vacana kI kriyA nizcaya se karma ke udaya se hai| parantu vaha kriyA moha, rAga, dveSAdi bhAvoM se rahita hai| isaliye mohakarma ke kSaya se utpanna huI hai, aisI kahI gaI hai| . . . . . . . . . . . . . . . . . . . . . . . 294

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zuddhopayoga adhikAra 12 - THE PURE-COGNITION Attainment of the status of the Omniscient Lord - the Arhat (Tirthankara, Kevali, Sarvajna) - is the fruit of the past meritorious karmas. In addition, the activities of the Arhat are certainly due to the fruition of auspicious karmas. The activities of the Arhat do not take place due to the dispositions of delusion (moha), attachment (raga) and aversion (dvesa). His activities take place on complete destruction (ksaya) of the inimical (ghati) karmas, including the deluding (mohaniya) karma Activities of the Arhat, like moving around and delivering the divine discourse, take place due to the fruition of karmas. These activities cause vibrations in the space-points of the soul but due to the absence of dispositions of delusion (moha), attachment (raga) and aversion (dvesa), do not cause bondage of fresh karmas; these just result in shedding of the past karmas. Thus, activities of the Arhat do not give rise to fresh bondage of karmas but, in fact, result in shedding of the past karmas. Without the presence of the deluding (mohaniya) karma, activities lose the strength of disturbing the purity of the soul.1 1 - see Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 55-56. . . . . . . . . . . . . . . . . 295

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Niyamasara niyamasAra karmakSaya se mokSa kI prApti - The attainment of liberation is the destruction of all karmas - Aussa khayeNa puNo NiNNAso hoi sesapayaDINaM / pacchA pAvai sigdhaM loyaggaM samayametteNa // 176 // phira (kevalI ko) Ayu ke kSaya se zeSa samasta prakRtiyoM kA sampUrNa nAza hotA hai, pazcAt ve samayamAtra meM (zIghra hI) lokAgra ko prApta kara sa ei With the termination of the life-determining (ayuh) karma of the Omniscient Lord, all remaining karmicsubtypes are destroyed completely. Immediately thereafter, in one instant (samaya), the soul reaches the summit of the universe (loka). EXPLANATORY NOTE When the duration of the life-determining (ayuh) karma is within one muhurta, and the feeling-producing (vedaniya), the body-making (nama) and the status-determining (gotra) karmas are of the same duration, the Tirthankara or the Omniscient (kevali) gives up entirely the activities of the speech, the mind and the gross body. Taking help from slight bodily activity, he embraces the third type of pure meditation of subtle activity - suksmakriyapratipati. In case the duration of the life-determining (ayuh) karma is within one muhurta, but the duration of the feeling-producing (vedaniya), the body-making (nama) and the status-determining (gotra) karmas is more, with remarkable exertion, he makes the duration of these three karmas same as the life-determining (ayuh) karma. He is endowed with the wonderful capacity by which stupendous stoppage is affected. He 296

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zuddhopayoga adhikAra performs expansion of the soul which is capable of ripening the karmas very quickly and destroying or reducing these; this is called kevali-samudghata. Here he practises comprehensive pervasion in the form of a stick (danda), a door (kapata), an oblong (pratara), and filling up the universe (lokapurana), in four instants and contracting to his former size immediately in another four instants. He thus makes the duration of all the four karmas equal, and through subtle bodily activity embraces the meditation of subtle activity suksmakriyapratipati. And after that he commences the meditation of complete destruction of activity - vyuparatakriyanivarti, also called samucchinnakriyanivarti. This entails complete destruction of activity as there is disappearance of respiration and movement and vibration of the spatial units of the soul, arising from activities (yoga) of the body, the mind and the speech-organ. In this stage of meditation there is complete annihilation of influx (asrava) of all kinds of bondage (of karmas). And in the Omniscient-without-activity - ayogakevali, endowed with the capacity of annihilating all karmas, there arise perfect conduct - yathakhyata caritra, knowledge (jnana), and faith (darsana), which are capable of destroying all kinds of cobwebs of worldly suffering, and which constitute the immediate cause of complete emancipation or final liberation. Thus, the saint in the fourteenth stage burns all karmas with the powerful fire of concentration, becomes purified like 24-carat gold, freed from dirt and other alloys, and attains eternal bliss.1 12- THE PURE-COGNITION Immediately after attaining release from all karmas, the soul goes up to the summit of the universe. 1- see Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sutra 9-44, p. 397-398. ........ 297

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Niyamasara niyamasAra paramAtmatattva kA svarUpa - The nature of the perfect-soul - jAijaramaraNarahiyaM paramaM kammaTThavajjiyaM suddhaM / NANaicausahAvaM akkhayamaviNAsamaccheyaM // 177 // (paramAtmatattva) janma-jarA-maraNa se rahita hai, utkRSTa hai, ATha karmoM se rahita hai, zuddha hai, jJAnAdika cAra guNarUpa svabhAva se sahita hai, akSaya hai, avinAzI hai aura acchedya (chedana na ho sakane vAlA) hai| The perfect-soul-substance - the cause-soul (paramatmatattva, karana paramatma) - is free from birth, old-age and death, rid of the eight kinds of karmas, pristine, endowed with four qualities like infiniteknowledge, and it is imperishable, indestructible, and indivisible. EXPLANATORY NOTE Acarya Kundakunda'sAtthapahuda - Mokkhapahuda: malarahio kalacatto aNiMdio kevalo visuddhappA / parameTThI paramajiNo sivaMkaro sAsao siddho // 6 // vaha paramAtmA malarahita hai, kalA arthAt zarIra se rahita hai, atIndriya hai, kevalajJAnamaya hai, vizuddha hai, paramajina hai, kalyANakara hai, zAzvata hai aura siddha hai| The pure-soul (paramatma) is rid of all karmic dirt, body and physical senses. It is endowed with infinite knowledge, pristine, victor of karma-enemies, benefactor for all worldly beings, imperishable, and established in the supreme state of liberation. 298

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zuddhopayoga adhikAra 12 - THE PURE-COGNITION paramAtmatattva kA svarUpa - The nature of the perfect-soul-substance - avvAbAhamaNiMdiyamaNovamaM puNNapAvaNimmukkaM / puNarAgamaNavirahiyaM NiccaM acalaM aNAlaMbaM // 178 // vaha paramAtmatattva avyAbAdha hai, atIndriya hai, anupama hai, puNya-pApa se nirmukta hai, punarAgamana se rahita hai, nitya, acala aura anAlamba - para ke Alambana se rahita - hai| The perfect-soul-substance - the cause-soul (paramatmatattva, karana paramatma) - is free from obstruction - avyabadha, sense-independent - atindriya, unparalleled (anupama), rid of merit (punya) and demerit (papa), free from rebirth (punaragamana), eternal (nitya), non-transient (acala), and independent (analamba). EXPLANATORY NOTE The perfect-soul-substance - paramatmatattva - stays in the secure fort of natural-knowledge and, therefore, not visible or accessible to the evil karma-army of the enemy; it is, thus, free from obstruction - avyabadha. Happiness engulfs it through and through in all its spacepoints, leaving no role for the senses. It is, therefore senseindependent - atindriya. The perfect-soul-substance - paramatmatattva - is unparalleled (anupama), being superior to the other two kinds of souls, the extroverted-soul - bahiratmatattva and the introverted-soul-antaratmatattva. Being insulated from the worldly pleasure and misery, it is rid of merit (punya) and demerit (papa). Rid of delusion (moha), attachment (raga) and aversion (dvesa), it is free from rebirth (punaragamana). It is eternal (nitya) since it does not ........................ 299

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Niyamasara niyamasAra have to change its state of existence; unlike the worldly souls which must take birth, repeatedly, in the four states of existence. Since its own-qualities and modes remain stable, it is non-transient (acala). Being utterly autonomous, it is independent (analamba). Acarya Kundakunda's Bhaktisamgraha-Siddhabhakti: aisayamavvAbAhaM sokkhamaNaMtaM aNovamaM paramaM / iMdiyavisayAtIdaM appattaM accayaM ca te pattA // 9 // ve siddha bhagavAn atizaya, avyAbAdha, ananta, anupama, utkRSTa, indriya viSayoM se atIta, aprApta - jo pahale kabhI prApta nahIM huA - tathA sthAyI sukha ko prApta hue haiN| The happiness (sukha) of the liberated soul (the Siddha) is miraculous, free from obstruction, without an end, unparalleled, supreme, sense-independent, novel and eternal. 300

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zuddhopayoga adhikAra paramAtmatattva ko nirvANa kahA hai| - The perfect-soul is liberation - uifa gara uifa ya ufa isi va fava allel I Navi maraNaM Navi jaNaNaM tattheva ya hoi NivvANaM // 179 // 12- THE PURE-COGNITION jahA~ duHkha nahIM hai, (sAMsArika) sukha nahIM hai, pIr3A nahIM hai, bAdhA nahIM hai, maraNa nahIM hai aura janma nahIM hai, vahIM nirvANa hai| (arthAt duHkhAdi-rahita paramAtmatattva meM hI nirvANa hai | ) Where there are no misery (duhkha), no (worldly) happiness (sukha), no affliction (pida), no obstruction (badha), no death (marana), and no birth (janma), there is liberation - nirvana. EXPLANATORY NOTE misery and Liberation - nirvana, moksa - is the pure state of the soul that is rid of all imperfections of the worldly state of existence. The perfect-soulsubstance paramatmatattva is dependent on the self, totally insulated from all imperfections of the worldly state - happiness, afflictions and obstructions, and birth and death. Since it is rid of the karmas that cause demerit, there is no misery. Since it is rid of the karmas that cause merit, there is no (worldly) happiness. Since it is rid of the body, home to uneasiness, there is no affliction. Since it is rid of the unpleasant-feeling (asatavedaniya) karmas, there is no obstruction. Since it is rid of the quasi-karmicmatter (nokarma) that is responsible for body-formation, there is no death. Since it does not assimilate fresh quasi-karmic-matter (nokarma) that is responsible for body-formation, there is no birth. - - ...... 301

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Niyamasara niyamasAra nirvANa kA svarUpa - The nature of liberation - Navi iMdiya uvasaggA Navi moho vimhio Na NiddA ya / Na ya tiNhA Neva chuhA tattheva ya hoi NivvANaM // 180 // jahA~ indriyA~ nahIM hai, upasarga nahIM hai, moha nahIM hai, vismaya nahIM hai, nidrA nahIM hai, tRSA nahIM hai, aura kSudhA nahIM hai, vahIM nirvANa hai| (arthAt indriyAdi-rahita paramAtmatattva meM hI nirvANa hai|) Where there are no senses (indriya), no calamity (upasarga), no delusion (moha), no surprise (vismaya), no sleep (nidra), no thirst (trsa), and no hunger (ksudha), there is liberation - nirvana. EXPLANATORY NOTE Liberation - nirvana, moksa - is the pure state of the soul that is of the nature of knowledge (jnana). It is rid of all occupation of the senses (indriya) - touch (sparsana), taste (rasana), smell (ghrana), sight (caksu), and hearing (srota). It is immune to calamity (upasarga) brought about by the devas, the humans, the animals, and the nonliving objects. The pure soul is rid of the two kinds of deluding (mohaniya) karmas - the perception-deluding (darsanamohaniya) and the conduct-deluding (caritramohaniya) - and, as the result of complete destruction (ksaya) of the knowledge-obstructing karmas, it is ever established in perfect-knowledge (kevalajnana) and perfectconduct (yathakhyata caritra). Since the pure soul has no external concern, it is rid of surprise (vismaya). Of the nature of knowledge (jnana), the pure soul does not sleep (nidra). Since it is rid of the unpleasant-feeling (asatavedaniya) karmas, it does not experience thirst (trsa) and hunger (ksudha). The perfect-soul-substance - paramatmatattva - is eternal liberation (nirvana, moksa). . . . . . . . . . . . . . . . . . . . . . . . 302

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12 - THE PURE-COGNITION zuddhopayoga adhikAra nirvANa kA svarUpa - The nature of liberation - Navi kammaM NokammaM Navi ciMtA Neva aTTaruddANi / Navi dhammasukkajhANe tattheva ya hoi NivvANaM // 181 // jahA~ karma aura nokarma nahIM hai, cintA nahIM hai, Arta aura raudra dhyAna nahIM hai, aura dharmya tathA zukla dhyAna nahIM hai, vahIM nirvANa hai| (arthAt karmAdi-rahita paramAtmatattva meM hI nirvANa hai|) Where there are no karma (karma) and quasi-karma (nokarma), no anxiety (cinta), no sorrowful (arta) and cruel (raudra) meditation (dhyana), no virtuous (dharmya) and pure (sukla) meditation (dhyana), there is liberation - nirvana. EXPLANATORY NOTE Since the perfect-soul-substance - paramatmatattva - is utterly pristine, it is free from the eight kinds of material-karmas (dravyakarma). Being eternally rid of the five kinds of bodies, no quasi-karmic-matter (nokarma) clings to it. There is no mind and, therefore, there is no anxiety (cinta). There are no dispositions due to the fruition of karmas - audayika bhava-etc., and, hence, there are no sorrowful (arta) and cruel (raudra) kinds of meditation (dhyana). There is no associated body with superior sturdiness and strength - samhanana - and, therefore, there are no virtuous (dharmya) and pure (sukla) kinds of meditation (dhyana). . . . . . . . . . . . . . . . .. . . . . . . 303

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Niyamasara niyamasAra siddha bhagavAn ke svabhAva guNa - The own-nature of the liberated-soul (the Siddha) - vijjadi kevalaNANaM kevalasokkhaM ca kevalaM viriyaM / kevaladiTThi amuttaM atthittaM sappadesattaM // 182 // (siddha bhagavAn ke) kevalajJAna, kevaladarzana, kevalasukha, kevalavIrya, amUrtatva, astitva aura sapradezatva hote haiN| The liberated-soul (the Siddha) is characterized by infinite-knowledge (kevalajnana), infinite-perception (kevaladarsana), infinite-happiness (kevalasukha), infinite-energy (kevalavirya), incorporealness (amurtatva), existence (astitva), and with-space-points (sapradesatva). EXPLANATORY NOTE As the eight kinds of karmas are burnt with the fire of pure-meditation (sukladhyana), the liberated-soul (the Siddha) gets established, wholly and eternally, in own-self. It no longer depends on anything external; it attains its own-nature (svabhava) or natural-qualities (svabhavaguna). On destruction of the four inimical (ghati) karmas, infinite-knowledge (kevalajnana), infinite-perception (kevaladarsana), infinite-happiness (kevalasukha) and infinite-energy (kevalavirya) are manifested. All objects have two kinds of qualities (guna) - the general (samanya), and the specific (visesa). The general qualities express the genus (jati) or the general attributes, and the specific qualities describe the constantly changing conditions or modes. Consciousness (cetana) is a specific (visesa) attribute of the soul when viewed in reference to nonsouls but a general (samanya) attribute when viewed in reference to 304

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zuddhopayoga adhikAra 12 - THE PURE-COGNITION other souls. In a hundred pitchers, the general quality is their jar-ness, and the specific quality is their individual size, shape or mark. Thousands of trees in a forest have tree-ness (urksatva) as the general (samanya) attribute but each tree has specific (visesa) attributes, distinguishing these as neem tree, oak tree or palm tree. Acarya Samantabhadra's Svayambhustotra: yathaikazaH kArakamarthasiddhaye samIkSya zeSaM svasahAyakArakam / tathaiva sAmAnyavizeSamAtRkA nayAstaveSTA guNamukhyakalpataH // (13-2-62) he bhagavan (vimalanAtha)! Apake mata meM jisa prakAra eka-eka kAraNa - upAdAna kAraNa athavA nimitta kAraNa - apane sivAya dUsare sahakArI kAraka kI apekSA karake hI kisI kArya kI siddhi ke lie samartha hote haiM vaise hI sAmAnya dharma tathA vizeSa dharma ko pragaTa karane vAle naya bhI eka ko mukhya tathA dUsare ko gauNa kahane kI apekSA se hI iSTa haiM arthAt kArya kI siddhi ke lie samartha haiN| O Lord Vimalanatha! Just as the two mutually supportive causes, the substantial cause (upadana karana) and the instrumental cause (nimitta karana), result in the accomplishment of the desired objective, in the same way, your doctrine that postulates two kinds of attributes in a substance, general (samanya) and specific (visesa), and ascertains its particular characteristic (naya) depending on what is kept as the primary consideration for the moment while keeping the other attributes in the background, not negating their existence in any way, accomplishes the desired objective. When our expression makes the general (samanya) aspect as its subject, the specific (visesa) aspect becomes secondary and when the expression makes the specific aspect as its subject, the general aspect becomes secondary; this is achieved by using the word 'syat' in expression. 305

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Niyamasara niyamasAra Acarya Mailladhavala's Nayacakko: atthittaM vatthuttaM davvatta pameyatta agurulahugattaM / desatta cedaNidaraM muttamamuttaM viyANeha // 12 // astitva, vastutva, dravyatva, prameyatva, agurulaghutva, pradezavatva, cetanatva, acetanatva, mUrtatva, amUrtatva - ye dasa sAmAnya guNa jaano| These ten qualities: existence (astitva), activity or arthakriya (vastutva), power of changing modes (dravyatva), power of being known (prameyatva), power of maintaining distinction with all other substances (agurulaghutva), having space-points (pradesavatva), consciousness (cetanatva), lifelessness (acetanatva), corporealness - having a form (murtatva), and incorporealness - without having a form (amurtatva) are general (samanya) qualities of substances. NANaM daMsaNa suha satti rUvarasa gaMdha phAsa gamaNaThidI / vaTTaNagAhaNaheumuttamamuttaM khu cedaNidaraM ca // 13 // jJAna, darzana, sukha, vIrya, rUpa, rasa, gandha, sparza, gamanahetutva, sthitihetutva, vartanAhetutva, avagAhanahetutva, mUrtatva, amUrtatva, cetanatva, acetanatva - ye dravya ke vizeSa guNa jaano| These sixteen qualities: knowledge (jnana), perception (darsana), happiness (sukha), strength (virya), colouration (rupa), taste (rasa), smell (gandha), touch (sparsa), assistance in motion (gatihetutva), assistance in rest (sthitihetutva), assistance in continuity of being through gradual changes (vartanahetutva), assistance in providing accommodation (avagahanahetutva), corporealness - having a form (murtatva), incorporealness - without having a form (amurtatva), consciousness (cetanatva), lifelessness (acetanatva) are specific (visesa) qualities of substances. 306

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zuddhopayoga adhikAra 12 - THE PURE-COGNITION The soul-substance (jiva-dravya) does not have qualities (guna) of lifelessness (acetanatva) and corporealness - having a form (murtatva) - out of the ten general (samanya) qualities mentioned above. It has these eight general (samanya) qualities: existence (astitva), activity or arthakriya (vastutva), power of changing modes (dravyatua), power of being known (prameyatva), power of maintaining distinction with all other substances (agurulaghutva), having space-points (pradesavatva), consciousness (cetanatva), and incorporealness - without having a form (amurtatva). These qualities (guna) are specific (visesa) to the soul-substance (jiva-dravya) - knowledge (jnana), perception (darsana), happiness (sukha), strength (virya), and consciousness (cetanatua). . . . . . . . . . . . . . . . . 307

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Niyamasara niyamasAra nirvANa aura siddha ke ekatva kA pratipAdana - Liberation (nirvana) is the liberated-soul (the Siddha) - NivvANameva siddhA siddhA NivvANamidi samuddiTThA / kammavimukko appA gacchai loyaggapajjaMtaM // 183 // nirvANa hI siddha hai aura siddha hI nirvANa hai, aisA kahA gayA hai| karma se vimukta AtmA lokAgra-paryanta jAtA hai| It has been expounded that liberation (nirvana) is the liberated-soul (the Siddha) and the liberated-soul (the Siddha) is liberation (nirvana). The soul (atma) rid of karmas darts up to the summit of the universe (loka). EXPLANATORY NOTE Here, the word 'liberation' (nirvana) has two meanings. First, as per the Scripture, liberation (nirvana) is the liberated-soul (the Siddha). From the empirical (vyavahara) point-of-view, the 'Siddha sila'is the abode of the liberated-soul (the Siddha). (see p. 151, ante). But from the transcendental (niscaya) point-of-view, the liberated-soul (the Siddha) lives in own-nature (svabhava). Therefore, it is said that liberation (nirvana) is the liberated-soul (the Siddha) and also that the liberated-soul (the Siddha) is liberation (nirvana) - living in ownnature(svabhava). As the soul attains liberation, it rises up to the topmost part of the universe, called the Siddha sila, and resides there forever, free from transmigration. 308

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zuddhopayoga adhikAra - karma-vimukta AtmA lokAgra - paryanta hI jAtA hai The liberated-soul goes up to the end of the universe - jIvANa puggalANaM gamaNaM jANehi jAva dhammathI / dhammatthikAyabhAve tatto parado Na gacchaMti // 184 // jIvoM aura pudgaloM kA gamana jahA~ taka dharmAstikAya hai vahA~ taka hotA hai, aisA jAno / lokAgra ke Age dharmAstikAya kA abhAva hone se ve jIva aura pudgala nahIM jaate| 12 - THE PURE-COGNITION Know that the substances of the soul (jiva) and the matter (pudgala) can traverse only till the space where the substance called the medium-of-motion - dharmastikaya - exists. Since there is no medium-ofmotion - dharmastikaya - beyond the end of the universe (loka), these substances do not go there. EXPLANATORY NOTE acarya Umasvami's Tattvarthasutra: dharmAstikAyAbhAvAt // 10-8 // Age (lokAkAza ke bAhara ) dharmAstikAya kA abhAva hai, ataH mukta jIva loka ke anta taka hI jAtA hai| The liberated soul does not go beyond the end of the universe as no medium-of-motion - dharmastikaya - exists there. There is no movement in the non-universe (aloka) above, as there is no medium of motion dharmastikaya which aids movement. Otherwise there would be no distinction between the universe and the non-universe. - ....... ..... 309

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Niyamasara niyamasAra niyama aura usake phala kA upasaMhAra - The exertion of the soul - niyama - and its fruit - NiyamaM Niyamassa phalaM NiddiTTha pavayaNassa bhattIe / puvvAvaravirodho jadi avaNIya pUrayaMtu samayaNhA // 185 // (isa grantha meM) pravacana kI bhakti se niyama aura niyama kA phala dikhalAyA gayA hai| isameM yadi pUrvApara virodha ho to Agama ke jJAtA puruSa use dUra kara pUrti kreN| Prompted by devotion to the Scripture, right exertion of the soul - niyama - and its fruit, have been described. If any inconsistencies are found in the description, learned scholars may remove these and refine the treatise. EXPLANATORY NOTE This gatha is the conclusion of the treatise. It has been expounded in gatha 3 that right exertion of the soul - that which must be done - is the 'niyama'. And, the 'niyama' is right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra). The fruit of suchexertion is liberation (moksa, nirvana). The composition has been prompted by devotion to the Scripture, and not by vain about poetic genius. If any inconsistencies are found in the description, those who know the true nature of the soul may incorporate the refinement. . . . . . . . . . . . . . . . . . . . . . . . 310

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zuddhopayoga adhikAra bhavya ke liye bhakti kartavya hai The worthy soul must have persistent devotion - - 12 - THE PURE-COGNITION IsAbhAveNa puNo keI NidaMti suMdaraM maggaM / tesiM vayaNaM soccA'bhattiM mA kuNaha jiNamagge // 186 // (yadi) koI loga IrSyA - bhAva se sundara mArga kI nindA karate haiM to bhI unake vacana sunakara jinamArga ke prati abhakti (azraddhA) nahIM karanA / If some persons, out of jealousy, deride this beautiful path (to liberation), still (O worthy disciple !), on hearing their words, do not lose devotion to the path of the Conquerors (Jina). EXPLANATORY NOTE Some wrong-believer (mithyadrsti) and dumb persons, out of envy and malice, resort to deriding this beautiful path to liberation - comprising the 'Three Jewels' of right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra) - expounded by the Omniscient Lord Jina. In doing so, they put forward faulty accounts, illustrations, and arguments. O worthy (bhavya) disciple ! On hearing such persons, do not ever lose devotion to this path, which has the power to rid the soul of the karmic dirt. ......... ......... 311

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Niyamasara niyamasAra nAmakathana dvArA zAstra ke upasaMhAra kA kathana - The name of the Scripture, with conclusion - NiyabhAvaNANimittaM mae kadaM NiyamasAraNAmasudaM / NaccA jiNovadesaM puvvAvaradosaNimmukkaM // 187 // pUrvApara (pUrvavartI aura paravartI) doSarahita, jinopadeza ko jAnakara maiMne nijabhAvanA ke nimitta se yaha niyamasAra nAma kA zAstra racA hai| After understanding the teaching of the Conquerors (Jina) that is rid of the fault of inconsistency between parts and with the object of contemplating on the 'Self', I have composed this Scripture, 'Niyamasara'. EXPLANATORY NOTE The author, Acarya Kundakunda, avers that he has composed this Scripture, Niyamasara, after understanding the teaching of the Conquerors (Jina). The Conquerors are the Omniscient (sarvajna) Lords who have vanquished attachment - vitaraga. Their teaching is absolutely without faults including inconsistency between parts. The object of composing this Scripture was self-contemplation. This Scripture - Niyamasara - expounds the essence of the objects of knowledge, and, by the word 'niyama', the path to liberation. It expounds the five substances with extensive magnitude, pancastikaya - the soul (jiva), the physical matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (akasa); the fivefold observance, pancacara, in regard to faith (darsana), knowledge (jnana), conduct (caritra), austerities (tapa), and power (virya); the six substances (dravya); and the seven realities (tattva) along with merit (punya) and demerit (papa). It describes the five kinds of dispositions (bhava) - subsidential (aupasamika), destructional (ksayika), destruction-cum-subsidential (ksayopasamika), rising (audayika) and inherent nature (parinamika). It expounds the .............. . ...... 312

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zuddhopayoga adhikAra 12 - THE PURE-COGNITION nature of real (niscaya) repentance (pratikramana), renunciation (pratyakhyana), expiation (prayascitta), confession (alocana), selfadoration (niyama), etc., which promote spiritual advancement. It also expounds the nature of the inauspicious (asubha), the auspicious (subha) and the pure (suddha) cognition (upayoga). The study of this Scripture involves two meanings: 1) the meaning of the individual gatha, and 2) the meaning of the Scripture itself. The meaning of the individual gatha has been provided in the accompanying text. The meaning of the Scripture itself is expounded now. This Scripture - Niyamasara - is the Word of the Omniscient Lord. It has the power to bestow the true follower with ineffable happiness of liberation that is utterly rid of attachment, without obstruction, eternal, and sense-independent. Such happiness is attained by meditating on the perfect-soul-substance - the cause-soul (paramatmatattva, karana paramatma) - which is pristine, and endowed with four qualities of infinite-knowledge, imperishable, indestructible, and indivisible. This Scripture is adorned by various points-of-view (naya). It leads to the fifth stage of existence. It has been composed by the digambara ascetic (nirgrantha muni) whose only possession is his body and who is rid of the influence of the five senses (indriya). Worthy men, aspiring for supreme happiness, who comprehend this Scripture without contradiction of the empirical (vyavahara) and the transcendental (niscaya) points-of-view are able to adopt conduct that leads their souls to the desired goal. Leaving aside the twenty-four kinds of possessions, external and internal, and by concentrating on the pure (suddha) and inseparable (abheda) "Three Jewels (ratnatraya) - right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra) - they attain eternal happiness appertaining to the perfect-soul-substance (paramatmatattva, karana paramatma). isa prakAra zrI kundakundAcArya viracita niyamasAra grantha meM zaddhopayoga adhikAra nAma kA bArahavA~ adhikAra samApta haa| . . . . . . . . . . . . . . . . . 313

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Niyamasara niyamasAra This concludes Acarya Kundakunda's Niyamasara - The Essence of Soul-adoration (With Authentic Explanatory Notes) With great devotion, I make obeisance humble at the Worshipful Feet of Acarya Kundakunda, a glittering jewel among the authors of the Scripture, whose expositions illumine the Reality, as preached by the Omniscient Lord. At the conclusion of this worthy endeavour I adore and worship the Lotus Feet of Lord Ajitanatha, the second Tirthankara, for continued propitiousness: Acarya Samantabhadra's Svayambhustotra: adyApi yasyAjitazAsanasya satAM praNetuH pratimaGgalArtham / pragRhyate nAma paraM pavitraM svasiddhikAmena janena loke // (2-2-7) jinakA anekAnta zAsana dUsaroM (ekAntavAdiyoM) ke dvArA parAjita nahIM ho sakatA hai aura jo satpuruSoM ke pradhAna nAyaka haiM (bhavya jIvoM ko mokSamArga meM pravartana karAne vAle haiM), Aja bhI isa loka meM apane iSTa prayojana ko siddha karane kI icchA rakhane vAle janasamUha ke dvArA una bhagavAn ajitanAtha kA parama pavitra nAma pratyeka maMgala ke nimitta sAdara grahaNa kiyA jAtA hai| Lord Ajitanatha's regime, which promulgated the right path to liberation, was the principal guide for the virtuous men, and those who subscribed to the absolutistic point-of-view could not counter it. Even today, the most auspicious name of Lord Ajitanatha is taken as a propitious omen by all men wishing for the accomplishment of their goals. . . . . . . . . . . . . . . . . . . . . . . 314

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INDEX OF VERSES gAthA anukramaNikA gAthA --- Verse No. Page 21 - - . 9 56 166 279 aithUlathUla thUlaM thUlasuhumaM aNukhaMdhaviyappeNa du poggaladavvaM aNNaNirAvekkho jo pariNAmo attAgamataccANaM saddahaNAdo attAdi attamajhaM attaMtaM Neva appasarUvaM pecchadi loyAloyaM appasarUvAlaMbaNabhAveNa du appANaM viNu NANaM NANaM viNu appA parappayAso taiyA appeNa arasamarUvamagaMdhaM avvattaM avvAbAhamaNiMdiyamaNovamaM asarIrA aviNAsA aNiMdiyA antarabAhirajappe jo vaTTai so 119 214 171 288 163 275 46 105 178 299 48 111 150 257 176 296 100 191 84 167 Aussa khayeNa puNo NiNNAso AdA khu majjha NANe AdA me ArAhaNAi vaTTai mottUNa AloyaNamAluMchaNa viyaDIkaraNaM AvAsaM jai icchasi appasahAvesu AvAsaeNa jutto samaNo so hodi AvAsaeNa hINo pabbhaTTo hodi 108 201 147 253 149 255 148 254 186 311 IsAbhAveNa puNo keI jiMdati IhApuvvaM vayaNaM jIvassa ya 174 292 ukkiTTho jo boho NANaM tasseva 116 211 . . . . . . . . . . . . . . . . . . . . . . . . 315

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Niyamasara niyamasAra gAthA --- Verse No. Page 92 179 uttamaaTuM AdA tamhi ThidA ummaggaM paricattA jiNamagge jo du usahAdijiNavariMdA evaM kAUNa 86 171 140 243 102 193 101 193 34 77 113 ego me sAsado appA ego ya maradi jIvo ego ya ede chaddavvANi ya kAlaM mottUNa ede savve bhAvA vavahAraNayaM eyarasarUvagaMdhaM dophAsaM taM have erisabhedabbhAse majjhattho hodi erisayabhAvaNAe vavahAraNayassa evaM bhedabbhAsaM jo kuvvai 57 164 159 --- 106 198 18 43 63 135 110 204 111 206 70 146 121 216 66 141 kattA bhottA AdA poggalakammassa kadakAridANumodaNarahidaM taha kammamahIruhamUlacchedasamattho kammAdo appANaM bhiNNaM bhAvei kAyakiriyANiyattI kAussaggo kAyAIparadavve thirabhAvaM pariharattu kAlussamohasaNNArAgaddosAiasuhakiM kAhadi vaNavAso kAyakileso kiM bahuNA bhaNieNa du varatavacaraNaM kulajoNijIvamaggaNaThANAisu kevalaNANasahAvo kevaladaMsaNakevalamiMdiyarahiyaM asahAyaM taM kohaM khamayA mANaM samaddaveNajjaveNa kohAdisagabbhAvakkhayapahudibhAvaNAe 124 221 117 212 123 96 185 11 29 115 210 114 209 316

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gAthA anukramaNikA INDEX OF VERSES gAthA --- Verse No. Page --- 30 62 gamaNaNimittaM dhammamadhamma Thidi gAme vA Nayare vA'raNNe vA 128 ghaNaghAikammarahiyA kevalaNANAi 147 95 39 caugaibhavasaMbhamaNaM jAijarAmaraNacaudahabhedA bhaNidA tericchA cakkhu acakkhU ohI tiNNi vi cattA hyaguttibhAvaM tiguttigutto calamaliNamagADhattavivajjiya 36 174 117 05 chAyAtavamAdIyA thUledarakhaMdhamidi chuhataNhabhIruroso rAgo moho ciMtA 103 195 154 263 128 227 127 226 177 298 172 290 159 269 jaM kiMci me duccarittaM savvaM jadi sakkadi kAdaM je paDikamaNAdiM jassa rAgo du doso du vigaDiM jassa saNNihido appA saMjame jAijaramaraNarahiyaM paramaM jANato passaMto IhApuvvaM Na hoi jANadi passadi savvaM vavahAraNaeNa jA rAyAdiNiyattI maNassa jANIhi jArisiyA siddhappA bhavamalliya jiNakahiyaparamasutte paDikamaNAdiya jIvANa puggalANaM gamaNaM jANehi jIvAdibahittaccaM heyamuvAdeyamappaNo jIvAdIdavvANaM parivaTTaNakAraNaM jIvAdu poggalado NaMtaguNA 69 145 47 108 155 184 38 22 . . . . . . . . . . . . . . . . . . . . . . .

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Niyamasara niyamasAra gAthA --- Verse No. Page 9 23 10 160 271 144 249 141 244 129 229 jIvA poggalakAyA dhammAdhammA jIvo uvaogamao uvaogo jugavaM vaTTai NANaM kevalaNANissa jo caradi saMjado khalu suhabhAve jo Na havadi aNNavaso tassa du jo du aTTaM ca rudaM ca jhANaM jo dugaMchA bhayaM vedaM savvaM jo du dhammaM ca sukkaM ca jhANaM jo du puNNaM ca pAvaM ca bhAvaM jo du hassaM raIM sogaM aratiM jo dhammasukkajhANamhi pariNado jo passadi appANaM samabhAve jo samo savvabhUdesu thAvaresu 132 232 133 234 230 130 131 232 151 258 109 202 126 225 jhANaNilINo sAhU paricAgaM 181 ThANaNisejjavihArA IhApuvvaM Na 175 294 150 - Na 38 142 246 180 302 NaTThaTThakammabaMdhA aTThamahAguNaNamiUNa jiNaM vIraM aNaMtavaraNaraNArayatiriyasurA pajjAyA te Na vaso avaso avasassa kamma Navi iMdiya uvasaggA Navi moho Navi kammaM NokammaM Navi ciMtA Navi dukkhaM Navi sukkhaM Navi pIDA NatANaMtabhaveNa samajjiyasuhaasuhaNANaM appapayAsaM NicchayaNayaeNa NANaM jIvasarUvaM tamhA jANei 181 303 179 301 118 213 165 278 170 286 . . . . . . . . . . . . . . . . . . . . . . . 318

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gAthA anukramaNikA gAthA gANaM parappayAsaM diTThI NANaM parapyAsaM taiyA NANeNa NANaM parappayAsaM vavahAraNayeNa NANAjIvA NANAkammaM NANAvihaM NAhaM koho mANo Na ceva mAyA NAhaM NArayabhAvo tiriyattho NAhaM bAlo vuDDo Na ceva taruNo NAhaM maggaNaThANo NAhaM guNaThANa NAhaM rAgo doso Na ceva moho NikkasAyarasa daMtassa sUrassa NiggaMtho NIrAgo Nissallo hiMDo hiMo Nimmamo Nikkalo NiyabhAvaNANimittaM mae kadaM NiyabhAvaM gavi muccai parabhAvaM NiyamaM Niyamassa phalaM NiddiTTha NiyamaM mokkhaDavAyo tassa phalaM Niyameva ya jaM kajjaM taM NiyamaM NivvANameva siddhA siddhA Nissesadosarahio kevalaNANAiNokammakammarahiyaM vihAvaguNapajjaehiM No khaiyabhAvaThANA No No khalu sahAvaThANA No mANavamANo ThidibaMdhaTThANA yaDiTThANA tassa muhuggadavayaNaM puvvAvaradosavirahiya taha daMsaNauvaogo sasahAvedaraviyappado thIrAjacorabhattakahAdivayaNassa --- --- --- --- --- --- --- --- Verse No. 161 162 164 156 81 77 79 78 80 105 44 43 187 97 185 4 3 183 7 107 41 39 40 8 13 67 ....... INDEX OF VERSES Page 273 274 275 265 160 160 160 160 160 197 101 99 312 186 310 10 8 308 17 200 93 89 91 21 34 143 ......... 319

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Niyamasara niyamasAra gAthA --- Verse No. Page --- 59 129 dahNa itthirUvaM vAMchAbhAvaM davvaguNapajjayANaM cittaM jo kuNai davvatthieNa jIvA vadirittA 145 251 19 46 dhAucaukkassa puNo jaM heU kAraNaM 53 94 182 152 260 98 187 146 252 173 292 153 140 paDikamaNaNAmadheye sutte jaha paDikamaNapahudikiriyaM kuvvaMto payaDividiaNubhAgappadesabaMdhehiM paricattA parabhAvaM appANaM jhAdi pariNAmapuvvavayaNaM jIvassa ya paMcAcArasamaggA paMciMdiyapAsugabhUmipadese gUDhe rahie pAsugamaggeNa divA avalogaMto poggaladavvaM muttaM muttivirahiyA puvvuttasayaladavvaM NANAguNapajjaeNa puvvuttasayalabhAvA paradavvaM pesuNNahAsakakkasaparaNiMdappappasaMsiyaM poggaladavvaM uccai paramANU potthaikamaMDalAiM gahaNavisaggesu GN 132 37 84 168 282 50 115 134 29 61 139 baMdhaNachedaNamAraNaAkuMcaNa taha 144 bhUpavvadamAdIyA bhaNidA 22 50 --- 2 6 112 207 maggo maggaphalaM ti duvihaM jiNasAsaNe madamANamAyalohavivajjiyabhAvo du mamattiM parivajjAmi mANussA duviyappA 99 189 39 . . . . . . . . . . . . . . . . . . . . . . . 320

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gAthA anukramaNikA INDEX OF VERSES gAthA --- Verse No. Page 90 176 91 178 167 280 136 238 135 236 micchattapahudibhAvA puvvaM jIveNa micchAdasaNaNANacarittaM caiUNa muttamamuttaM davvaM ceyaNamiyaraM sagaM mokkhapahe appANaM ThaviUNa ya kuNadi mokkhaMgayapurisANaM guNabhedaM jANiUNa mottUNa aTTarudaM jhANaM jo jhAdi mottUNa aNAyAraM AyAre jo du kuNadi mottUNa vayaNarayaNaM rAgAdIbhAvavAraNaM / mottUNa sayalajappamaNAgayasuhamasuhavAraNaM mottUNa sallabhAvaM Nissalle jo du sAhu 89 175 169 166 95 183 173 --- 74 155 rayaNattayasaMjuttA jiNakahiyapayatthadesayA rAgeNa va doseNa va moheNa va rAyAdIparihAre appANaM jo du 57 127 137 240 157 266 ladbhUNaM Nihi ekko tassa phalaM loyAyAse tAvaM idarassa aNaMtayaM loyAloyaM jANai appANaM Neva 36 79 169 284 143 248 45 103 113 208 153 262 vaTTadi jo so samaNo aNNavaso vaNNarasagaMdhaphAsA thIpuMsaNauMsayAdi vadasamidisIlasaMjamapariNAmo vayaNamayaM paDikamaNaM vayaNamayaM vayaNoccAraNakiriyaM paricattA vavahAraNayacaritte vavahAraNayassa vAvAravippamukkA cauvvihavijjadi kevalaNANaM kevalasokkhaM virado savvasAvaje tigutto 122 218 55 117 75 157 182 304 125 223 . . . . . . . . . . . . . . . . . . . . . . . . 321

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Niyamasara niyamasAra gAthA --- Verse No. Page --- 51 117 vivarIyAbhiNivesavivajjiyavivarIyAbhiNivesaM paricattA 139 242 12 29 66 134 235 53 117 54 117 104 196 saNNANaM caubheyaM madisudaohI samayAvalibhedeNa du duviyappaM sammattaNANacaraNe jo bhattiM kuNai sammattassa NimittaM jiNasuttaM sammattaM saNNANaM vijjadi mokkhassa sammaM me savvabhUdesu veraM majjhaM savvaviyappAbhAve appANaM jo du savve purANapurisA evaM AvAsayaM savvesiM gaMthANaM cAgo NiravekkhasaMkhejjAsaMkhejjANaMtapadesA saMjamaNiyamataveNa du dhammajjhANeNa suhaasuhavayaNarayaNaM rAyAdIbhAvavAraNaM suhamA havaMti khaMdhA pAoggA 138 241 158 267 130 60 79 123 219 120 215 50 24 322

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INDEX OF SCRIPTURAL EXCERPTS Name of the Scripture Acarya Amrtacandra's Purusarthasiddhyupaya Acarya Kundakunda's Atthapahuda - Bodhapahuda Acarya Kundakunda's Atthapahuda - Damsanapahuda Acarya Kundakunda's Atthapahuda - Mokkhapahuda Acarya Kundakunda's Bhaktisamgraha - Siddhabhakti Acarya Kundakunda's Pancastikaya zAstroddharaNa anukramaNikA --- kArikA/ zloka /gAthA kramAMka ekenAkarSantI zlathayantI nityamapi nirupalepaH kRtakRtyaH paramapade samyaktvabodhacAritralakSaNo jIvakRtaM pariNAmaM aprAdurbhAvaH khalu sAmAyikaM zritAnAM jIvAjIvAdInAM tattvAnAM kAraNakAryavidhAnaM tajjayati paraM jyotiH saddaviyAro hUo vArasa aMgaviyANaM malarahio kalacatto (225) (223) jIvA puggalakAyA (224) ( 222 ) jaM sakkaitaM kIrai jaM ca (22) ........ (12) (88) ( 150 ) (22) (34) ( 1 ) (60) (61) aisayamavvAbAhaM sokkhama... (9) (6) (8) Page XXVI 6 7 10 45 125 223 242 272 276 xviii xviii 263 298 300 316 ..... 323

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Niyamasara niyamasAra Name of the Scripture kArikA/zloka/gAthA kramAMka Page Acarya Kundakunda's Pravacanasara --- jo hi sudeNa vijANadi (1-33) --- pakkhINaghAdikammo (1-19) --- suttaM jiNovadi8 (1-34) --- attho khalu davvamao (2-1) --- atthittaNicchidassa hi (2-60) NaraNArayatiriyasurA (2-61) --- AdA kammamalimaso (2-29) --- davvaTThieNa savvaM davvaM (2-22) --- vaNNarasagaMdhaphAsA vijaMte (2-40) --- samao du appadeso (2-46) --- liMgehiM jehiM davvaM (2-38) --- davvaM jIvamajIvaM jIvo (2-35) --- jadi so suho va asuho (1-46) --- ratto baMdhadi kammaM muccadi (2-87) --- atthittaNicchidassa hi (2-60) --- NANaM atthaviyappo kammaM (2-32) --- jIvo bhavaM bhavissadi (2-20) --- dehA vA daviNA vA (2-101) --- maradu va jivadu jIvo (3-17) --- ekkaM khalu taM bhattaM (3-29) --- vadasamididiyarodho (3-8) --- ede khalu mUlaguNA (3-9) --- cArittaM khalu dhammo (1-7) --- suvididapadatthasutto (1-14) --- Na jahadi jo du mamattiM (2-98) --- jo khavidamohakaluso (2-104) --- udayagadA kammaMsA (1-43) 112 133 136 157 157 164 169 171 181 187 324

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zAstroddharaNa anukramaNikA Name of the Scripture Acarya Kundakunda's Pravacanasara (contd.) Acarya Kundakunda's Rayanasara Acarya Kundakunda's Samayasara --- --- --- --- --- --- INDEX OF SCRIPTURAL EXCERPTS kArikA/ zloka /gAthA evaM NANappANaM evaM vidittho jo davvesu hidi jo evaM evaM jiNA jiNaMdA asuhoogarahido daMsaNaNANacarittesu tIsu pakkhINaghAdikammo savvagado jiNavasaho savve Natthi parokkhaM kiMci vi pariNamado khalu NANaM AdA NANapamANaM NANaM NA appatti madaM vaTTadi Na vi pariNamadi Na puNNaphalA arahaMtA tesiM missotti bahirappA vaMdittu savvasiddhe taM yattavihattaM dAehaM jIvassa Natthi vaNNo jIvassa Natthi rAgo jIvassa Natthi vaggo jIvassa thiI No ThidibaMdhaTThANA Neva ya jIvaTThANA kammaM jaM puvvakayaM saMsiddhirAdhasiddhaM ...... kramAMka ( 2 - 100 ) (1-78) ( 1-77 ) (2-107) (2-67) (3-42) (1-19) (1-26) (1-22) ( 1-21) (1-23) (1-27) (1-52) (1-45) ( 146 ) ( 1-1-1) (1-5-5) (2-12-50 ) (2-13-51 ) (2-14-52 ) (2-15-53) (2-16-54) (2-17-55 ) (10-76-383) (9-17-304) Page 191 228 230 238 249 253 269 277 280 285 286 288 290 294 256 xviii xix 162 162 162 162 162 163 166 168 325

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Niyamasara niyamasAra Name of the Scripture kArikA/zloka/gAthA kramAMka Page Acarya Kundakunda's Samayasara (contd.) --- sAmaNNapaccayA khalu cauro (3-41-109) 176 --- tesiM puNo vi ya imo (3-42-110) 176 --- paDikamaNaM paDisaraNaM (9-19-306) 179 apaDikamaNamapaDisaraNama... (9-20-307) 179 --- savve bhAve jamhA (1-34-34) 183 --- kammaM jaM suhamasuhaM jamhi (10-77-384) 184 --- ahameMkko khalu suddho ya (3-5-73) 189 --- jaM suhamasuhamudiNNaM (10-78-385) 200 sovaNiyaM pi NiyalaM (4-2-146) 231 --- Na vi pariNamadi Na (3-8-76) 251 --- jIvo carittadaMsaNaNANaThido (1-2-2) 252 --- NiccaM paccakkhANaM (10-79-386) 260 --- bhAvo rAgAdijudo jIveNa (5-4-167) / 291 306 Acarya Mailladhavala's Nayacakko --- atthittaM vatthuttaM davvatta --- NANaM daMsaNa suha satti (12) (13) Acarya Nemicandra's --- sammaiMsaNaNANaM caraNaM Dravyasamgraha --- tikkAle cadupANA --- ajjIvo puNa Neo --- uvaogo duviyappo --- samaNA amaNA NeyA paoNggalakammAdINaM kattA --- gaipariNayANa dhammo --- ThANajudANa adhammo --- avagAsadANajoggaM --- davvaparivaTTarUvo jo so --- loyAyAsapadese ikkekke (39) (3) (15) (4) (12) (8) (17) (18) (19) (21) (22) . . . . . . . . . . . . . . . . . . . . . . . . 326

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INDEX OF SCRIPTURAL EXCERPTS zAstroddharaNa anukramaNikA Name of the Scripture kArikA/zloka/gAthA kramAMka Page 78 105 121 122 149 Acarya Nemicandra's --- saMti jado teNede atthIti (24) Dravyasamgraha --- vaNNa rasa paMca gaMdhA do (7) (contd.) --- asuhAdo viNivittI suhe (45) --- bahirabbhaMtarakiriyAroho (46) --- NaTThacadughAikammo (50) --- NaTThaTThakammadeho loyAloyassa (51) --- daMsaNaNANapahANe (52) --- jo rayaNattayajutto (53) --- daMsaNaNANasamaggaM maggaM (54) --- mA ciTThaha mA jaMpaha mA (56) --- daMsaNapuvvaM NANaM (44) 152 154 155 158 215 271 237 Acarya Nemicandra's --- cakkikuruphaNisureMdesahamiMde (560) Trilokasara xlii 190 194 202 Acarya Pujyapada's ___--- na me mRtyuH kuto bhItirna (29) Istopadesa --- badhyate mucyate jIvaH (26) --- eko'haM nirmamaH zuddho (27) --- svasmin sadabhilASitvAda... (34) --- kimidaM kIdRzaM kasya (42) --- saMyamya karaNagrAmamekAgratvena (22) --- itazcintAmaNirdivya itaH (20) --- icchatyekAntasaMvAsaM (40) 216 240 258 266 19 Acarya Pujyapada's Samadhitantram nirmalaH kevalaH zuddho (6) --- bahirantaH parazceti tridhAtmA (4) --- apamAnAdayastasya vikSepo (38) --- yaH parAtmA sa evAhaM yo'haM (31) ---- evaM tyaktvA bahirvAcaM (17) 90 109 145 ........................ 327

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Niyamasara niyamasAra Name of the Scripture kArikA/zloka/gAthA kramAMka Page 185 Acarya Pujyapada's Samadhitantram (contd.) 186 190 196 197 198 209 (70) --- yadagrAhyaM na gRhNAti gRhItaM (20) --- yattyAgAya nivartante (90) --- kSIyante'traiva rAgAdyAstattvato (25) pracyAvya viSayebhyo'haM mAM (32) --- tathaiva bhAvayeddehAd... (82) --- yadA mohAtprajAyete (39) --- svabuddhyA yAvadgRhNIyAt (62) --- yasya saspandamAbhAti (67) --- rAgadveSAdikallolairalolaM (35) --- avikSiptaM manastattvaM (36) --- tyaktvaivaM bahirAtmAnama... (27) --- dehAntaragate/jaM (74) --- bahistuSyati mUDhAtmA (60) --- yadantarjalpasaMpRktamutprekSA... (85) --- janebhyo vAk tataH spandA (72) 218 221 227 228 241 247 255 Acarya Samantabhadra's Ratnakarandakasravakacara --- sadRSTijJAnavRttAni dharmaM (3) --- zraddhAnaM paramArthAnAmApta... (4) --- kSutpipAsAjarAtaGkajanma... (6) --- AptenocchinnadoSeNa (5) --- parameSThI paraMjyotirvirAgo (7) --- AptopajJamanullaMghyama... (9) --- rAgadveSanivRttehiMsAdinivarttanA (48 ) --- gRhakarmaNApi nicitaM karma (114) --- vidyAdarzanazaktisvAsthya... (132) --- anAtmArthaM vinA rAgaiH (8) 128 138 236 293 328

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INDEX OF SCRIPTURAL EXCERPTS zAstroddharaNa anukramaNikA Name of the Scripture kArikA/zloka/gAthA kramAMka Page Acarya Samantabhadra's Svayambhustotra --- ahiMsA bhUtAnAM jagati (21-4-119) --- anantadoSAzayavigraho graho (14-1-66) --- guNAbhinandAdabhinandano (4-1-16) --- sthitijanananirodhalakSaNaM (20-4-114) --- kAyavAkyamanasAM pravRttayo (15-4-74) --- yathaikazaH kArakamarthasiddhaye (13-2-62) --- adyApi yasyAjitazAsanasya (2-2-7) 125 177 220 285 293 305 314 Name of the Scripture sUtra kramAMka Page Acarya Umasvami's Tattvarthasutra --- samyagdarzanajJAnacAritrANi (1-1) --- tattvArthazraddhAnaM (1-2) --- guNaparyayavad dravyam (5-38) --- upayogo lakSaNam (2-8) --- matizrutAvadhimanaHparyaya... (1-9) --- sarvadravyaparyAyeSu kevalasya (1-29) --- matizrutAvadhayo viparyayazca (1-31) --- sadasatoravizeSAdya... (1-32) --- bharatairAvatavidehAH (3-37) --- ratnazarkarAvAlukA... (3-1) --- devAzcaturNikAyAH (4-1) --- aNavaH skandhAzca (5-25) --- sparzarasagandhavarNavantaH (5-23) --- gatisthityupagrahau (5-17) AkAzasyAvagAhaH (5-18) --- vartanApariNAmakriyAH (5-22) --- saMkhyeyAsaMkhyeyAzca (5-10) . . . . . . . . . . . . . . . . . . . . . . .

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Niyamasara Name of the Scripture Acarya Umasvami's (contd.) Tattvarthasutra 330 --- --- --- --- --- sUtra ekapradezAdiSu bhAjyaH asaMkhyeyAH pradezA AkAzasyAnantAH aupazamika kSAyikau pramattayogAtprANavya... asadabhidhAnamanRtam adattAdAnaM steyam maithunamabrahma mUrcchA parigrahaH IryAbhASaiSaNAdAna... samyagyonigraho guptiH ArtaraudradharmyazuklAni pare mokSahetU zuklecA pUrvavidaH dharmAstikAyAbhAvAt *** ........... kramAMka (5-14) (5-8) (5-9) (2-1) (7-13) (7-14) (7-15) (7-16) (7-17) (9-5) (9-4) (9-28) (9-29) (9-37) ( 10-8) niyamasAra Page 80 81 82 93 124 127 128 129 130 132 141 175 234 259 309

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Sacred Jaina Texts from Vikalp Printers www.vikalpprinters.com Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION zrImadAcArya kundakunda viracita samayasAra Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION The most profound and smered exposition in the Jain religious tradition. * Prakrit . Hindi English zrImadAcArya kundakunda viracita samayasAra Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Foreward by: Acharya 108 Vidyanand Muni English Translation and Edited by: Vijay K. Jain * Published: 2012 * Hard Bound * Printed on Art Paper Pages: xvi + 208 * Size: 16 x 22.5 cm ISBN 81-903639-3-X Rs. 350/As Acharya Vidyanand writes in the Foreword of Samayasara, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are obstacles in the path to liberation. Samayasara is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. . . . . . . . . . . . . . . . . . 331

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Shri Amritchandra Suri's Purusarthasiddhyupaya Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasUrI viracita puruSArthasiddhayupAya * Sanskrit * Hindi * English Shri Amritchandra Suri's Purusarthasiddhyupaya Purushartha Siddhyupaya) Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasari-viracita Foreword by: Acharya 108 Vidyanand Muni puruSArthasiddhayupAya English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Published: 2012 Hard Bound * Printed on NS Maplitho Paper * Pages: xvi + 191 * Size: 16 x 22.5 cm ISBN 81-903639-4-8 Rs. 350/ Shri Amritchandra Suri's Purusarthasiddhyupaya is a matchless Jaina text that deals with the conduct required of the householder (sravaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex issues such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism - noninjury or ahimsa - has been explained in detail in the book. . . . . . . . . . . . . . . . . . . . 332

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English Translation, and Edited by: Vijay K. Jain * Published: 2013 Hard Bound Printed on NS Maplitho Paper Pages: xvi +216 * Size: 16 x 22.5 cm * Acarya Nemichandra's Dravyasamgraha With Authentic Explanatory Notes * AcArya nemicandra viracita dravyasaMgraha * Prakrit Hindi English Foreword by: Acarya 108 Vidyanand Muni * Acarya Nemichandra's Dravyasamgraha (Also: Dravya Sangraha, Dravya Samgraha) With Authentic Explanatory Notes AcArya nemicandra viracita dravyasaMgraha Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain ISBN 81-903639-5-6 Rs. 450/ Dravyasamgraha is one of the finest classical Jaina texts, composed by His Holiness Acarya Nemichandra (circa 10th century CE). It deals primarily with the Realities (tattva) that contribute to world process. The conduct required for attaining the ultimate goal of liberation follows from the knowledge of these Realities. Both, the transcendental and the empirical points of view, have been considered while explaining the nature of substances, souls and non-souls. It will be of much use to scholars worldwide interested in pursuing the study of Jaina epistemology. ....... 0000 333

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Acarya Pujyapada's Istopadesa - The Golden Discourse AcArya pUjyapAda viracita iSTopadeza Acarya Pujyapada's Istopadesa - THE GOLDEN DISCOURSE AcArya pUjyapAda viracita iSTopadeza * Sanskrit . English Foreword by: Acarya 108 Vidyanand Muni By: Vijay K. Jain Foreword by: Acarya 108 Vidyanand Muni * Published: 2014 * Hard Bound * Printed on NS Maplitho Paper * Pages: xvi + 152 * Size: 16 x 22.5 cm VIJAY K. JAIN ISBN 81-903639-6-4 Rs. 450/ His Holiness Acarya Pujyapada, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina Sarvarthasiddhi and Istopadesa. Concise but deep in import, Istopadesa unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous. 334

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Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirtharkara AcArya samantabhadra viracita svayambhUstotra Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara AcArya samantabhadra viracita svayambhUstotra * Sanskrit . Hindi . English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain * Published: 2015 Hard Bound * Printed on NS Maplitho Paper Pages: xxiv + 220 * Size: 16 x 22.5 cm Divine Blessings Acarya 108 Vidyanand Muni VIJAY K. JAIN ISBN 81-903639-7-2 Rs. 500/ Acarya Samantabhadra's Svayambhustotra (circa 2nd century CE) is a fine composition in Sanskrit dedicated to the adoration of the Twenty-four Tirthankara, the Most Worshipful Supreme Beings. Through its 143 verses Svayambhustotra not only enriches reader's devotion, knowledge, and conduct but also frees his mind from blind faith and superstitions. Rid of ignorance and established firmly in right faith, he experiences ineffable tranquility and equanimity. The book has two useful Appendices. Appendix-1 attempts to familiarize the reader with the divisions of empirical time that are used extensively in Jaina cosmology. Appendix-2 provides a glimpse of life stories, adapted from authentic Jaina texts, of the Twenty-four Tirthankara. . . . . . . . . . . . . . . . . . . . 335

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Acarya Samantabhadra's Aptamimarsa (Devagamastotra) Deep Reflection On The Omniscient Lord AcArya samantabhadra viracita AptamImAMsA (aanthiT) carya Samantabhadra's Aptamimarsa (Devagamastotra) Deep Reflection On The Omniscient Lord AcArya samantabhadra viracita AptamImAMsA (1461) * Sanskrit . Hindi - English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN * Published: 2016 * Hard Bound Printed on NS Maplitho Paper * Pages: xxiv + 200 * Size: 16 x 22.5 cm ISBN 81-903639-8-0 Rs. 500/ Aptamimamsa by Acarya Samantabhadra (circa 2nd century CE) starts with a discussion, in a philosophical-cum-logical manner, on the Jaina concept of omniscience and the attributes of the Omniscient. The Acarya questions the validity of the attributes that are traditionally associated with a praiseworthy deity and goes on to establish the logic of accepting the Omniscient as the most trustworthy and praiseworthy Supreme Being. Employing the doctrine of conditional predications (syadvada) - the logical expression of reality in light of the foundational principle of non-absolutism (anekantavada) - he faults certain conceptions based on absolutism. He finally elucidates correct perspectives on issues including fate and human-effort, and bondage of meritorious (punya) or demeritorious (papa) karmas. . ... ............... . 336

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Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct AcArya samantabhadra viracita ratnakaraNDakazrAvakAcAra Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct AcArya samantabhadra viracita ratnakaraNDakazrAvakAcAra * Sanskrit . Hindi * English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings Acarya 108 Vidyananda Muni * Published: 2016 Hard Bound Printed on NS Paper * Pages: xxiv + 264 * Size: 16 x 22.5 cm VIJAY K. JAIN ISBN 81-903639-9-9 Rs. 500/ Acarya Samantabhadra's (circa 2nd century CE) Ratnakarandaka-sravakacara, comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that every householder (sravaka) must follow. All his efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra), which lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. Giving up of the body in a manner that upholds righteousness on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of sallekhana. All persons with right faith, the ascetic as well as the householder, look forward to attaining voluntary, passionless death at the appropriate time. The treatise finally describes the eleven stages (pratima) of the householder's conduct. . . . . . . . . . . . . . . . . 337

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Acarya Pujyapada's Samadhitantram - Supreme Meditation AcArya pUjyapAda viracita samAdhitaMtram Acarya Pujyapada's Samadhitantram - Supreme Meditation AcArya pUjyapAda viracita samAdhitaMtram * Sanskrit . Hindi English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyanand Muni * Published: 2017 * Hard Bound * Printed on NS Paper * Pages: xlii + 202 * Size: 16 x 22.5 cm VIJAY K. JAIN ISBN 978-81-932726-0-2 Rs. 600/ Acarya Pujyapada's (circa 5th century CE) Samadhitantram is a spiritual work consisting of 105 verses outlining the path to liberation for the inspired soul. Living beings have three kinds of soul - the extroverted-soul (bahiratma), the introverted-soul (antaratma), and the pure-soul (paramatma). The one who mistakes the body and the like for the soul is the extroverted-soul (bahiratma). The extrovertedsoul spends his entire life in delusion and suffers throughout. The one who entertains no delusion about psychic dispositions - imperfections like attachment and aversion, and soul-nature - is the introverted-soul (antaratma). The knowledgeable introverted-soul disconnects the body, including the senses, from the soul. The one who is utterly pure and rid of all karmic dirt is the pure-soul (paramatma). Samadhitantram expounds the method of realizing the pure-soul, the light of supreme knowledge, and infinite bliss. Samadhitantram answers the vexed question, 'Who am I?' in forceful and outrightly logical manner, in plain words. No one, the ascetic or the householder, can afford not to realize the Truth contained in the treatise, comprehend it through and through, and change his conduct accordingly. . . . . . . . . . . . . . . . . . 338

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Acarya Kundakunda's Pravacanasara - Essence of the Doctrine AcArya kundakunda viracita pravacanasAra Acarya Kundakunda's Pravacanasara - Essence of the Doctrine AcArya kundakunda viracita pravacanasAra * Prakrit . Sanskrit * Hindi English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: * Published: 2018 Acarya 108 Vidyananda Muni Hard Bound VIJAY K. JAIN * Printed on Art Paper * Pages: Ixi + 345 * Size: 16 x 22.5 cm ISBN 978-81-932726-1-9 Rs. 600/Acarya Kundakunda's (circa 1st century BCE) 'Pravacanasara' is among the most popular Jaina Scriptures that are studied with great reverence by the ascetics as well as the laymen. Consciousness manifests in form of cognition (upayoga) - pure-cognition (suddhopayoga), auspicious-cognition (subhopayoga) and inauspicious-cognition (asubhopayoga). Pure-cognition represents conduct without-attachment (vitaraga caritra). Perfect-knowledge or omniscience (kevalajnana) is the fruit of pure-cognition (suddhopayoga). The soul engaged in pure-cognition (suddhopayoga) enjoys supreme happiness engendered by the soul itself; this happiness is beyond the five senses. Omniscience (kevalajnana) is real happiness; there is no difference between knowledge and happiness. Delusion (moha), the contrary and ignorant view of the soul about substances, is the cause of misery. The soul with attachment (raga) toward external objects makes bonds with karmas and the soul without attachment toward external objects frees itself from the bonds of karmas. . . . . . . . . . . . . . . . . . . . 339

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Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi AcArya umAsvAmI viracita tattvArthasUtra ( aMgrejI vyAkhyA srota - AcArya pUjyapAda viracita sarvArthasiddhi) Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi AcArya umAsvAmI viracita tattvArthasUtra (aMgrejI vyAkhyA strota - AcArya pUjyapAda viracita sarvArthasiddhi) * Sanskrit * Hindi * English Divine Blessings: Acarya 108 Vidyananda Muni LE By: Vijay K. Jain parasparopagraho jIvAnAm vine Blessing Acarya 108 Vidyananda Muni VIJAY K. JAIN * Published: 2018 Hard Bound * Printed on Art Paper * Pages: xxx + 466 * Size: 16 x 23 cm ISBN 978-81-932726-2-6 Rs. 750/ Acarya Umasvami's (circa 1st century CE) Tattvarthasutra, also known as Moksasastra, is the most widely read Jaina Scripture. It expounds the Jaina Doctrine, the nature of the Reality, in form of aphorisms (sutra), in Sanskrit. Brief and to-thepoint, Tattvarthasutra delineates beautifully the essentials of all objects-ofknowledge (jneya). Sarvarthasiddhi by Acarya Pujyapada (circa 5th century CE) is the first and foremost extant commentary on Tattvarthasutra. Sarvarthasiddhi is an exposition of the Reality - the true nature of substances, soul and non-soul - the knowledge of which equips one to tread the path to liberation, as expounded in Tattvarthasutra. There is beginningless intermingling of the soul (jiva) and the nonsoul (ajiva) karmic matter. Our activities (yoga) are responsible for the influx (asrava) of the karmic matter into the soul. Actuated by passions (kasaya) the soul takes in the particles of karmic matter; this is bondage (bandha). Obstructing fresh inflow of the karmic matter into the soul - samvara - and its subsequent separation from the soul - nirjara - are two important steps in attaining the infallible, utterly pristine, senseindependent and infinitely blissful state of the soul, called liberation (moksa). . . . . . . . . . . . . . . . . 340

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GUIDE TO TRANSLITERATION Desanagari IAST* Devanagari IAST | Devanagari IAST to gha pa fi ra pha ca ba cha bha 1915 10 ma 55 px 4ox Ph6 F 55 f ya 15 na ra ta la tha ua top ai da sa 10 dha sa F na sa 55 it ha 5 ksa 18 ka a da to tra D kha 1 dha jna sra 1 ga F 7 na pa F . A *IAST: International Alphabet of Sanskrit Transliteration . . . . . . . . . . . . . . . . . 341

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NOTES 342

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NOTES . . 343

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NOTES 344

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OM hrIM zrIM kalpataru zAntinAthAya nmH| OM hrIM cAritracakravartI AcArya zrI zAntisAgara, vIrasAgara, zivasAgara, dharmasAgara, ajitasAgara, abhinandanasAgarAya nmH| mapUjya pArajI mahArAja vidvAn vijaya kumAra jI pratibhA hai avivaad| ArSa grantha kA jo kareM iMgliza meM anuvAda // zrutaprabhAvanA ko karo jageM jJAna niHzeSa / anekAnta AcArya kA lo AzISa vizeSa // dravyAnuyoga jinAgama kA sAra hai, tattvArtha prakAzanArtha dIpavat hai| dravyazruta se bhAvazruta prakAzita hotA hai aura bhAvazruta se bhedajJAna hotA hai| jJAna madhya dIpaka hai kyoMki jJAnapUrvaka zraddhAna, phira jJAnasahita AcaraNa hI ratnatraya prApti kA kAraNa hai| zrIjI kI divyadhvani meM aThAraha mahAbhASAyeM evaM sAta sau laghubhASAyeM hotI haiN| vartamAna yuga aMgrejI pradhAna hai| dharmAnurAgI, zrutAnurAgI, sadAcArI zrI vijaya kumAra jI jaina ne jinazAsana kI prabhAvanA hetu, ajJAna ke nAza hetu tathA mohamArga ko chor3akara AtmA ke zAzvata sukha-zAnti hetu ArSa granthoM kA bhASAnuvAda kara akSINa sAtizaya puNyabaMdha kiyA hai| unhoMne samayasAra, pravacanasAra, ratnakaraNDaka-zrAvakAcAra, svayambhUstotra, dravyasaMgraha, puruSArthasiddhayupAya, tattvArthasUtra, samAdhitaMtram, iSTopadeza va AptamImAMsA jaise atulanIya granthoM kA aMgrejI anuvAda kara, adhunA 'niyamasAra' grantharAja kA vyAkhyA sahita aMgrejI anuvAda kara vizeSa sukRta arjita kiyA hai| zrutAbhyAsa bhaviSya meM Apako kevalajJAna kI prApti meM kAraNabhUta ho| shubhaashiiss| ityalam maMgalaM bhuuyaat| mArca 2019, sammeda zikharajI - AcArya anekAntasAgara muni vikalpa Vikalp Printers