Niyamsara

Author(s): Kundkundacharya, Uggar Sain
Publisher: ZZZ Unknown
Catalog link: https://jainqq.org/explore/001624/1

Page #1

Page #2
Jagmandarlal Jaini Memorial Series, Vol. V. THE SACRED BOOKS OF THE JAINAS Vol. IX. NIYAMSARA (The Perfect Law) BY SHRI KUNDA KUNDA ACHARYA The original text in Prakrit, with its Samskrit renderings, translation, exhaustive commentaries, and an introduction, in English, BY UGGAR SAIN, M.A., LL.B., ADVOCATE, ROHTAK, ASSISTED BY JAINA DHARMA BHUSHAN BRAHMACHARI SITAL PRASADA JI, Author of Grihastha Dharma Anubhavananda, Atma Dharma, Tattva Mala, Swasamarananda, Tattva Bhavana, Nishchaya-dharma, Pratishthasara Samgraha, Pracheena Jain Smarak, Bengal, United Provinces, Bombay, Central Provinces, Central India, Rajputana, Madras, Mysore, Sukhsagar Bhajnavali, Jaina Dharma Prakash. PUBLISHED BY PANDIT AJIT PRASADA, M. A., LL.B. AT THE CENTRAL JAINA PUBLISHING HOUSE, AJITASHRAM, LUCKNOW, (INDIA). 1931.

Page #3
Printed by K. D. Seth at the Newul Kishore Press, Lucknow. 3

Page #4
PUBLISHER'S NOTE. Language fails me when I think of asking the indulgence of the expectant readers, and the learned translator and commentator of this work, to pardon the unpardonable delay in bringing out this book. Unusual delays are always ascribable to unusual causes. I am not a publisher either by choice, or by profession. The responsibility has been forced upon me by circumstances ; and nobody realises more severely and sorely than I do, how very unfitted I am for the discharge of the duties expected of a publisher. My explanation, good, bad, or indifferent, is that in March 1929 I accepted a Judgeship in the High Court at Bikaner, Rajputana, and it was only during the intervals of leisure that I could attend to the revision and proof-passing of Niyamsara. I resigned the post on the 30th September 1930, returned to Lucknow in October, and in November Dr. Sir Moti Sagar, Kt., LL.D., who had been my intimate friend since early boyhood, suddenly died at Lahore, and having been invited to take up the legal work pending in his office I felt compelled to accept the task. The tremely complicated and highly responsible nature of the work left me little time for anything else. The holidays in this month have enabled me to return to Ajitashram and to pen this note. For such mistakes, inaccuracies and omissions, also, as may have escaped detection I have to crave the indulgence of the generous readers, and the author. I cannot conclude this note without placing on record my gratitude to Jaina-Dharma-Bhushan Brahmachari Sital Prasada Ji, who has helped me constantly with advice, suggestions, and general assistance, in all details, great or small, relating to the publication of this, the 9th volume of the Sacred Books of the Jainas. AJIT PRASADA, AJITASHRAM, LUCKNOW, ) The 31st May 1931. S Advocate, Lucknow.

Page #5

Page #6
Chapter. CONTENTS. Publisher's note Introduction I Soul Jiva... II Non-Soul, Ajiva 12-20 III Pure Thought-Activity, Shuddha Bhava 20-31 IV Practical Right Conduct, Vyavahara Charitra 31-40 V Repentence, Pratikramana ... 40-46 VI Renunciation, Pratyakhyana 46-50 VII Confession, Alochana 50-52 VIII Expiation, Prayaschitta 53-56 IX Supreme Equanimity, Parama Samadhi 56-60 X Supreme Devotion, Parama Bhakti XI Real Independence, Nishchaya Avashyaka XII Pure Conciousness, Shuddha Upayoga ... ... : *** ... ... ... ... 680 ... ... ... ... ... 000 Page. ... 1-9 1-12 60-62 62-68 68-78

Page #7
ERRATA. Page 5 Line 28 Read Worldly for wordly. (In Introduction). 12 mahI for mahA Affect for effect. Discontented for discontent. Nucleus for nucles. 'Free' between conviction and from. ".This" for ", Such." ".This" for "it is." 36 "" 122 : 34 9" .. 9 25 27286 29 63 72 76 93 ww 39 "" "" "" "" 33 24 28 32 16 27 10 19 $9 "" ?? "" 33 "" "" Omit 'a' between "of" and "self-meditation."

Page #8
INTRODUCTION. Niyamsara is one of the most renowned Adhyatmic works of Shri Kund Kunda Acharya. He was the preceptor of Shri Uma Swami, the renowned author of Shri Tatwartha Dhigama Sutra. The Sanskrit commentary of Niyamsara was written by Shri Padma Prabha Maldhari Deva, who appears to have lived about 1000 A, D. He was preceded by Shri Amrit Chandra Acharya, who wrote Sanskrit commentaries on Panchastikaya, Pravachansara and Samayasara, the great monumental works on Jaina metaphysics by Shri Kund Kunda Acharya. Padma Prabha has frequently quoted and referred to some of the verses of Amrit Chandra in his commentary on Niyamsara. In 1912 a lucid Commentary with learned explanatory notes was written in Hindi by Jaina Dharma Bhushan Brahmachari Sital Prasadaji. No other Commentary in Hindi is available. In 1928, the said Brahmachariji, at the request of the local Jainas passed the rainy season at Rohtak and stayed there from the 30th June to the 12th November. It was through his kind persuation and encouragement, that the English translation of this work was undertaken and finished by me. The translation and commentaries were written under direct and immediate supervision of Brahma. chariji. The treatise is named Niyamsara, because it deals with the path of liberation, which is Right Belief, Right Knowledge and Right Conduct, the three jewels of faith combined. The word Niyama literally means, "rule or law," and Sara means "the right." Niyamsara thus signifies the Right Rule, i. e., the true and indispensable law for the attainment of liberation. The sole object and the whole gist of this treatise is to show that the all-pure, all-conscious, all-blissful and self-absorbed soul alone is the Siddha, a perfect soul. If a soul is in bondage with karmic matter, i. e., if it has any connection, whatsoever, with the Non-Soul, it is imperfect, and under delusion. It is imperfection or whw.jainelibrary.org

Page #9
delusion which is accountable for the continuance of transmigrations, and experiences of pain and pleasure. In order to obtain liberation, perfection, eternal beautitude, a soul must get rid of all connection with the Non-self. When this connection with the Xon-self is completely severed, Siddha-pada, Perfection, is attained. Right Belief, Right Knowledge, and Right Conduct have been dealt with, from two points of view, the real and the practical. The real is the only sure and direct path ; while the practical is an auxiliary cause to the attainment of the real. Real path of liberation is absorption in the self. Attachment and aversion, which include all passionate thought activities, are the main cause of karmic bondage, while non-attachment, or pure thought activity leads to freedom from bondage. 1. Practical Right Belief is a true and firm belief in Apta, the all-accomplished, all-knowing, source of all knowledge, in the Agama, the Scripture, the written discourse, which first flowed from the omniscient, and in the Tattvas, the principles or categories. The Apta must have three special characteristics : (a) Freedom from all defects such as hunger, fear, anger, delusion, (6) Omniscience and (c) non-volitional propagation of trath. Such are the Arhats, the adorable Lords, of whom the most prominent are the twenty-four Tirthankaras. Agama is the scripture composed by the highly learned and spiritually advanced saints from discourses which flowed from the Arhats. These scriptures are faultless and free from the flaw of inconsis. tency. Tattvas, the principles categories or substances are seven, (1) Jiva, soul, (2) Ajiva, non-soul, (3) Asrava, inflow, (4) Bandha bondage, (5) Samvara, the check of inflow, (6) Nirjara the shedding of previously bound up Karmas, and (7) Moksha, liberation from all Karmic contact. All that exists is included in one or other of the two principles, soul and non-soul. While a man is alive, it is the soul in his body which perceives and knows all objects; A body without soul is incapable of perceiving or knowing anything. Material objects such as a pen, table or chair can not feel or know anything. They are unconscious or inaminate substances,

Page #10
1. The soul. It is the only conscious substance. Looked at from the real point of view even a mundane soul is pure, peaceful, all-knowing and all-blissful; It is potentially so. From the practical point of view such a soul experiences various kinds of pain and pleasure in different conditions of life. II. The Non-soul. It comprises the other five real and independent substances, which, taken together with the soul, make up the six (Dravyas) substances. (1) (Pudgala) "matter" is the most prominent, and plays a very important part in the amphitheatre of the universe. The special attributes of matter-substance (pudgala) are touch, taste, smell, and colour. It exists either in the form of atoms or of molecules. Only gross molecules are cognizable by the senses; fine, electric and karmic molecules which compose the electric and the karmic bodies of all mundane souls are not cognizable by the senses. (2) Dharma Dravya. "Medium of motion" is a single, immaterial substance, pervading throughout the whole of the universe. It is essentially an auxiliary cause of motion for soul and matter. (3) Adharma Dravya. "Medium of rest" is also a single immaterial substance, pervading throughout the whole universe. It is also an essentially auxiliary cause of rest for soul and matter. (4) Ak isha Dravya. "Space" is a single infinite immaterial substance. Its function is to give place to all substances. (5) Kala Dravya "Time" is an immaterial substance. It is an auxiliary cause of bringing about modifications in all substances. III & IV. "Inflow" (asrava) and " Bondage (Bandha)." Every mundane soul has a karmic body, formed of karmic molecules. The universe is full of karmic molecules. Inflow of these molecules towards the soul, caused by its own vibratory activities, through mind, speech, and body, is called asrava. When these molecules are so attracted towards the soul, they are assimilated in the existing karmic body. The causes of assimilation or bondage are the soul's vibratory activities and passions. This process is known as bandha (bondage). The processes of Inflow and Bondage of Karmic matter go on simultaneously. The main auxiliary causes of both of them are : (a) Wrong belief (Mithyatva). (6) Vow-lessness (A virati).

Page #11
(4) (c) Passions (Kashaya). (d) Soul's vibratory activities (Yoga). V. Samvara. "Checking of Inflow" and " mic" molecules, is called Samvara (Stoppage). The main auxiliary causes of stopping the inflow and bondage of karmic molecules are: (a) Right belief. (b) Observance of vows. (c) Passionlessness. (d) Restraint of soul's vibratory activities. Bondage of Kar VI. Nirjara. "The shedding of karmas" already bound with a soul, at maturity, or prematurely, is called Nirjara. The premature shedding of karmas is caused by pure thought-activities, brought about by the practice of right kind of austerities. The shedding on maturity is a natural and automatic process. Moksha. "Liberation" is freedom from all karmic matter as a result of the non-existence of the cause of bondage and the shedding off of all karmas previously bound. It is the state of a Siddha, the condition of perfection. Continuous devotion to Apta, study of the scriptures, and meditation of the seven principles, cause the subsidence of wrong belief (mithyatva) and of the four error-feeding passions (anantanubandhi kashaya) and as a consequence the real right belief which is an attribute of the soul, shines forth in its true splendour. At this stage the right believer is fully convinced of the true and pure nature of his own soul, and this is Real Right belief. RIGHT KNOWLEDGE. 1. Practical Right Knowledge is the acquisition of the detailed knowledge of all the seven principles explained above, with the help of the Jaina scriptures. This Right-knowledge must be free from three main defects (a) doubt (Samashaya), (b) Perversity (Viparyaya) and (c) Indefiniteness (anadhyavasaya). It reveals the complete and precise nature of things. II. Real Right knowledge is to know the true and real nature of the soul as quite distinct from all other non-soul substances. Constant contemplation of, and unflinching devotion to, the subject matter of practical right knowledge is an auxiliary cause to the attainment of Real Right Knowledge.

Page #12
RIGHT CONDUCT. A right believer, who has fully realised the true and real nature of his own soul, and is bent upon getting rid of the karmic filth which is in bondage with his soul, tries to follow Right Con duct. His main object in doing so, is to be free from attachment and aversion, and from all impure thought-activities and to attain the condition of equanimity. Practical right conduct consists in observing the following five VOWS:(a) Ahimsa refraining from doing injury. (6) Satya ... refraining from falsehood. (c) Asteya ... refraining from theft. (d) Brahmacharya ... Chastity, purity. (e) Aparigraha ... Non-attachment. This practical right conduct can be observed either partially or fully. Laymen observe it partially, while those who observe it fully are saints. Partial observance is merely a stepping stone to the conduct of a saint, without following which it is not possible to advance spiritually and to ultimately liberate the soul from karmic bondage. A layman is required to follow the seven supplementary vows also, as they are helpful in the proper observance of the first five. Out of these seven, the following three are called Gunavratas (multiplicative vows) because they raise the value of the five vows multifold. Dig-Vrata, a life-long vow to limit worldly activities to fixed points in all the 10 directions, North, South, East, West, North-east, North-west, South-east, South-west, above and below. Desha-Vrata, a vow to limit wordly activity for a fixed period "only." Anartha-Danda Vrata. Taking a vow not to commit purposcless sin. It is of five kinds : (a) Apa-Dhyana, thinking ill of others. (6) Papodesha, Preaching evil of others. (c) Pramada-charya. Inconsiderate conduct, such as uselessly breaking the boughs of trees. (d) Himsa-dan, preparing or supplying instruments of attack. (e) Dushruti, Reading or listening to improper literature.

Page #13
The remaining four are the following Shiksha Vratas or discipli. nary vows; so called because they are preparatory to the discipline of an ascetic's life: Samayika:-Taking a vow to devote a fixed period every day, once, twice, or three times, at sunrise, sunset and noon to the contemplation of the self for spiritual advancement. Proshadhopvasa. Taking a vow to fast on four days of the month, 2. e., the two Ashtamis and the two Chaturdashis. Bhogopobhoga Parimana. Taking a vow every day to limit one's enjoyment of consumeable and non-consumeable things. Atithi-Samvibhaga. Taking a vow to take one's food only after feeding ascetics or others, with a part of it. The following eleven stages of spiritual progress have been laid down for a layman. 1. Darshana Pratimi. A layman who entertains right belief, and follows the five main vows to a limited extent is classed in this stage. 2. Vrata-Pratima. In this stage he observes the five main vows to a limited extent (anuvratas), without transgression and follows the seven supplementary vows. 3. Samayika Pratima. In this stage he practises faultless contemplation regularly, three times, in the morning, at midday and in the evening, at least for about 48 minutes every time. 4. Proshadhopavasa Pratima. In this stage, he observes a fast faultlessly, on the 8th and 14th days of the fortnight. 5. Sachitta Tyaga Pratima. In this stage he does not take animate water and vegetable, etc. 6. Ratri-Bhukta Tyaga Pratima. He does not take or give food or drink at night. 7. Brahmacharya Pratima. He gives up sexual intercourse even with his wife. 8. Arambha Tyaga Pratima. He gives up all profession and all means of earning money and all wordly occupations. 9. Parigraha-Tyaga Pratima. He gives up all desire for objects of the world and abandons all property except a very few limited number of clothes and utensils.

Page #14
10. Anumati-Tyaga Pratima. He would not even offer advice on any worldly matter. 11. Uddishta-Tyaga Pratima. In this stage he would not accept food which is prepared particularly for him. He will only accept food which is respectfully offered by a house-holder at the time when he goes out for food. One following the discipline of this stage may be (a) Kshullaka, who keeps a small sheet of cloth not sufficiently long to cover his whole body and a small loin cloth (langoti), and dines in a dish, or (6) Ailaka, who wears only a small loin-cloth (langoti) and dines off his hands. They both carry a bowl of water for cleaning the body and peacock-feathers brush for harmlessly removing insects. Every Jaina house-holder is ordinarily required to perform the following six daily duties. 1. Deva-Puja. Worship of the Arhats, the adorables. 2. Guru Bhakti. Devotion to the gurus or preceptor-saints. 3. Svadhyaya. Study of the scriptures. 4. Samyama. Control of the five senses and the mind, In practising Samyama, it is necessary to renounce certain objects of enjoyments with the idea of self-control. 5. Tapa. Austerities such as meditating upon the nature of soul, every morning and evening, for a fixed time. 6. Dana or Charity. Giving of (a) food, (6) knowledge, (c) medicine, wo (d) protection, As soon as an Ailaka is able to subdue his passions, and regards himself as above passion and emotion, like an infant he discards that small langoti also, becomes a nirgrantha, a naked saint, without any possession, whatsoever, except the bowl for carrying water, for cleaning, but not bathing the body and the peacock feathers brush for carefully removing insects. He may keep scriptures as well for daily study. A saint while observing the five great vows fully and without any transmigration, has to observe the following eight rules of Couduct also: 1. Five kinds of caution, (Samiti).

Page #15
( 8 ) (a) Irya Samiti Proper care in walking. (b) Bhasha Samiti, proper care in speaking. (c) Eshna Samiti, proper care in eating. (d) Adina-Nikshepa Samiti, Proper care in lifting and placing the bowl, etc. (e) Utsarga Samiti, proper care while attending calls of nature. II. Three kinds of Restraint (Gupti), (a) of mind, (b) of word, (c) of body. These eight rules of conduct taken together with the five vows make the thirteen rules of practical right conduct laid down for a saint. In dealing with the six essential duties from the real point of view, the author has used the word Avashyaka in its etymological sense. Avasha, means independent; and Avashyaka Karma means independent action. Independent action signifies the idea that the soul of a saint in meditation, is not dependent upon any other thought activity except its own pure and real nature. This is only possible in the condition of self-absorption, when a saint is free from all foreign thought activities. From the practical point of view, they may be briefly described as follows: 1. Pratikramana; Repentence means the statement of the sins and transgressions committed by a saint, during the performance of his daily routine; and making penance for them. 2. Pratyakayana. Renunciation means resolving to avoid particular thought-activities and actions in future, which tend to disturb the performance of essential duties. 3. Stuti or Praising and 4. Vandana prostration to the worshipful saints. They are both aspects of Devotion which are practised with the object of getting rid of impure thought activities. 5. Samayika or Equanimity. In practising Samayika a saint resorts to some undisturbed solitude, and calmly and cheerfully withdraws all his thought-activities, and meditates upon his own soul and its various attributes and modifications. 6. Kayotsarga. Is the relinquishment of attachment to the body and all other objects associated with it.

Page #16
Nirvana is the result brought about by the practice of self-absorption, which is the combination of Real Right belief, Real Right Knowledge and Real Right Conduct. In the condition of Nirvana the soul retains its own pure and real thought-activities only, and enjoys its own natural and eternal bliss. I cannot conclude this introduction without first expressing my deep sense of gratitude to the late Mr. J. L. Jaini, whose erudite and learned commentaries on Tattwartha Dhigama Sutra and Gommatsara have been freely utilized and referred to, as occasion demanded. ROHTAK: The 5th November 1928. UGGAR SAIN.

Page #17

Page #18
Jagmander Lal Jain Memorial Series, Vol. V. THE SACRED BOOKS OF THE JAINAS Vol. IX. niymsaar| NIYAMSARA (SOUL-JIVA,) NamiUNa jiNaM vIraM aNaMtavaraNANadaMsaNasahAvaM / vocchAmi NiyamasAraM kevalisudakevalIbhaNidaM // 1 // natvA jinaM vIraM anantavarajJAnadarzanasvabhAvam / vakSyAmi niyamasAraM kevalizrutakevalibhANitam // 1 // 1. Bowing to Vira Jina, who, by nature is the possessor of infinite and supreme knowledge and conation; I shall compose Niyama-Sara, preached by Kevalis and the Shruta Kevalis. Commentary. In this gatha, Shri Kunda-Kunda acharya, who lived in the first century of the Vikrama Era, renders homage to the last of the twenty-four Tirthankaras, Lord Mahavira, also called Vira, and enshrines Him in his heart for the purification of his thoughts ; so that he may be able to fulfil his undertaking successfully. Further, the Acharya expresses it emphatically that whatever he will write will not be his own independent teaching, but will be fully based ppon the authoritative pronouncement of Kevalis and ShrutaKevalis.

Page #19
2 THE SACRED BOOKS OF THE JAINAS. Kevalis are those Omniscient Supreme souls, who still occupy a highly refined physical body, but are free from the four destruc. tive Ghatiya Karmas, and whose" perfect" (Keval) knowledge is full, all-pervasive, and independent of senses, and comprehends all-at-once without effort, the whole manifested and unmanifested universe, with all its past and future modifications. Shruta-Kevalis are those saints who have obtained perfect knowledge of all the Scriptures. maggo maggaphalaMti ya duvihaM jiNasAsaNe samakkhAdaM / maggo mokkhauvAyo tassa phalaM hoi NivvANaM // 2 // mArgo mArgaphalamiti dvividhaM jinazAsane samAkhyAtam / mArgo mokSopAyaH tasya phalaM bhavati nirvANam // 2 // 2. In the Jaina Scriptures, the Path and the Fruit of the Path are described as the two parts. The means of liberation constitute the Path, and liberation is the Fruit. Commentary. The Path of Liberation is the combination of Right-belief, Right-knowledge and Right-conduct,-the three jewels of Jainism. Following this path a soul reaches its ultimate goal, Nirvana. Nirvana is the condition of the soul when it is free from all karmic dirt and regains its own pure inherent nature. Then it is all-bliss. ful, all-knowing, all-powerful, ever-lasting, having accomplished all that was to be accomplished. NiyameNa ya jaM kajaM tariNayamaM NANadaMsaNacarittaM / vivarIyapariharatthaM bhaNidaM khalu sArAmadi vayaNaM // 3 // niyamena ca yatkArya sa niyamo jJAnadarzanacAritram / viparItaparihArArtha bhaNitaM khalu sAramiti vacanam // 3 // 3. What is in reality worth doing (is) Niyama, and that is belief, knowledge, conduct. In order to avoid deflection the word Sara has been particularly affixed to it. Commentary. The combination of Right belief, Right knowledge and Right conduct is the true Path of liberation. This is an eternal and

Page #20
NIYAMSARA. universal law for the purification of Soul and is called Niyama. The word Sara affixed to the word Niyama emphasises its perfection. The name of the book Niyamasara is thus literally true. NiyamaM mokkhauvAyo tasta phalaM havati paramaNivvANaM / edesi tiraha pi ya patteyaparUvaNA hoii||4|| niyamo mokSopAyastasya phalaM bhavati paramanirvANam / eteSAM trayANAmapi ca pratyekaprarUpaNA bhavati // 4 // 4. Niyama (is) the way to liberation ; its fruit is supreme Nirvana. Each of these three, is again described. attAgamataccANaM sadahaNAdo havei sammattaM / vavagayaasesadoso sayalaguNappA have atto||5|| prAptAgamatattvAnAM zraddhAnAdbhavati samyaktvam / vyapagatAzeSadoSaH sakalaguNAtmA bhavedAptaH // 5 // 5. Belief in the Perfect Souls, the Scriptures and the Principles is Right Belief. He who is free from all defects and is possessed of all (pure) attributes is the supreme source. Commentary. In order to find out truth, one must have recourse to true scriptures. True scriptures are only those, which are based upon the preachings of a Supreme being, who is free from all passion and is Omniscient. All other Scriptures must necessarily be incomplete, and misleading. Truth can only be known to and published by, one who knows all that exists, with all possible modifications, past and future, at one and the same time. One who has likes and dislikes, one who can curse or bless, one who can reward or punish, has limitations, is hence imperfect and cannot be Omniscient, the source of knowledge. chuhataehabhIruroso rAgo moho ciMtA jarA rujAmiccU / svedaM kheda mado rai virihayaNidA jnnuvvego||6|| tudhA tRSNA bhayaM roSo rAgo mohazcintA jarA rujA mRtyuH| svedaH khedo mado ratiH vismayanidre janmodvegau // 6 //

Page #21
THE SACRED BOOKS OF THE JAINAS. 8. (The defects are) hunger, thirst, fear, anger, attach. ment, delusion, anxiety, old age, disease, death, perspiration, fatigue, pride, indulgence, surprise, sleep, birth, and restlessness. hissesadosarahio kevlnnaannaaiprmvibhvjudo| so paramappA uccai tavivarIo Na paramappA // 7 // niHzeSadoSarahitaH kevalajJAnAdiparamavibhavayutaH / sa paramAtmocyate tadviparIto na paramAtmA // 7 // my. One free from all defects and possessed of sublime grandeur such as Omniscience is called Parmatma (the Highest Soul) or the Perfect One. One who is not such, (is) not Parmatma. tassa muhaggadavayaNaM puvAvaradosavirahiyaM suddhaM / Agamamidi parikahiyaM teNa du kahiyAhavaMti tcctthaa|| 8 // tasya mukhodtavacanaM pUrvAparadoSavirahitaM zuddham / zrAgamamiti parikathitaM tena tu kathitA bhavanti tattvArthAH // 8 // 8. Words proceeding from his mouth, pure and free from the flaw of inconsistency are called Agama (scripture.) In that Agama the principles (Tattvartha) are enunciated. jIvA poggalakAyA dhammAdhammA ya kAla AyA / taccatthA idi bhaNidA NAmAguNapajaehiM saMjuttA // 6 // jIvAH pudgalakAyAH dharmAdhauM ca kAla aAkAzaM / tattvArthA iti bhaNitAH nAnAguNaparyAyaiH saMyuktAH // 6 // 9. Soul, Matter, medium of motion, medium of rest, space, (substances) having dimensions, and Time, together with their various attributes and modifications are said to be the principles (Tattvartha). Commentary. Out of the above six realities or substances, called Tattvartha, the first five occupy more than one unit of space. Time has no

Page #22
NIYAMSARA. dimension. Its innumerable particles (Kalanu) are close-packed in universal space, but coalesce with one another. jIvo uvogamao uvaogo NANadaMsaNo hoii| NANuvaogo duviho sahAvaNANaM vibhAvaNANaM tti // 10 // jIva upayogamayaH upayogo jJAnadarzanaM bhavati / jJAnopayogo dvividhaH svabhAvajJAnaM vibhAvajJAnamiti // 10 // 10. Soul is characterised by Upayoga. Upayoga is towards Darsana or Jnana. Jnana-Upayoga is of two kinds, Swabhava Jnana or Vibhava Jnana. Commentary. In Panchastikaya Samaya Sara, Volume iii of the Sacred Books of the Jainas Series, page 15, Professor Chakravarti says that the term Upayoga is used to denote Darsana and Jnana. Darsana is perception, and Jnana is knowledge. In Dravya Samgraha, Volume I of the S. B. J. page 9, Mr. Sarat Chandra Ghoshal says that Upayoga is of two kinds, being connected with Jnana, and Darsana. Upayoga is the resultant of consciousness. Roughly, Upayoga may be said to be a sort of inclination which arises from consciousness. This inclination is either towards Darsana or towards Jnana. Mr. J. L. Jaini in his Gommatsara Jiva Kanda, Volume V. of S. B. J. on page 326, translated Upayoga as conscious-attentiveness or attention. The difference between Darsana and Jnana consists in this, that in the former the details are not perceived, while in the latter the details are also known. Mr. Herbert Warren in his "Jainism" on page 29 says:-'Before we know a thing in a detailed way, there is the stage where we simply see, hear, or otherwise become conscious of it in a general way, without going into its ins and outs. We simply know it as belonging to a class. This is the first stage of knowledge; it may be called detail-less knowledge or indefinite cognition (Darsana). If this stage is not experienced there can be no knowledge of the thing." Mr.J. L. Jaini in his Gommatsara Jiva Kanda Volume V. S. B.J. on page 245, translates Darsana as conation.

Page #23
6 THE SACRED BOOKS OF THE JAINAS. In Webster's New International Dictionary it is said that conation is present wherever consciousness tends of itself to pass from one condition to another. Perception is that act or process of the mind which makes known an external object; or the faculty by which one has knowledge through the medium or instrumentality of bodily organs. Conception is defined in Beeton's Dictionary, as the simple apprehension or perception that we have of any object without proceeding to affirm or deny anything regarding it. In this sense the word conception would express very nearly the idea conveyed by the word Darsana as used in Jain Philosophy. In general language however the word conception as defined in Webster's Dictionary signifies that mental act or combination of acts by which an idea or notion is formed of an absent object of perception, or of a sensation formerly felt. When we see an object with eyes open, we have a perception of it, when the same object is presented to the mind, with the eyes shut, in idea only, or in memory, we have a Conception of it. Cognition is defined as knowledge or certain knowledge as from personal view or experience. Of the words cognition, conation, perception, and conception, conception would best convey the sense of the word Darsana, but it would be liable to mis-interpretation. Hence conation is the best word we can choose to express the idea. Darsana is that undifferentiated, detail-less, indefinite, hazy first stage of knowledge, which always precedes Jnana, which is detailed, definite certain knowledge of an object. Swabhava-Jnana may be translated as natural knowledge, and Vibhava Jnana as non-natural knowledge. The two are further defined in the next Gatha. kevala miMdirahiyaM asahAyaM taM sahAvaNANaM tti | aumfuzzfaaca fazramu za giazu ? ? u sagANaM caubheyaM madisudaohI taheva maNapajaM / aNNANaM titriyappaM madiyAI bhedado ceva // 12 // jummaM / kevalamindriyarahitamasahAyaM tatsvabhAvajJAnamiti / saMjJAnetaravikalpe vibhAvajJAnaM bhavedvividham // 11 //

Page #24
NIYAMSARA. saMjJAnaM caturbhedaM matizrutAvadhayastathaiva manaHparyayam / / prajJAnaM trivikalpaM matyAderbhedatazcaiva // 12 // yagmaM / 11-12. Natural knowledge (is) perfect, unassisted by sense and independent. Non-natural knowledge is of two kinds. Right knowledge of four kinds:--- Sensitive knowledge (Mati Jnana), Scripture knowledge (Shruta Jnana) Visual knowledge (Avadhi Jnana) and Mental Knowledge (Mana-paryaya Jnana), and Wrong knowledge of three kinds, beginning with sensitive knowledge. taha saNauvogo sasahAvedaraviyappado duviho| kevalamiMdiyarahiyaM asahAyaM taM sahAvamidi bhaNidaM // 13 // tathA darzanopayogaH svasvabhAvetaravikalpato dvividhH| kevalamindriyarahitamasahAyaM tat svabhAva iti bhaNitaH // 13 // 13. And conation attentiveness (is) of two kinds (i. e.,) natural (Svabhava Darshana), and the opposite of its kind, non-natural (Vibhava Darshana). That, which is perfect, unassisted by senses and independent, is called Natural, Commentary. Knowledge is the Innate attribute of Soul. It is pure and perfect. But, on account of the operation on mundane soul of knowledge-obscuring Karma, in varying degrees, it is evolved to a greater or less extent. When knowledge-obscuring Karma is ogether destroyed, the pure and perfect knowledge shines forth. This knowledge is the natural knowledge called Syabhava Jnana. As long as a soul is in its mundane condition and is not altogether free from knowledge-obscuring Karma, its knowledge is impure and imperfect, and so it is called Vibhava Jnana, non-natural knowledge. This Vibhava Jnana is of two kinds : -Right knowledge and wrong knowledge. Knowledge combined with Right belief is called Right knowledge. Knowledge combined with wrong belief is termed wrong knowledge. Again Right knowledge has been sub-divided into four kinds :(a) Sensitive-knowledge. Knowledge of the self and non self by means of the senses and the mind,

Page #25
8 THE SACRED BOOKS OF THE JAINAS. (b) Scriptural-knowledge. Knowledge derived from the reading or hearing of Scriptures, or through an object known by Sensitive knowledge. (c) Visual knowledge. Direct knowledge of matter, in varying degrees, having reference to the subject matter (Dravya), space (Kshetra), time (Kala), and quality (Bhava). (d) Mental knowledge. Direct knowledge of another's mental activity about matter. Knowledge, thus, is divided into eight kinds: 1. Perfect or Natural knowledge. 2. Right Sensitive knowledge. 3. Wrong Sensitive knowledge. 4. Right Scriptural knowledge. 5. Wrong Scriptural knowledge. 6. Right Visual knowledge. 7. Wrong Visual knowledge. 8. Mental knowledge. ang mag ala fafquia <Page #26
NIYAMSARA. NaraNArayatiriyasurA pajjAyA te vibhAvamidi bhnnidaa| kammopAdhivivajiyapajjAyA te sahAvamidi bhnnidaa||15|| naranArakatirthaksurAH paryAyAste vibhAvA iti bhaNitAH / karmopAdhivivarjitaparyAyAste svabhAvA iti bhnnitaaH||15|| 15. Human, Hellish, Sub-human and Celestial conditions are said to be Non-natural conditions. Conditions free from miseries arising from the effect of Karmas are termed Natural. mANussA duviyappA kmmmhiibhogbhuumisNjaadaa| sattavihA NeraiyA NAdavvA puDhavibheeNa // 16 // caudahabhedA bhaNidA tericchA suragaNA cubhedaa| edesiM vitthAraM loyavibhAgesu NAdavvam // 17 // jummaM / mAnuSA dvivikalpAH marmahAbhogabhUmisaJjAtAH / saptavidhA nArakA jJAtavyAH pRthvIbhedena // 16 // caturdazabhedA bhaNitAstiyazcaH surgnnaashcturbhedaaH| eteSAM vistAro lokavibhAgeSu jJAtavyaH // 17 // yugmaM / 18-17. Human souls are of two kinds; born in Work. region or in Enjoyment region. Hellish souls should be known to be of seven kinds, because of the regions. ___Sub-human souls are said to be of fourteen kinds. Celestial souls (are) of four kinds. Their detailed account should be known from (the scripture) Loka-Vibhaga. Commentary. In the latter half of the 14th and the three gathas following it, have been described the various modifications of the substance, soul. Of these modifications, the natural one is the modification in the pure and liberated condition of the soul. Non-natural modifications are impure conditions which arise through the activity of the Karmic matter. With reference to the conditions of existence, the Non-natural modifications are divided into four kinds: Human, Hellish, Sub-human and Celestial.

Page #27
10 THE SACRED BOOKS OF THE JAINAS. Human souls are of two kinds :(a) Born in Work-Region. These souls have to work and to earn their livelihood by following different vocations, such as military, literary, agricultural and commercial. (6) Born in Enjoyment-Region. These souls live in a condi tion of life where there is all enjoyment, without any work, business or effort. Hellish Souls. These souls have to stay in one or other of the seven nether regions, according to the effect of their evil Karmas. They always have a very bad thought-paint, sense perception and transformation. There is no enjoy ment or pleasure at all. (Vide Tatwarthadhigama Sutra, the Sacred Books of the Jainas, Volume II Chapter III Sutras 1 to 6). Sub-human Souls. Excepting the Human, the Hellish and the Celestial souls, all others from the one-sensed to the five-sensed living beings, are called sub-human souls or Tiryancha. They are called Tiryancha, from the word Tiryak, crooked, because they adopt crooked thought-activities. They are in a very low position as regards their body, enjoyment, etc., have little know and have multifarious grave demerits. The fourteen kinds of Sub-human Souls referred to in Gatha 17 are as follows: (1) Fine One-sensed (2) Gross One-sensed ... | Each of these seven may be Two-sensed (1) Developable or Three-sensed (2) Non-developable, . Four-sensed 1 and they are thus divided (6) Irrational five-sensed ... into 14 groups (7) Rational five-sensed (Vide Gommatsara Jiva Kanda by Mr. J. L. Jaini Chapter II Gatha 72). Celestial Souls or Devas. They are called Deva, from the root Div to shine, because they always amuse themselves with their heavenly acquisitions and have a shining heavenly constitution, which is technically called Vaikriyika Sharira or Fluid body. These celestial bodies can assume any form they like. Their body has no flesh, blood, or bone, there are no filthy excretions from it, and it is lustrous. These beings form four groups : (a) Residential (Bhawan Vasi). (6) Peripatetic (Vyantara). (c) Stellar (Jyotishka). (d) Heavenly (Vaimanika) (Vide Tatwartha-dhigama Sutra by Mr. J. L. Jaini Chapter IV).

Page #28
NIYAMSARA. 11 kattA bhottA AdA poggalakammassa hodi vvhaaro| kammajabhAveNAdA kattA bhottA duNicchayado // 18 // kartA bhoktA AtmA pudgalakarmaNo bhavati vyavahArAt / karmajabhAvanAtmA kartA bhoktA tu nishcytH|| 18 // 18. From the practical point of view, a mundane soul causes (the bondage of) material Karmas and experiences (their results); but from the (impure) real point of view the soul creates (and) experiences thought-activities arising through the (effect of) Karmas, Commentary. When we think of soul as a substance quite free and distinct from the material Karmas, we find that from the pure real point of view, it causes and experiences its own pure thought-activities, blissfulness, peace, etc. When we think of a mundane soul which is in bondage with Karmas, we find that from the impure real point of view, it causes and experiences its own impure thought-activities, anger, pride, greed, pain, pleasure, etc. These impure thought-activities arise in soul, through the operation of deluding Karmas ; they are not the soul's own pure and real thought-activities. Whenever any impure thought-activity appears in a mundane soul, the Karmic matter is itself attracted towards the soul and bound with it. Thus the soul does not really cause the bondage of the Karmas and is from the practical point of view, said to be the causer of Karmas. When any material Karma which was bound some time before comes into operation and disturbs the thought activity of the soul, it is then that the soul experiences pain or pleasure. Thus the soul, in realitv. experiences its own impure thought-activity ; but from the practical point of view only it is said to experience the results of material Karmas. davvatthieNa jIvA vadirittA puvabhaNidapajjAyA / pajayaNayeNa jIvA saMjuttA hoti duvihehiM // 16 // dravyArthikena jIvA vyatiriktA pUrvabhaNitaparyAyAt / paryAyanayena jIvA saMyuktA bhavanti dvAbhyAm // 16 // 19. From the substance point of view (all) souls are free from the modifications mentioned before; but from the

Page #29
12 THE SACRED BOOKS OF THE JAINAS. modification-point-of-view souls are possessed of both (the Natural and Non-natural modifications). Commentary, Substantial or Dravyarthik point of view is that which relates to the real substance only as it is, and does not take its various modifications into consideration. It is only from this point of view that the soul is said to be free from modifications. The point of view of modification relates only to the modifications of a substance and does not touch the main substance at all, From this point of view the soul is described as possessed of various modifications. CHAPTER II. NON-SOUL ( AJIVA.) aNukhaMdhaviyappeNa du poggaladavvaM havei duviyappaM / khaMdhA hu chappayArA paramANU ceva duviyappo // 20 // aNuskandhavikalpena tu pudgaladravyaM bhavati dvivikalpam / skandhAH khalu SaTprakArAH paramANuzcaiva dviviklpH|| 20 // 20. The substance matter is of two kinds; in the form of an atom (Parmanu) and in the form of molecules (Skandha). And the molecules are of six kinds and atom (is) of two kinds. aithUlathUla thUlaM thUlaMsuhumaM ca suhamathUlaM c| suhama aisuhumaM idi dharAdiyaM hodi chabbheyaM // 21 // bhapavvadamAdIyA bhaNidA aithUlathUlAmidi khNdhaa| thUlA idi vieNeyA sappIjalatelamAdIyA // 22 // chAyAtavamAdIyA thUledarakhaMdhamidi viyANAhi / suhamathUledi bhaNiyA khaMdhA caurakkhavisayA ya // 23 // suhamA havaMti khaMdhA pAvoggA kambhavaggaNassa puNo / tavivarIyA khaMdhA aisuhamA idi parUveMdi // 24 // cuk|

Page #30
NIYAMSARA. 18 atisthUlasthUlA, sthUlAH, sthUlasUkSmAzca, sUkSmasthUlAzca / sUkSmA, atisUkSmA, iti dharAdayo bhavanti ssddbhedaaH|| 21 // bhUparvatAdyA bhaNitA atisthUlasthUlA iti skNdhaaH| sthUlA iti vijJeyAH sarpirjalatailAdyAH // 22 // chAyAtapAdyAH sthUletaraskandhA iti vijAnIhi / sUkSmasthUlA iti bhaNitAH skandhAzcaturakSaviSayAzca // 23 // sUkSmA bhavanti skandhaprAyogyAH karmavargaNasya punaH / tadviparItAHskandhA atisUkSmA iti prruupynti||24||ctussk| 21-24. Gross-gross, gross, gross-fine, fine-gross, fine, and fine-fine are the six kinds, earth, etc. Solids like earth, stone, consist of gross-gross molecules (Liquids) like ghee, water, oil are gross. Shade, sunshine, etc., consist of gross-fine molecules. Objects of the four senses (of touch, taste, smell and hearing) are of fine-gross molecules. Karmic molecules, in the condition of being bound up with soul are fine. Those which are unlike these are of fine-fine molecules. dhAucaukassa puNo jaM heU kAraNaMti taM nneyo| khaMdhANAM avasANo NAdavvo kajjaparamANa // 25 // dhAtucatuSkasya punaH yo hetuH kAraNamiti sa jnyeyH| skandhAnAmavasAno jJAtavyaH kAryaparamANuH // 25 // 25. That which is the cause of the four root matters (earth, water, fire and air) should be known as cause-atom. (Karana Parmanu). The smallest possible part of a molecule should be known as effect atom (Karya Parmanu). attAdi attamajha attaMtaM Neva iMdie gejmaM / avibhAgI jaM davvaM paramANU taM viANAhi // 26 // zrAtmAdyAtmamadhyamAtmAntastannaivendriyaiAhyam / avibhAgi yadravyaM paramANuM tad vijAnIhi // 26 //

Page #31
14 THE SACRED BOOKS OF THE JAINAS. 26. That substance which (is) the beginning, the middle and the end by itself, inapprehensible by the senses, and (is) indivisible, should be known as an atom.. Commentary. vouen. In Gathas Nos, 20-26 is described the substance "Matter." It is called Pud gala, because it unites " Pooryati" and forms into molecules and "galati" dissolves into atoms; also because it changes in its attributes of colour, smell, taste and touch. An atom is the smallest possible part of matter. It cannot be divided further. Those atoms which cause the formation of four root matters : earth, water, fire and air, are called cause-atom. When any molecule is dissolved into the smallest possible atoms, the atoms so obtained are called effect atoms. By the combination of atoms in different proportions, various kinds of molecules are formed (vide Gommatsara Jiva Kanda Gathas 594.) In gathas 21-24 are mentioned the six prominent divisions of material molecules : Gross-gross are solid objects, which when separated or broken asunder, cannot unite themselves without the help of some third object, such as paper, wood, cloth. Gross are liquid objects which when once separated, have the capacity of again combining together, without the intervention of any other object, such as water, milk. Gross-fine are those objects which are visible to the eye, but cannot be grasped by the hand such as shade, light, sunshine. Fine-gross are those objects, which are not visible to the eye, but are apprehensible by the other four senses, such as air, sound, smell, taste. Fine are those molecules which are not cognizable and perceiveable by any of the five senses, such as karmic molecules. Fine-fine are those molecules which are composed of at least two ultimate atoms (Parmanu) and do not fall into the category of the first five kinds. eyarasarUvagaMdhaM dophAsaM taM have sahAvaguNaM / vihAvaguNamidi bhaNidaM jiNasamaye savvapayaDattaM // 27 // ekarasarUpagaMdhaH dvisparzaH sa bhavetsvabhAvaguNaH / vibhAvaguNA iti bhaNito jinasamaye sarvaprakaTatvam // 27 //

Page #32
NIYAMSARA. 27. That which possesses one taste, color, and smell, and two touches is of natural attributes. Those tangible to all (senses) are in Jain Philosophy said to be of non-natural attributes. Commentary. There are 5 tastes - pungent, bitter, astringent, sweet, sour. Colours are five-white, yellow, green, red and black. Smell is good or bad. Touches are eight-hard, soft, heavy, light, cold, warm, smooth, rough. arAvekkho jo pariNAmo so sahAvapajjAvo / khaMdhasarUveNa puNo pariNAmo so vihAvapajjAyo // 28 // anyanirapekSo yaH pariNAmaH sa svabhAvaparyyAyaH / skaMdhasvarUpeNa punaH pariNAmaH sa vibhAvaparyyAyaH // 28 // 15 28. The modification which is independent of other objects is the natural modification (Svabhava Paryaya); and modification in the molecular form is the non-natural modification, (Vibhava Paryaya ). poggaladavvaM uccai paramANU NicchaeNa idareNa / poggaladavvotti puNo vavadeso hodi khaMdhassa // 26 // pudgaladravyamucyate paramANurnizcayena itareNa / pudgaladravyamiti punaH vyapadezo bhavati skandhasya // 26 // 29. From the real point of view an atom is said to be "Matter substance"; but from the other (i.e., practical point of view) the term "Matter substance" has been applied to a molecule. Commentary. In reality an indivisible and the smallest possible particle of matter, i.e., an atom is the real "matter substance." Its attributes are the natural attributes of matter. Such an atom must have five attributes : (1) any one of the five colours ; (2) any one of the two smells; (3) any one of the five tastes;

Page #33
16 THE SACRED BOOKS OF THE JAINAS. (4) any one of the two touches, i.e., roughness and smooth ness ; (5) any one of the two touches, i.e., coldness and heat. As the modification of an atom is independent of all other objects it is called natural modification. When two or more atoms combine together a molecule is formed. A molecule is said to be substance " Matter" from the practical point of view. Attributes and modifications of molecules so formed are known as non-natural attributes and modifications. Atoms are never apprehensible by the senses, while molecules may be tangible to the senses. gamaNaNimittaM dhammamadhamma Thidi jIvapuggalANaM ca / avagahaNaM AyAsaM jIvAdIsavvadavvANaM // 30 // gamananimitto dharmo'dharmaH sthiteH jIvapudgalAnAM ca / avagAhanasyAkAzaM jIvAdisarvadravyANAm // 30 / / 30. The auxiliary causes of motion and rest to soul and matter (are called) the medium of motion, and medium of rest (respectively). (That which is the auxiliary cause of) giving space to all the substances, soul, etc., (is) space. samayAvalibhedeNa du duviyappaM ahava hoi tiviyappaM / tIdo saMkhejjAvalihadasaMThANappamANaM tu // 31 // samayAvalibhedena tu dvivikalpo'thavA bhavati triviklpH| atIto'saMkhyAtAvalihatasaMsthAnaM pramANaM tu // 31 // 31. Practical time is either of two kinds, instant and wink (avali); or of three kinds (past, present and future). Past (time is) equal to the number (of the liberated souls) who have destroyed their bodily forms, multiplied by numerable winks. jIvAdu puggalAdo'NaMtaguNA cAvi saMpadA smyaa| loyAyAse saMti ya paramaTTho so have kAlo // 32 // jIvAt pudgalato'naMtaguNAzcApi saMprati smyaaH| lokAkAze saMti ca paramArthaH sa bhavetkAlaH // 32 //

Page #34
NIYAMSARA. 17 32. The instants of the practical time are infinite times (of the number of) atoms, which again are infinite times (of the number of) souls. (Time-points) which are packed full in the universe, are (called) the real " Time." jIvAdIdavvANaM parivaTTaNakAraNaM have kaalo| dhammAdicoseNaM sahAuguNapajayA hoti // 33 // jIvAdidravyANAM parivartanakAraNaM bhvetkaalH| dharmAdicaturNA svabhAvaguNapAyA bhavaMti // 33 // 33. That by the help of which, all substances, soul, etc., are altered in their own modifications, is " Time." The four substances ; the medium of motion, (the medium of rest, space and time) have (only) their own natural attributes and modifications. ede chaddavvANi ya kAlaM mottaNa asthikAyatti / NidiTTA jiNasamaye kAyA hu bahuppadesattaM // 34 // etAni SadravyANi ca kAlaM mukkAstikAyA iti / nirdiSThA jinasamaye kAyAH khalu bahupradezatvam // 34 // 34. Excepting Time, (the other five) of these six substances, (are known) as "Extensive substances," (Astikaya). Extensive substances occupy many spatial units, as mentioned in Jaina scriptures. saMkhejjAsaMkhejjANaMtapadesA havaMti muttassa / dhammAdhammassa puNo jIvassa asaMkhadesA hu|| 35 // loyAyAse tAva idarassa aNaMtayaM have deho / kAlasta Na kAyattaM eyapadeso have jamA // 36 // jummaM / saMkhyAtAsaMkhyAtAnaMtapradezA bhavanti mUrtasya / dharmAdharmayoH punarjIvasyAsaMkhyAtapradezAH khalu // 35 // lokAkAze tadvaditarasyAnaMtA bhavanti deshaaH| kAlasya na kAyatvaM ekapradezo bhavedyasmAt // 36 // yugmaM /

Page #35
18 THE SACRED BOOKS OF THE JAINAS. 35-38. The atoms of matter are numerable, innumerable and infinite. Verily there are innumerable points of space in "medium of motion," "medium of rest" and in each individual soul. The same (innumerable number of spatial units are) in the universe; and in the other, i.e., (non-universe) (there are) infinite (number of spatial units). There is no extensiveness in Time; therefore it has one spatial unit (only). Commentary. In Gatha No. 9 six principles were mentioned. Out of those the two, i. e., Soul and Matter, were dealt with in gathas 10 to 29. In Gathas 30-36 the remaining four principles have been explained. They are auxiliary causes to the main functions of Soul and Matter. Medium of motion, is an essentially auxiliary cause of the motion of Soul and Matter. Medium of Rest is an essentially auxiliary cause of the static condition of Soul and Matter. Space is that which gives room to all substances, including Soul and Matter. Time is the auxiliary cause of bringing about modifications, in all substances, including Soul and Matter. Out of these six principles, space is the biggest, having infinite dimensions all round. Within space there is the universe which contains all the other five substances, which cannot exist beyond space. Of the medium of motion and rest, each is a single, immaterial substance pervading through the whole of the universe. The units of time (each of which is an immaterial and individual substance) are very closely packed up in the universe. They are innumerable in number. Soul and Matter, being infinite, are found everywhere in the universe, in their various gross or fine forms. In connection with this subject, it is necessary to define and explain what a spatial unit (Pradesha) is. Spatial unit is that part of space which is occupied by the smallest indivisible particle of matter. It is a unit, generally employed in measuring the dimensions of substances in the universe. If we measure the universe taking a spatial unit as our measure

Page #36
NIYAMSARA. 19 then we find that there are innumerable spatial units in it The - medium of Motion and the medium of Rest are co-extensive with the universe and have thus a similar number of spatial units. Souls are found in different bodies of different dimensions in their mundane state, but still each one of them has the capacity of extending throughout the whole universe. Thus the spatial units of each soul are equal in number to those of the universe, i.e., innumerable. Matter exists in the universe either in the form of atoms or in the form of molecules. Molecules are composed of either numerable or innumerable or infinite number of atoms. The spatial units of matter are thus numerable, innumerable or infinite. Space substance is infinite in dimensions; and has thus an infinite number of spatial units. All the five substances, except Time, occupy more than one spatial unit. They are therefore called the five extensive substances, Panch-Astikayas. The points of time are also innumerable. Each one of these points has its own separate and independent existence Though each one of them is connected with another, it is never combined with it. There are innumerable spatial units in the universe, so the number of points of time as well is innumerable. As each point of time occupies only one spatial unit, and not more than one in any case, it is called non-extensive substance, Akaya-Dravya. In the universe there are only innumerable spatial units, how then, it may be asked, can it give space to an infinite number of atoms and molecules. The explanation is simple. The material atoms possess the capacity of compressing an infinite number of themselves into one molecule, which may not occupy more than one spatial unit. Take the case of light The space in a room may be occupied by the light of one lamp and also by the light of as many lamps as may be placed there. In Gatha 31 Past time is equal to numerable winks multiplied by total number of liberated souls. As a matter of fact 608 mundane souls are liberated within every period of 6 months and 8 instants. This process has been going on continuously and uniformly since eternity. If we reduce 6 months and 8 instants into winks and divide by 608, we obtain the average time for one soul to obtain liberation, i.e., numerable winks. The number of winks thus obtained is constant and does not vary. The number of past liberated souls is infinite and as shown above it increases by 608 within the period of every 6 months

Page #37
20 THE SACRED BOOKS OF THE JAINAS. and 8 instants. Thus we arrive at the conclusion that the length of past time is infinite and it increases by the constant number of winks (vide Gommatsara by Mr. J. L. Jaini, Jiva Kanda Gatha 578.) 8 Avalis or Winks 16 Kashtas 32 Kalas 60 Ghatikas 1 Ghatika 1 Kashta. 1 Kala. 1 Ghatika. One day and night or 24 hours. 24 minutes. puggaladavvaM mottaM muttivirahiyA havaMti sesANi / cedabhAvo jIo cedaNaguNavajjiyA sesA // 37 // pudgaladravyaM mUrta mUrtivirahitAni bhavanti zeSANi / caitanyabhAvo jIvaH caitanyaguNavarjitAni zeSANi // 37 // 37. The Matter substance ( is) material; all the rest are immaterial. Soul (has) consciousness as its nature, all the rest are devoid of the attribute of consciousness. CHAPTER III. Pure Thought Activity (Shuddha Bhava. ) jIvAdibahittaccaM heyamuvAdeyamappaNo appA | kammopAdhisamubbhavaguNapajjA ehiM vadiratto // 38 // jIvAdiyahastattvaM heyamupAdeyamAtmano hyAtmA / kammoMpAdhisamudbhavaguNaparyyAyairvyatiriktaH // 38 // 38. The external principles, soul, etc., should be renounced. One's own soul, absolutely free from all the attributes and modifications, caused by the impurity of Karmas should be realised. No khalu sahAvaThANA No mANavamANabhAvaThANA vA / yo harisabhAvaThANAgo jIvassa harissaThAraNA vA // 36 // na khalu svabhAvasthAnAni na mAnApamAnabhAvasthAnAni vA / na harSabhAvasthAnAni na jIvasya harSasthAnAni vA // 36 //

Page #38
NIYAMSARA. 21 39. (From the real point of view), there are in the soul, no stages of (impure) thought-activities Vibhava Svabhava Sthan, neither there are there degrees of regard and disregard, nor grades of feelings of pleasure, nor degrees of the feelings of pain. No ThidivaMdhaTTANA payaDiTThANA padesaThANA vA / No aNubhAgahANA jIvasta Na udayaThANA vA // 40 // na sthitibaMdhasthAnAni prakRtisthAnAni pradezasthAnAni vA / nAnubhAgasthAnAni jIvasya nodayasthAnAni vA // 40 // 40. In soul, there are no stages of duration bondage, (Sthiti Bandha Sthina); neither (there are) the stages of Karmic nature (Prakriti Sthana); nor (are) the degrees of the molecular bondage (Pradesha Sthana) nor are the grades of fruition (bondage) (Anubhaga Sthana), nor are the degrees of operation of Karmas (Udaya Sthana). No khaiyabhAvaThANA No khayauvasamasahAvaThANA vaa| odaiyabhAvaThANA No uvasamaNe sahAvaThANA vA // 41 // na kSAyikabhAvasthAnAni na kSayopazamasvabhAvasthAnAni vA / audayikabhAvasthAnAni nopazamasvabhAvasthAnAni vA // 41 // 41. (In soul there are) neither the stages of destructive thought-activities, (Kshayaka Bhava), nor the degree of destructive subsidential thought-activities (Kshaya-Opashamic Bhava), nor the grades of operative thought activities (Audayika Bhava), nor the degrees of subsidential thought activities (Aupashamika Bhava). caugaibhavasaMbhamaNaM jAijarAmaraNaroyasokA y| kulajoNijIvamaggaNa-ThANA jIvasta No saMti // 42 // caturgatibhavasaMbhramaNaM jAtijarAmaraNarogazokAzca / kulayonijIvamArgaNasthAnAni jIvasya no saMti // 42 // 42. In soul (there is) neither wandering in the four conditions of life (gati), nor (are there) birth, old age, death,

Page #39
22 THE SACRED BOOKS OF THE JAINAS. disease, and sorrow, nor are there the stages of bodily materials (Kula), nuclei (yoni), soul-classes (Jiva Samasa) and soul quests (Margana). NidaMDo NidvaMdvo Nimmamo Nikalo nniraalNbo| NIrAgo Nidoso NimmUDho Nibhayo appA // 43 // nirdaNDa nirdvandvaH nirmamaH niHkala: nirAlaMbaH / nIrAgo nirdoSo nimUDho nirbhayaH AtmA // 43 // 43. Soul (is) turmoil-less, bodyless, fearless, independent and faultless; without attachment, free from the activities (of mind, body and speech), devoid of delusion and free from ignorance. NiggaMtho NIrAgo hissallo syldosnnimmuko| NikAmo Nikoho NimmANo himmado appA // 44 // nindho nIrAgo niHzalyaH skldossnirmuktH| niHkAmo niHkrodho nirmAno nirmadaH AtmA // 44 // ___44. Soul (is) possessionless, free from attachment, blemishless, devoid of all defects, desireless, angerless, prideless (and) without lust... vaeNarasagaMdhaphAsA thIpuMsaNaosayAdipajjAyA / saMThANA saMhaNaNA savve jIvassa No saMti // 45 // varNarasagaMdhasparzAH striipuNnpuNskaadipryaayaaH| saMsthAnAni saMhananAni sarve jIvasya no saMti // 45 // 45. Colour, taste, smell, touch, conditions of, female, male, and common-sex inclinations, etc., (six kinds of bodily), figures, (and six kinds of) skeletons; all these are not found in the soul. arasamarUvamagaMdhaM avvattaM cedaNAguNamasadaM / jANamaliMgaggahaNaM jIvamaNidisaMThANaM // 46 // jummaM /

Page #40
NIYAMSARA. 23 arasamarUpamagaMdhaM avyaktaM cetanAguNamazabdam / jAnIhyaliMgagrahaNaM jIvamanirdiSTasaMsthAnam // 46 // yugmaM / 46. Know the soul to be, devoid of taste, colour and smell, not cognizable (by the senses), possessed of the attribute of consciousness. soundless, incomprehensible by any outward sign and one having no describable form. jArisiyA siddhappA bhavamalliya jIva tArisA hoti / jaramaraNajammamukA aTTaguNAlaMkiyA jeNa // 47 // yAdRzAH siddhAtmAno bhavamAlInA jIvAstAdRzA bhavanti / jarAmaraNajanmamuktA aSTaguNAlaMkRtA yena // 47 // 47. Just as liberated souls (are) free from oldness, death and birth, and are crowned with the eight attributes; so (are) mundane souls (from the pure real point of view.) asarIrA aviNAsA aNidiyA NimmalA visuddhppaa| jaha loyagge siddhA taha jIvA saMsidI NeyA // 48 // azarIrA avinAzA atIndriyA nirmalA vizuddhAtmAnaH / yathA lokAgre siddhAstathA jIvAH saMskRtI jnyeyaaH||48|| 48. Just as liberated souls, residing at the top-most of the universe are bodiless, indestructible, independent of senses, free from (karmic) filth, and pure, so the mundane souls (also) should be considered (from the pure real point of view.) ede savve bhAvA vavahAraNayaM paDDacca bhaNidA hu| savve siddhasahAvA suddhaNayA saMsidI jIvA // 46 // ' ete sarve bhAvAH vyavahAranayaM pratItya bhaNitA khalu / sarve siddhasvabhAvAH zuddhanayAt saMsmRtau jIvAH // 46 // 49. From the practical point of view, all mundane souls have been described as possessing all the aforesaid conditions ; but from the pure, real point of view they also (are) of the same nature as liberated souls.

Page #41
24 THE SACRED BOOKS OF THE JAINAS. Commentary. The universe is full of souls. They are of two kinds :Liberated and Mundane. Liberated souls are those which are quite free from karmic dirt and have no possibility of ever appearing again in the cond tions, which arise from the bondage of the karmic matter with the soul. They are all-powerful, all-knowing, all-perceiving, allblissful, and absorbed in their own real and pure nature. These liberated souls always maintain their individual existence and abide at the topmost of the univers e. Mundane souls are those souls which are in bondage of karmic matter. It is on account of this matter that they exist in the universe, in different conditions of life, and experience innumerable kinds of pain and pleasure. These souls are so avaricious, that their worldly wants are never satisfied. Whatever pleasures they enjoy, are sensual, so they cannot satisfy their desires. It is a matter of daily experience that the more the desires of a mundane soul are satisfied, the more they are multiplied in every direction. On one side these souls experience the fruits of their past karmas, which shed off after fruition ; on the other side, at the same time, they bind fresh good or evil karmas, on account of their multi farious impure thought-activities. This process has been going on since eternity and will go on as long as the soul does not identify and realise itself and does not adopt proper measures to walk on the path of liberation. It is due to these simultaneous operations of fruition and bondage, that souls transmigrate from one condition of life to the other. It should be noted, that there are 8 main kinds of Karmas :(a) Knowledge-obscuring Karma Jnanavarniya Karma) is that matter which obscures the knowledge-attribute of the soul. (6) Conation-obscuring Karma (Darshanavarniya Karma) is that matter which obscures the conation attribute of the soul. (c) Feeling Karma (Vedaniya Karma) is that Karma, by the operation of which, mundane souls come in contact with agreeable or disagreeable objects, which in their turn cause the feelings of pleasure or pain in the Soul, according to their various degrees of attachment and aversion therein.

Page #42
NIYAMSARA. (d) Deluding Karma (Mohaniya Karma) is that karma which obscures the attributes of right-belief and right conduct of the soul. (e) Age-karma (ayu Karma) is that karma which causes and determines the sojourn of a soul into a particular body. (f) Body-making Karma (Nama Karma) is that karma, the operation of which causes condition of existence, formation of different kinds of bodies and the change from one to another condition of existence. (9) Family-determining Karma (Gotra Karma) is that karma by operation of which a soul is to take birth in a high or a low family. (h) Obstructive karma (antaraya karma) is that karma which obscures the infinite power of the soul. Out of these 8 karmas Nos. (a), (6), (d) and (h) are known as the destructive (ghatiya) karmas ; because they destroy the manifestation of the real and essential attributes of the soul. The manifestation of these attributes in mundane souls varies inversely to the proportionate decrease of the forces of these four destructive karmas. The remaining four, i.e., (c), (e), (f) and (g) are called nondestructive karmas (Aghatiya Karmas). They are so called, be. cause they do not obscure the real attributes of the soul ; but effect only the external environments of the soul. As mundane souls are in bondage of these 8 karmas, they forget their real nature and never realise their true-self and wander in different conditions of existence, distressed, discontent and yearning for sensual pleasures. In order to avoid all this worry and to obtain real and eternal peace and happiness, it is necessary to get rid of the filth of these karmas. Thus it is necessary for a mundane soul, longing for eternal happiness and salvation, that it should identify and realise itself. Identification means, knowing the true nature of itself and the karmic matter, which are two substances entirely different from each other. Real point of view is that which deals only with the true and pure aspect of a substance irrespective of its relation with other substances. Practical point of view is that which deals with a substance, having regard to its relations with other substances.

Page #43
26 THE SACRED BOOKS OF THE JAINAS. When we look at mundane souls from the practical point of view, various kinds of conditions and modifications are found in them ; but when we think of them from the real point of view, we find that there is no distinction at all between them and the liberated souls, i.e., the mundane souls are in reality as free as the liberated souls from all these conditions which arise from, and depend upon the bondage of karmic matter with soul. Whenever any mundane soul taking the real point of view into consideration identifies itself as quite free and separate from matter, and realises itself as such, passions decrease and peacefulness increases. By this process of self-identification and self-realisation, the pastkarmas already in bondage with the soul, shed off without fruition and before due time, and the inflow and bondage of fresh karmas gradually stop. Thus the soul following this path, gradually improves all round and sometime is able to ultimately, free itself from these worldly conditions and itself becomes pure and perfect (Siddha Parmatma). Gatha 39. Impure thought-activities, Svabhava-Sthana here means all the thought activities of soul, except the real and the pure thought activities. Gatha 40. 1. Stages of Duration bondage, Sthiti bandha sthana. 2. Stages of Karmic nature, Prakriti Sthana. 3. Degrees of molecular bondage, Pradesha Sthana. 4. Degrees of operation of karmas, Anubhaga Sthana. Bondage of karma is of 4 kinds, having reference to 1. Prakriti, the nature of the karmic matter, whether it is knowledge-obscuring, or conation-obscuring, etc. 2. Sthiti, the duration of the bondage, within which period they will gradually shed off. 3. Anubh aga, the mildness or intensity of fruition, at its maturity within its duration. 4. Pradesha, the quantity of the karmic molecules drawn towards, and bound to the soul. The first and fourth, i.e., the Prakriti and Pradesha are determined by soul vibrations caused by their actions of mind, body and speech. Thus the nature and the quantity of the karmic molecules bound to the soul, vary according to the quality and intensity of

Page #44
NIYAMSARA. 27 the soul-vibrations and so there are different stages of karmic nature (Prakriti Sthana) and different degrees of the molecular bondage (Pradesha Sthana.) The remaining two, i.e., the " Daration" and the fruition of karmic bondage are determined by passions, anger, pride, deceit and greed, etc, Thus the duration and fruition of karmic molecules bound to the soul vary according to the mildness or intensity of the passions and so there are different stages of duration bondage (sthiti bandha Sthana) and various grades of fruition bondage (Anubhaga Sthana). Udaya Sthana. When the karmic molecules already bound to the soul come into operation, they manifest their mild or strong fruition, i.e., the effect. So there are different degrees of the operation of the karmas (Udaya sthana) as well. Gatha 41. Thought-activities of soul caused by operation of Karmas are of four kinds : 1. (Aupashamika Bhava) subsidential thought-activity. This arises by the subsidence of the deluding (Mohaniya) Karmic matter 2. Destructive-thought-activity (Kshayika Bhava). It arises from the destruction of any of the four destructive (Ghatiya) Karmas. 3. Destructive-subsidential thought-activity (Kshayopashamika Bhava). It arises by the partial destruction, partial subsidence and partial operation of any of the destructive Karmas. 4. Operative thought-activity (Audayika Bhava). It arises by the operation of any of the Karmas. In reality, the thought-activities of a soul are innumerable, so naturally there are various gradations in all the above-mentioned thought-activities, according to, the subsidence, destruction and operation, etc., of the Karmas. Gatha 42. 1. Nucles (yoni) is the place whereto the mundane souls transmigrates, after leaving the previous body. The process of formation and development of the new external body begins there. Nuclei are of various kinds, according to their nature, structure, etc. They are eighty-four lakhs in number.

Page #45
28 THE SACRED BOOKS OF THE JAINAS. 2. Physique (Kula) means natural constitution. Its characteristics vary according to the kind of the material molecules of which the external bodies are made. The total number of the kinds of physique is 1975,000,000,000,00. Soul-classes (Jiva Samasa). Those common characteristics, by which mundane souls, though of many distinctions and kinds, may be distinguished by being collected into groups, are called soul-classes. Their main divisions are 14 which are given in commentary Gatha 15-17. Soul-quests (Margana) are those conditions, forms and qualities, etc., by means of which or amongst which souls are searched for. They are fourteen in number as follows: 1. Condition of existence (Gati). 2. Senses (Indriya). 3. Embodiment (Kaya). 4. Vibratory activities (Yoga). 5. Sex inclinations (Veda). 6. Passions (Kashaya). 7. Knowledge (Jnana). 8. Control. (Samyama). 9. Conation (Darshana), 10. Thought-paint (Leshya). 11. Liberableness (Bhavyatva). 12. Right belief (Samyaktva). 13. Rationality (Sanjnitva). 14. Assimilation (Ahara). For detailed knowledge of all these technical terms consult Gommatsara Jiva Kanda and Karma Kanda translated by Mr. J. L. Jadi, S, B.J. Vols. V and VI. puvvuttasagadabhAvA paradavvaM parasahAvamidi heyaM / sagadavvamuvAdeyaM aMtarataccaM have appA // 50 // pUrvoktasakala bhAvAH paradravyaM parasvabhAvA iti heyaaH| svadravyanupAdeyaM antastattvaM bhavedAtmA // 50 // 50. All the aforesaid conditions relate either to foreign substances or foreign modifications ; hence (they) should be

Page #46
NIYAMSARA. renounced. Internal principle, is one's own substance, it., soul. (It only) should be realised. vivarIyAbhiNivesa-vivajiyapsadahaNameva sammattaM / saMsayavimohavibhamavivajiyaM hodi sagaNANaM // 51 // viparItAbhinivezavivarjitazraddhAnameva samyaktvam / saMzayavimohavibhramavivarjitaM bhavati saMjJAnam // 51 // 51, Conviction (in things ascertained as they are) alone without (any) perverse motive (is) right belief, (Samyaka Darshana). (Knowledge) free from doubt, (Samshaya), perversity (Vimoha) and vaccilation (Vibhrama) is right knowledge (Samyak Jnana). calamaliNamagADhattavivajiyasadahaNameva sammattaM / adhigamabhAve gANaM heyopAdeyataccANaM // 52 // calamalinamagADhattvavivarjitazraddhAnameva samyaktvam / adhigamabhAdo jJAnaM heyopAdeyatatvAnAm // 52 // 52. Conviction, from wavering (Chala), impurity (Mala), and non-steadfastness (Agarha) alone (is) right belief. Correct understanding (Adhigama) of what principles are worth renouncing and what are worth realising, (is) right knowledge. sammattassa NimittaM jiNasuttaM tasla jANayA purisaa| aMtaraheyo bhaNidA dasaNamohasta khyphudii|| 53 // samyaktvasya nimittaM jinasUtraM tasya jJAyakAH puruSAH / anta hetave bhaNitAH darzanamohasya kssyprbhRteH|| 53 // 53. The external causes of right belief are the Jain scriptures and the persons who know them; while the destruction, etc., of right-belief-deluding Karma are said to be the internal causes. sammattaM saraNANaM vijadi mokkhassa hodi suNa caraNaM / vabahAriNicchaeNadu tamA caraNaM pakkkhAmi // 54 // .

Page #47
30 THE SACRED BOOKS OF THE JAINAS, samyaktvaM saMjJAnaM vidyate mokSasya bhavati zRNu caraNam / vyavahAranizcayena tu tasmAcaraNaM pravakSyAmi // 54 // 54. Listen, (just as) Right Belief and Right knowledge are the (causes of) liberation, (so) is Right Conduct. Therefore I shall describe Right Conduct from (both) the real and the practical points of view. vavahAraNayacaritte vavahAraNayassa hodi tavacaraNaM / NicchayaNayacAritte tavayaraNaM hodi nnicchydo||55||pNcyN| vyavahAranayacaritre vyavahAranayasya bhavati tapazcaraNaM / nizcayanayacAritre tapazcaraNaM bhavati nishcytH|| 55 // pNck| 55. Right conduct from the practical point of view, is to practise austerities from the practical stand-point, while Right Conduct from the real point of view is to observe austerities from the real stand-point. Commentary. Right-belief, Right Knowledge together with Right Conduct were described as the path of liberation in Gatha 3. Belief in order to be called Right Belief must be free from perversity and falsity of motive. Real motive of every mundane soul bent upon spiritual advancement is the realization of the self and the attainment of true and perfect peace, freedom and happiness. All other motives which do not lead towards this goal, but rather mislead the soul towards worldly pleasures, which are in reality the causes of misery, are false and perverse. It is also necessary that right belief should be free from the defects of wavering, impurity and non-steadfastness. In wavering condition of right belief, its substance remains quite sound, but only the form is slightly disturbed as the surface of an ocean is disturbed by waves. to illustrate which is generally quoted the example of a person, who worships Shanti Natha in preference to the other Tirthankaras for acquiring peace, plenty and comfort, Impurity here implies the following five defects : (a) Doubt (Shanka), (6) Desire of sense pleasures (Kamksha), (c) Disgust (Vichikitsa), (d) admiration of wrong believers (Anyadrashti samstava).

Page #48
NIYAMSARA. 31 Non-steadfastness,-This condition arises when right belief is not quite fixed in true nature of things. For example worshipping in one's own temple in preference to the temple built by others. A person who has a steadfast right belief knows that it does not make the slightest difference, whether you worship in your temple or in one built by your neighbour. The external cause of right belief is to study the Jaina Scrip. tures and to attend upon those who know them fully well, with the object of understanding the principles from them. The internal cause of right belief is the subsidence, or destructive-subsidence, or destruction of the right belief-deluding Karma and of the four error feeding (anantunubandhi) passions. (For details see Gatha 26 Gommatsara Jiva Kanda by Mr. J. L. Jaini S. B. J. Vol V.) Right knowledge should always be free from doubt, perversity and indifference. A soul possessing right knowledge has clear and correct knowledge of the essential principles and has the capacity of discrimination between what is worth renouncing and what is worth realising. Along with these two, i.e., right belief and right knowledge, right conduct is an essential factor for the attainment of liberation: because neither any one of the three, nor any two of the three can constitute the path of liberation. Right conduct has been described here as being of two kinds. When austerities, etc., are practised from the practical point of view, with the aim of attaining real right conduct, i. e., self-absorption, they are said to be practical right conduct. Being absorbed in one's own true nature is the real austerity and the same is the real right conduct. CHAPTER IV. Practical Right Conduct (Vyavahara Charitra) kulajoNijIvamaggaNa-ThANAisu jANaUNa jIvANaM / tassAraMbhaNiyattaNa-pariNAmo hoi paDhamavadaM // 56 // kulayonijIvamArgaNAsthAnAdiSu jJAtvA jIvAnAm / tasyArambhanivRttipariNAmo bhavati prathamavratam // 56 // 56. Thought-activity free from (all) undertakings (injurious to any of) the mundane souls (which are) known as existing in (any of the various) physiques, nuclei, soul

Page #49
32 THE SACRED BOOKS OF THE JAINAS. classes, soul-quests, etc., is the first vow (non-injury), Ahinsa. rAgeNa va doseNa va moheNa va mosabhAsapariNAmaM / jo pajahahi sAhu sayA vidiyavayaM hoi tasseva // 57 // rAgaNa cA dveSeNa vA mohena vA mRSAbhASA pariNAmaM / yaH prajahAti sAdhuH sadA dvitIyatrataM bhavati tasyaiva // 57 / / 57. A saint, who renounces thought-activity leading to telling falsehood, on account of delusion, attachment and aversion is (said) to observe always the second vow, (truth), Satya. gAme vA Nayare vA ragaNe vA pechiUNa paramattthaM / / jo mucadi gahaNabhAvaM tidiyavadaM hodi tasleva // 58 // grAme vA nagare vAraNye vA prekSayitvA paramArtham / yo muMcati grahaNa bhAvaM tRtIyavrataM bhavati tasyaiva // 58 // 58. He, who renounces the thought-activity of picking up articles belonging to another, lying in a village, a town or a forest, (is said) to observe the third vow (non-stealing), Achaurya. daThUNa icchirUvaM vAMcchAbhAvaM Nivattade taasu| mehaNasaeNavivajiyapariNAmo ahava turIyavadaM // 56 // dRSTvA strIrUpaM vAMcchAbhAvaH nivartate tAm / maithunasaMjJAvivarjitapariNAmo'dhavA turIyavatam // 56 // 59. He, who having seen the beauty of a woman, is not moved by a desire for her ; or whose thought-activity is free from sex-animate feeling (Maithuna Sanjna), (is said to observe) the fourth vow (chastity), Brahmacharya. savvesiM gaMthANaM tAgo NiravekhabhAvaNApuvvaM / paMcamavadamidi bhaNidaM cArittabharaM vahaMtassa // 60 // sarveSAM granthAnAM tyAgo nirapekSabhAvanApUrvam / paMcamavratamiti bhaNitaM cAritrabharaM vahataH // 60 //

Page #50
NIYAMSARA. 33 60. The carrier of the load of (right) conduct, i.e., a saint, who having first formed the idea of being unconcerned with all worldly attachments, renounces them is said to observe the fifth vow of possessionlessness, (Parigraha Tyaga.) pAsugamaggeNa divA avalogaMto jugappamANaM hi / gacchai purado samaNo iriyAsamidI have tassa // 61 // prAsukamArgeNa divA avalokayan yugapramANaM khalu / gacchati purataH zramaNaH IryAsamitibhavettasya // 61 // 61. A saint, who walks upon a trodden path, free from living beings, in day time, after seeing (carefully) a distance of four arms.length (two yards) ahead, (is said) to observe carefulness in walking (Irya Samiti). pesurANahAsakaksaparaNiMdappappasaMsiyaM vayaNaM / paricittA saparahidaM bhAsAsamidI vadaMtassa // 62 // paizUnyahAsyakarkazaparanindAtmapazaMsitaM vacanam // parityajya svaparahitaM bhaassaasmitirvdtH|| 62 // 62. He, who having renounced backbiting, ridiculing, talking ill of others, self-praising and harsh words, speaks what is good for himself as well as for others (is said) to have carefulness in speech (Bhasha Samiti). kadakAridANumodaNarahidaM taha pAsugaM pasatthaM c| dieNaM pareNa bhattaM samabhuttI esaNAsamidI // 63 // kRtakAritAnumodanarahitaM tathA prAzukaM prazastaM ca / dattaM pareNa bhaktaM saMbhuktiH eSaNAsamitiH // 63 // 63. He, who calmly takes food, which is prepared not by himself, nor that which he made others prepare for himself, nor that prepared by others with his approval, and which is wholesome, free from living-beings, and given by another (with devotion), is said to have carefulness in eating (Eshana Samiti).

Page #51
+8 THE SACRED BOOKS OF THE JAINAS. potthaikamaMDalAiM gahaNavisaggesu pytprinnaamo| dAvaNaNikkhevaNasamidI hodi ti NidihA // 64 // pustakakamaNDalAdi grahaNa visargayoH prytnprinnaamH| AdAnanikSepaNA samitirbhavatIti nirdiSTA // 64 // 84. (A saint who has) acted with care in picking up, and putting down, books, and jug (Kamandala), etc., is said to have carefulness in lifting and laying down, (Adana-nik shepana Samiti). pAsugabhUmipadese gUDhe rahie paroparoheNa / uccArAdiccAgo paiTTA samidI have tassa // 65 // prAsukabhUmipradeze gUDhe rahite paroparodhena / uccArAdityAgaH pratiSThA samitibhavettasya // 65 // 65. (A saint, who) discharges his excrement, etc., in a place which is secret, and free from all living beings, and where there is no obstruction on behalf of any body, (is said) to have carefulness in excreting (Pratishtha-pana Samiti). kAlussamohasaraNArAgaddosAiasuhabhAvANaM / parihAro maNuguttI vavahAraNayeNa parikahiyaM // 66 // kAluSyamohasaMjJArAgadveSAdyazubhabhAvAnAm / parihAro manoguptiH vyavahAranayena parikathitA // 66 // __88. Renunciation of passionateness, delusion, animatefeeling, attachment and aversion, and other impure thought activities, is from the practical point of view, called control of mind (Mano-gupti). thIrAjacorabhattakahAdivayaNassa pAvaheussa / parihAro vayaguttI alIyAdiNiyattivayaNaM vA // 67 // strIrAjacaurabhaktakathAdivacanasya paaphetoH| parihAro vAgguptiralIkAdinivRttivacanaM vA // 67 //

Page #52
NIYAMSARA. 67. Renunciation of censurable gossip relating to women, state, theft, food, etc., which cause the bondage of evil Karmas, or refraining from telling falsehoods, etc., (is called) control of speech, ( Vachan-gupti). baMdhaNachedaNamAraNacA kuMcaraNa taha pasAraNAdIyA / kAya kariyANiyattI diTThA kAyagutti tti // 68 // 35 baMdhanachedanamAraNAkuMcanAni tathA prasAraNAdIni / kAya kriyAnivRttiH nirdiSTA kAyaguptiriti // 68 // 68. Renunciation of bodily movements, such as binding, piercing, beating, contracting, expanding, etc., is called control of body (Kaya-gupti). jA rAyAdiziyattI maraNassa jANIhi taM maNoguttI / aliyAdiziyattiM vA moNaM vA hoi vadiguttI // 66 // yA rAgAdinivRttirmanaso jAnIhi tAM manoguptim / lIkAdinivRttirvA maunaM vA bhavati vAgguptiH // 66 // 69. ( From the real point of view) know, that abstaining from attachment, etc., is control of mind; and freedom from falsehood, etc., or silence is control of speech. kAyakAriyANiyattI kAussaggo sarIraMge guttI / hiMsAiNiyantI vA sarIragutti tti siddiTTA // 70 // kAyakriyAnivRttiH kAyotsargaH zarIra ke guptiH / hiMsAdinivRttirvA zarIraguptiriti nirdiSTA // 70 // 70. (From the real point of view) refraining from bodily movements, non-attachment to the body, restraint of body or renunciation of causing injury, etc., is called control of body. Commentary. From the real point of view, self-realisation is the path to liberation; but in order to reach the stage of self-realisation it is necessary that certain rules of conduct should be followed and practised. These rules are divided into (1) Laymen's rules of conduct, and (2)

Page #53
36 THE SACRED BOOKS OF THE JAINAS. saints' rules of conduct. The rules of conduct to be observed by a layman, only serve as a means to the partial control of his passions. If he wants to make further progress and attain perfection, he st adopt the rules of conduct laid down for saints. These rules practically consist in the renunciation of all worldly possessions and occupations. The practical right conduct to be observed by saints is of 13 kinds : Five vows: 1. Vow of non-injury. 2. Vow of truth. 3. Vow of non-stealing. 4. Vow of chastity. 5. Vow of possessionlessness, The saints have to observe these rules fully, without any blemish or transgression, so that their thought-activities may remain pure and undisturbed, and they may be able to apply them. selves to self-realisation. 6. Carefulness in walking. 7. Carefulness in speaking. 8. Carefulness in eating. 9. Carefulness in lifting up and laying down. 10. Carefulness in excreting. Three kinds of control :11. Control of mind. 12. Control of speech. 13. Control of body. ghaNaghAikammarahiyA kevlnnaannaaiprmgunnshiyaa| cottisaadisaajuttA arihaMtA erisA hoMti // 71 // TATIA RETIEAT: 03TrataTTAITHEAT: 1 catustriMzadatizayayuktA arhanta IdRzA bhavanti / / 71 // 71. Worshipful Lords (Arhats) are those who are entirely free from all the (four) destrutive Karmas, and are possessed of the highest attributes, omniscience, etc., and are crowned with the thirty-four extraordinary glories, (Atishaya).

Page #54
NIYAMSARA. Commentary. When a soul, following the rules of conduct laid down for the saints, as given in previous Gathas, realises the self and advances on, till it reaches the 13th spiritual stage of vibratory omniscient (Sayoga Kevali), it is then that the soul is called Arhat or the Worshipful Lord. In this stage the soul is still in the physical body and reveals the Truth. kammabaMdhA aTTamahAguNasamariNayA prmaa| loyaggaThidA NiccA siddhA je erisA hoti // 72 // naSTASTakarmabandhA aSTamahAguNasamanvitAH paramAH / lokAgrasthitA nityAH siddhAste IdRzA bhavanti // 72 / / 72. Those (souls), who have destroyed the bondage of the eight Karmas, are possessed of the eight great attributes, abide at the topmost of the universe and are the most exalted and indestructible, are Perfect Souls (Siddhas). paMcAcArasamaggA pNciNdiydNtidppnnidlnnaa| dhIrA guNagaMbhIrA AyariyA erisA hoti // 73 // paMcAcArasamagrAH pNcendriydNtidrpnirdlnaaH| dhIrA guNagaMbhIrA prAcAryA IdRzA bhavanti // 73 // 73. Those (saints), who are possessed of five kinds of conduct, who have trampled down the fury of the elephant of five senses, who are firm in their determination, and who are profound in virtue are (called) Heads of the order of Saints, (Acharya). rayaNattayasaMjuttA jiNakahiyapayatthadesayA suuraa| NikaMkhabhAvasahiyA uvajjhAyA erisA hoti // 74 // ratnatrayasaMyuktAH jinakathitapadArthadezakA suuraaH| niHkAMkSa bhAvasahitAH upAdhyAyA IdRzA bhavanti // 74 // 74. Those (saints), who are brave, possessed of the three jewels, are preachers of the categories enunciated by the Conqueror (Jina), and are endowed with the thought.

Page #55
38 THE SACRED BOOKS OF THE JAINAS. activity of desirelessness, are (known) as the Preceptors (Upadhyaya). vAvAravippamukA cuvvihaaraahnnaasyaarttaa| NiggaMthA NimmohA sAhU de erisA hoti // 75 // vyApAravipramuktAH cturvidhaaraadhnaasdaartaaH| rut a hier: Fa: gaiesti Hit II 99 11 75. Those who are free from all (worldly) occupations, auce always deeply absorbed in four kinds of contemplation. (Arad hana) and are possessionless and delusionless, are (said) to be the Saints (Sadhus). Commentary. According to Jaina Philosophy there are 14 spiritual stages of thought-activities, which a soul, desirous of being liberated and of attaining perfection has to pass through. The first stage is of wrong belief: the second and third are the intervening progressive stages of thought-activities between wrong belief, and right belief of the 4th stage. A soul which enters the 4th stage is said to have reached the thresh-hold of liberation. At this stage, the soul has got only right belief. As soon as that soul, begins to follow the practical vows of a layman, it is said to enter the 5th stage. Again when this very soul, rising higher up, renounces the world and observes the vows fully and wholly, it is said to have entered the 6th and 7th stages, where it is known as a saint. While a saint remains in these two stages and improves his qualifications, so that he has the capacity of controlling the whole ord er of saints and supervises their general conduct. he is said to be the Head of the order of saints or an Acharva, and as such he follows and practises the five kinds of conduct as given in Gatha 73, They are as follows:(a) Conduct of right belief (Darshanachara) performance of all those duties which keep right-belief firm. (b) Conduct of knowledge (Jnana achara) minute and detail ed study of the scriptures, with the view of increas ing right knowledge. (c) Conduct of observing saintly character, (Charitra achara). Thirteen kinds of rules of conduct have been described in Gathas 56-70.

Page #56
NIYAMSARA. 39 Observing those rules regularly and flawlessly with the idea of realising the self is called Charitrachara.. (d) Conduct of austerities (Tapachara) is the proper and regular observance of twelve kinds of austerities (Tapas) as fasting, etc., (vide Tatwartha-dhigama Sutra, Chapter IX, Sutras 19-20.) (e) Conduct of soul-force (Viryachara) means the develop ment of soul-force and repulsion of the Karmic forces with the view of attaining liberation.. An acharya, as defined above, himself practises and observes all the above-mentioned five kinds of conduct, and instructs the saints of his order to do the same. Any saint of the order who is in the 6th and the 7th stages, is well versed in Jaina Scriptures, and is capable of teaching and instructing other saints of the order, is called the preceptor (Upadhyaya). All other saints who are neither acharyas nor Upadhyayas are known as Sadhus. They may be in any spiritual stage from the 6th to the 12th stages, where delusion is absolutely destroyed. From the 8th to the 12th, all are the progressive stages of meditation. In these stages a saint is deeply absorbed in meditation and selfrealisation, and there it is impracticable for him to observe and fulfil the main and special duties of an Acharya or an Upadhyaya. A saint, after destroying the Delusion Karma (Mohaniya), reaches the 12th stage, and there finally destroys the three remaining destructive Karmas, i.e., knowledge-obscuring, conation-obscuring and obstructive Karmas, by dint of meditation and self-realisation. Then he enters the 13th stage of Vibratory Omniscient (SayogaJina). where he is known as Arhat or the Worshipful Lord. The Worshipful Lord proclaims Truth to the world. When the same soul or the Worshipful Lord is about to be entirely freed from Karmas and his vibratory activity has ceased, He is said to have entered the 14th stage of Non-vibrating omniscient Lord (Ayogi. Jina). During the very short period of this stage, the soul destroys the remaining four Non-destructive Karmas, i.e., feeling (Vedaniya), body-making Karmas (Nama), family determining (Gotra) and age (AvwKarmas. Then the soul is finally free from all the Karmas. and has accomplished all that was to be accomplished. Such a soul is known as a Perfect Soul (Siddha). From the above, we note that a soul when it observes and follows the 13th rule of conduct, remains, either in the condition of an acharya, Upadhyaya or a Sadhu and the attainment of the condition of being an Arhat or a Siddha is an outcome of the observance of the rules of Right Con

Page #57
40 THE SACRED BOOKS OF THE JAINAS. duct. The Arhat and the Acharya, Upadhyaya and Sadhu are said to be Mahan-atmas (Great souls). All the above five, i.e., the Arhats, Siddhas, acharyas, Upadhyayas, and Sadhus are called the five supreme Dignitaries (Pancha Parmeshthi). It is only these five Dignitaries, who are worshipped by the Jainas in general. erisayabhAvaNAe vavahAraNayassa hodi cArittaM / NicchayaNayassa caraNaM etto uDDhaM pakkkhAmi // 76 // IdagbhAvanAyAM vyavahAranayasya bhavati cAritram / nizcayanayasya caraNaM etadUrdhva pravakSyAmi // 76 // 78. From the practical point of view, (all the previous. ly mentioned) meditations constitute Right Conduct ; that (which is known) as Right Conduct from the real point of view will be described further on. ____CHAPTER v. REPENTANCE.(PRATIKRAMANA.) NAhaM magaNaThANo NAhaM guNaThANa jIvaThANo Na / kattA Na hi kAraidA aNumaMtA Neva kattINaM // 77 // nAhaM mArgaNAsthAnAni nAhaM guNasthAnAni jIvasthAnAni vA kartA na hi kArayitA anumaMtA naiva kartRNAm // 77 // 77. I am neither in any of the Soul quests, nor I am in any of the Spiritual stages, nor do I belong to any of the soul classes. I am neither the doer, nor do I make others do, nor am I the approver of the doers. NAhaM NArayabhAvo tiriyattho mnnuvdevpjaao| kattA Na hi kAraidA aNumaMtA Neva kattINaM // 78 // nAhaM naarkbhaavstirymaanussdevpryaayH| kartA na hi kArayitA anumaMtA naiva kartRNAm // 78 // 78. I am neither hellish, nor sub-human, nor human, nor am I in the celestial condition. I am neither the doer, nor do I make others do, nor am I the approver of the doers,

Page #58
NIYAMSARA. / gAhaM bAlo buDDho Na caiva taruNo Na kAraNaM tesiM / kattA hi kAraidA aNumaMtA va kattINaM // 76 // nAhaM bAlo vRddho na caiva taruNo na kAraNaM teSAm / karttA na hi kArayitA anumaMtA naiva kartRNAm // 73 // 79. I am neither a child, nor young, nor old, nor the cause of any of them. I am neither the doer, nor do I make others do, nor am I the approver of the doers. pAhaM rAgo doso Na ceva moho Na kAraNaM tesiM / kattA sa hi kAraidA aNumaMtA va kattINaM // 80 // nAhaM rAgo dveSo na caiva moho na kAraNaM teSAm / karttA na hi kArayitA anumantA naiva kartRNAm // 80 // 80. I am neither attachment, nor aversion, nor delu - sion, nor the cause of any of them. I am neither the doer, nor do I make others do, nor am I the approver of the doers. 41 yA koho mANo Na ceva mAyA ga homi loho hiM / kattA hi kAraidA aNumaMtA va kattINaM // 81 // paMcayaM / nAhaM krodho mAno na caiva mAyA na bhavAmi lobho'ham / kartA na hi kArayitA anumaMtA naiva kartRNAm // 81 // paJcakam / 81. I am neither anger, nor pride, nor deceit, nor greed. I am neither the doer, nor do I make others do, nor am I the approver of the doers. Commentary. Real Right Conduct is nothing else but self-realisation. All the modifications and impure thought-activities, which do not belong to a pure soul arise out of the operation of material Karmas which are in bondage with a mundane soul. In reality, these are not the natural aspects of the soul; hence for attainment of self-realisation a soul should think of itself again and again as quite free from, and unconcerned with any one of them. These impure thoughtactivities, etc., arise out of karmic matter; soul is not, in reality

Page #59
42 THE SACRED BOOKS OF THE JAINAS. the doer of any one of them. This process of meditation is known as self-analysis (Bhed Vijnana) and is indispensable for the practice of self-realisation. erisabhedabhAse majjhattho hodi teNa cArittaM / taM diDhakaraNaNimittaM paDikamaNAdI pavakkhAmi // 2 // IdRgbhedAbhyAse madhyastho bhavati tena cAritram / tadRDhIkaraNanimittaM pratikramaNAdiM pravakSyAmi // 82 // 82. By practising self-analysis, (a soul) becomes equanimous and thus (gains) Right Conduct. In order to fortify this (conduct) I shall speak of repentance, etc. mottaNa vayaNarayaNaM rAgAdIbhAvavAraNaM kiccaa| appANaM jo jhAyadi tassa du hodi tti paDikamaNaM // 83 // muktvA vacanaracanAM rAgAdibhAvavAraNaM kRtvA / AtmAnaM yo dhyAyati tasya tu bhavatIti pratikramaNam // 8 // 83. He, who leaving aside (all) forms of speech, and getting rid of (impure) thought-activities, such as attachment, etc., meditates upon his own soul (is said from the real point of view) to have repentance (Pratikramana). rAhaNAi vaTTai mottUNa virAhaNaM visesenn| so paDikamaNaM uccai paDikamaNamao have jamhA // 84 // aArAdhanAyAM vartate muktvA virAdhanaM vizeSeNa / tat pratikramaNamucyate pratikramaNamayo bhavedyasmAt // 84 // 84. He, who avoiding (all sorts of) transgressions particularly, is observed in self-contemplation is said to have repentance; because he himself is the embodiment of repentance. mottaNa aNAyAraM AyAre jo du kuNadi thirabhAvaM / so paDikamaNaM uccai paDikamaNamao have jamhA // 85 // muktvAnAcAraM prAcAre yastu karoti sthirabhAvam / sa pratikramaNaM ucyate pratikramaNamayo bhavedyasmAt // 85 //

Page #60
NIYAMSARA. 43 85. He, who avoiding (all sorts of) disinclination towards conduct, is absorbed in self conduct, is said to have repentance, because he himself is the embodiment of repentance. ummaggaM paricattA jiNamagge jo du kuNadi thirabhAvaM / so paDikamaNaM uccai paDikamaNamo have jamhA // 86 // unmArga parityajya jinamArge yastu karoti sthirabhAvam / sa pratikramaNamucyate pratikramaNamayo bhavedyasmAt // 86 // 86. He, who avoiding the wrong path, firmly walks in the right path of the Conquerors (Jinas) is said to have repentance because he himself is the embodiment of repentance. mottUNa sallabhAvaM hissalle jo du sAhu prinnmdi| so paDikamaNaM uccai paDikamaNamo have jamhA // 87 // muktvA zalya bhAvaM niHzalpe yastu sAdhuH pariNamati / sa pratikramaNamucyate pratikramaNamayo bhavedyasmAt // 87 // 87. A saint, who avoiding all thorny thought-activities, enjoys the modifications of only an unblemished thoughtactivity, is said to have repentance ; because he himself is the embodiment of repentance cattA aguttibhAvaM tiguttigutto havei jo saahuu| so paDikamaNaM uccai paDikamaNamao have jamhA // 88 // tyaktvA hyaguptibhAvaM triguptigupto bhavedyaH saadhuH| sa pratikramaNamucyate pratikramaNamayo bhavedyasmAt // 88 // 88. A saint, who avoiding uncontrolled thought-activities, is absorbed in the three-fold control (of mind, body and speech), is said to have repentance; because he himself is the embodiment of repentance. mottUNa aTTaruI bhANaM jo jhAdi dhammasukaM vaa| so paDikamaNaM uccai jiNavaraNidivasuttesu // 86 //

Page #61
THE SACRED BOOKS OF THE JAINAS. muktvAtaraudraM dhyAnaM yo dhyAyati dharmazuklaM vaa| sa pratikramaNamucyate jinavaranirdiSTasUtreSu // 86 // 89. He, who avoids (both) the thoughts of pain and ill-will, and entertains righteous and pure thoughts, is said to have repentance in the aphorisms delivered by the Conquerors (Jinas). micchattapadibhAvA puvvaM jIveNa bhAviyA suiraM / sammattapahudibhAvA abhAviyA hoMti jIveNa // 6 // mithyAtvaprabhRtibhAvAH pUrva jIvena bhAvitAH suciram / samyaktvaprabhRtibhAvAH prabhAvitA bhavanti jIvena // 10 // 90. (Impure) thought-activities, (such as) wrong belief, etc., have been experienced before since eternity, by a mundane soul, (but) pure thought-activities such as right belief, etc., have never been experienced by this soul. micchAdasaNaNANacarittaM caiUNa hiravaseseNa / sammattaNANacaraNaM jo bhAvai so paDikamaNaM // 1 // mithyAdarzanajJAnacaritraM tyaktvA niravazeSeNa / samyaktvajJAnacaraNaM yo bhAvayati sa pratikramaNam // 11 // 91. He, who having completely renounced Wrong Belief, (Wrong) Knowledge and (Wrong) Conduct, medidates upon Right Belief, (Right) Knowledge and (Right) Conduct (is said to have) repentance. uttamaaTeM AdA tamhi ThidA haNadi muNivarA kammaM / tamhA du jhANameva hi uttamaassa paDikamaNaM // 62 // uttamArtha AtmA tasmin sthitA nanti munivarAH karma / tasmAd dhyAnameva hi uttamArthasya pratikramaNam // 32 // 92. Soul is a supreme category, Saints absorbed in it destroy the Karmas; therefore self-concentration only is the repentance of the highest order. *

Page #62
NIYAMSARA. 45 jhANaNilINo sAhU paricAgaM kuNai savvadosANaM / tamhA du jhANameva hi savvadicArassa paDikamaNaM // 63 // dhyAnanilInaH sAdhuH parityAgaM karoti sarvadoSANAm / tasmAddhayAnameva hi sarvAticArasya pratikramaNam // 13 // 93. A saint absorbed in self-concentration, renounces. all defects. Therefore self-concentration only constitutes the repentance of all transgressions. paDikamaNaNAmadheye sutte jaha variNadaM paDikamaNaM / taha NAdA jo bhAvai tassa tadA hodi paDikamaNaM // 64 // pratikramaNanAmadheye sUtre yathA varNitaM pratikramaNam / tathA jJAtvAyo bhAvayati tasya tadA bhavati pratikramaNam // 14 // 94. He, who having understood the modes of repentance, as related in the scriptures known by the name of "Pratikra mana Sutra' meditates upon it, is then said to have repentance (from the practical point of view). Commentary. In Jaina Scriptures the following six essential duties have been prescribed for a saint: 1. Repentance (Pratikramana). 2. Renunciation (Pratyakhyana). 3. Praising the Worshipful Lords (Stuti). 4. Obeisance to the Worshipful Lords, (Vandana). 5. Practising of equanimity, (Samayika). 6. Relinquishment of bodily attachment (Kayotsarga), From the practical point of view, a saint is said to make repentance, when he recounts his sins and transgressions committed during the performance of his daily routine, and makes penance for them in accordance with rules laid down in the scripture called " Pratikramana Sutra." This kind of repentance is of a lower degree compared to the repentance described in Gathas 83 to 93 from the real point of view. Practical repentance is only a step to reach the real repentance which consists in directing the pure thought-activity of soul towards the concentration and realisation of the pure self. This kind of repentance causes the shedding of

Page #63
46 THE SACRED BOOKS OF THE JAINAS, Karmas in a greater number and quantity than practical repentance, and has been termed Real repentance. Thus, for a saint, bent upon attaining liberation, it is essential that he should regard Real repentance as the direct cause of liberation, and should treat practical repentance only as an auxiliary cause to Real repentance. CHAPTER VI. _RENUNCIATION (PRATYAKHYANA.) mottUNa sayalajappamaNAgayasuhamasuhavAraNa kiccA | appA jo kAyadi pacakakhANaM have tassa // 65 // muktvA sakala jalpamanAgata zubhAzubhanivAraNaM kRtvA / AtmAnaM yo dhyAyati pratyAkhyAnaM bhavettasya // 65 // 95. He, who having given up all the forms of speech and having detached himself from (all) future (thoughtactivities), good or bad, meditates upon his own soul, ( is said ) to have renunciation. kevalakhANasahAvo kevala daMsaNahAva suhamaiyo / kevalasattisahAvo sohaM idi ciMtae gANI // 66 // kevalajJAnasvabhAvaH kevaladarzanasvabhAvaH sukhamayaH / kevalazaktisvabhAvaH sohamiti ciMtayet jJAnI // 66 // 98. That which is by nature all knowing, all conating, all powerful and all blissful is "I." A right knower should realise himself as such. yibhAvaM gavi mucca parabhAvaM va gerahae keI / jAdi passadi savvaM sohaM idi ciMtae gANI // 67 // nijabhAvaM nApi muJcati parabhAvaM naiva gRhNAti kimapi / jAnAti pazyati sarvvaM sohamiti ciMtayeda jJAnI // 67 // 97. That, which never gives up its own nature and never assumes any aspect of another's nature; but knows and perceives all, is "I." A right knower should realise himself as such.

Page #64
NIYAMSARA.. 47 payaDiTidiaNubhAgappadesabaMdhehiM vajido appA / sohaM idi ciMtijo tattheva ya kuNadi thirabhAvaM // 18 // prakRtisthityanubhAgapradezabaMdhairvivarjita aatmaa| sohamiti ciMtayan tatraiva ca karoti sthirabhAvam // 68 // 98. The soul, which is free from (four kinds of) karmic bondage by karmas (Prakriti), by duration (sthiti), fruition intensity (anubhaga) and molecular (Pradesha), is " I." (A right knower) should realise himself as such and should remain absorbed in that thought-activity only. mamattiM parivajjAmi NimmamattimuvaTTido / AlaMvaNaM ca me AdA avasesaM ca vosare // 66 // mamatvaM parivarjayAmi nirmamatvepyupasthitaH / bAlambanaM ca me AtmA avazeSaM ca visRjAmi // 6 // 99. I renounce attachment and absorb myself in nonattachment, and the soul only is iny support ; I give up all the rest. (A right knower should realise himself as such.) AdA khu majjha NANe AdA me daMsaNe caritte ya / AdA pacakkhANe AdA me saMvare joge // 10 // AtmA khalu mama jJAne AtmA me darzane caritre ca / prAtmA pratyAkhyAne AtmA me saMvare yoge // 10 // 100. Soul only (is) in my knowledge, soul (only) is in (my) belief and conduct, soul only (is) in (my) renunciation and soul (only is) in the stoppage of karmas and in pure, conscious-attentiveness. (A right knower should realise him. self as such). ego ya maradi jIvo ego ya jIvadi sayaM / egassa jAdi maraNaM ego sijjhadi NIrayo // 101 // ekazca mriyate jIva: ekazca jIvati svayam / ekasya jAyate maraNaM ekaH sidhyati nIrajAH // 101 //

Page #65
48 THE SACRED BOOKS OF THE JAINAS. 101. Mundane soul is killed alone, is born alone, dies alone and alone becomes perfect after being liberated from karmas (A right knower should contemplate as such), eko me sAsado appA gaanndNsnnlkssnno| sesA me bahirA bhAvA savve saMjogalakkhaNA // 102 // eko me zAsvata prAtmA jnyaandrshnlkssnnH| zeSA me bAhyA bhAvAH sarve saMyogalakSaNA // 102 // 102. My soul is ever one, eternal, and having knowledge and conation as (its) differentia. All the other thoughtactivities are foreign to me, (because they arise out of soul's) connection with other (substances). jaMkiMci me ducarittaM savvaM tiviheNa vosre| sAmAIyaM tu tivihaM karemi savvaM NirAyAraM // 103 // yatkiJcinme duzcaritraM sarva trividhena visRjAmi / sAmayikaM tu trividhaM karomi sarve nirAkAram // 103 // 103. Whatever wrong conduct is in me, I give up with three fold activity (of body, speech and mind); and practice equanimity (Samayika) which is all (pure) and formless in three ways. sammaM me savvabhadesu veraM majhaM Na kennvi| AsAe vosarittA NaM samAhi paDivajjae // 104 // sAmyaM me sarvabhUteSu vairaM mahyaM na kenacit / AzAM utsRjya nUnaM samAdhiH pratipadyate // 104 // 104. I have equanimity towards all living beings and I have no ill-feeling towards any of them. Giving up all desires. I resort to self-concentration. NikkasAyassa dAMtasta sUrassa vvsaayinno|| saMsArabhayabhIdassa pacakkhANaM suhaM have // 105 //

Page #66
NIYAMSARA. niSkaSAyasya dAntasya zUrasya vyvsaayinH| saMsArabhayabhItasya pratyAkhyAnaM sukhaM bhavet // 105 // 105. He, who is free from passions, has controlled his senses and is brave, enterprising and afraid of birth and rebirth (is said) to practice happy renunciation. evaM bhedabhAsaM jo kuvvai jIvakammaNo NicaM / pacakkhANaM sakkadi dharideM so sijado NiyamA // 106 // evaM bhedAbhyAsaM yaH karoti jIvakarmaNoH nityam / pratyAkhyAnaM zaktoti dhatuM sa saMyato niyamAt // 106 // 106. Thus, the saint who is constantly engaged in distinguishing between soul and material karmas, can regularly pursue renunciation with certainty. Commentary, Practical Pratyakhyana relates only to the avoidance of those thought-activities and actions which are likely to arise in a mundane soul in future and cause disturbance in the observance of vows without transgressions and in the performance of essential duties. Renunciation (Pratyakhyana) thus signifies a resolution to avoid particular actions and thought-activities in future. This has been dealt with in gathas 101-106. This kind of renunciation, although a great check for fresh bondage of evil Karmas, is not by itself pure renunciation. It is only an auxiliary cause to the practice of real renunciation which is self-absorption. In real renunciation, the soul takes shelter in the pure nature of its own self, and is not allowed to be obsessed by any other idea which does not relate to itself, In this kind of renunciation, a saint realises himself to be all knowing, all. powerful, and all-blissful ; and thinks that there is no distinction whatsoever between his soul and a perfect and liberated soul. When he is thus absorbed in his own self, he himself is really Right Belief, Right Knowledge, Right Conduct, Right Renunciation, and pure conscious thought-activity, all personified. This real renunciation is described in gathas 95-100. In gatha 103 the author has referred to the practice of equanimity (Sama. yika) in three ways, which are the following :-- (a) Lowest way (Jaghanya). In this stage a saint resorts to an undisturbed solitude, and calmly and cheerfully

Page #67
50 THE SACRED BOOKS OF THE JAINAS. withdraws all his thought-activities leading to mental disturbance, and meditates upon practical Right Belief, Right Knowledge, and Right Conduct. For illustration, he thinks of the nature of the seven principles (tattvas) and twelve kinds of meditation (Bhavana), etc. This way of meditation serves only as a stepping stone to the next higher way. (5) Middle way (Madhyama). In this stage, the saint with draws his thought-activities from all the external objects, and is mainly concerned with different aspects and attributes of soul itself. It is a kind of medita tion only, and a stepping stone to the highest way. (c) Highest way (Uttama). In this stage the saint with draws his thought-activities from all sorts of wavering contemplations about soul, and becomes entirely and steadfastly absorbed in his own self. It is selfrealisation and in this condition he enjoys true peace and happiness. It is pure thought-activity, without any sort of attachment or aversion, and so causes shedding off of past karmas in a large quantity. It is real equanimity and it alone is real renunciation. CHAPTER VII. CONFESSION (ALOCHANA). No kammakammarahiyaM vihAvaguNapajjaehiM vadirittaM / appANaM jo jhAyadi samaNassAloyaNaM hodi // 107 // no karmakarmarahitaM vibhAvaguNaparyayairvyatiriktam / zrAtmAnaM yo dhyAyati zramaNasyAlocanA bhavati // 107 // 107. A saint, who meditates upon soul as free from quasi-karmic matter (No-Karma), and karmic matter, and devoid of non-natural attributes and modifications, (is said) to have confession' (Alochana.) AloyaNamAluMchaNa viyaDIkaraNaM ca bhAvasuddhI y| cauvihamiha parikahiyaM AloyaNalakkhaNaMsamae // 108 //

Page #68
NIYAMS ARA. bAlocanamAluJchanamavikRtikaraNaM ca bhAvazuddhizca / caturvidhamiha parikathitaM AlocanalakSaNaM samaye // 108 // 108. Nature of confession is, here, said. to be of four kinds in the scriptures, (a) confession (Alochana), (b) eradica. tion (Alunchhana), (c) non-deformity (avikritikarana), and (d) purity of thoughts (Bhava shuddhi). jo passadi appANaM samabhAve saMThavittu pariNAmaM / AloyaNamidi jANaha paramajiNaMdassa uvaesaM // 10 // yaH pazyatyAtmAnaM samabhAve saMsthApya pariNAmam / bAlocanamiti jAnIhi paramajinendrasyopadezam // 106 / / 109. Know him, who, having fixed his thought activity in equanimity, realises his soul, as observing (the practice of) confession (Alochana.) Such is the teaching of the supreme Conquerors. kammamahIruhamalacchedasamattho skiiyprinnaamo|| sAhINo samabhAvo AluMchaNamidi samuddiDaM // 110 // karmamahIruhamUlacchedasamarthaH svakIyapariNAmaH / svAdhInaH samabhAvaH aAluJchanamiti samuddiSTam // 110 // 110. Independent and equanimous thought-activity of one's own soul, capable of extirpating the root of the tree of karmas, is said to be " the eradication" (Alunchhana). kammAdo appANaM bhigaNaM bhAvei vimlgunnnnilyN| majjhatthabhAvaNAe viyaDIkaraNaM tti vieNeyaM // 111 // karmaNa zrAtmAnaM bhinnaM bhAvayati vimalaguNanilayam / madhyasthabhAvanAyAmavikRtikaraNamiti vijJeyam // 111 // 111. He, who realises his soul as free from karmas and as an abode of pure attributes, obtains non-deformity (avikrati karana) in equanimity. madamANamAyalohavivajjiyabhAvo du bhAvasuddhi tti / parikahiyaM bhavvANaM loyAloyappadarisIhi // 112 //

Page #69
121 52 THE SACRED BOOKS OF THE JAINAS. madamAnamAyalobhavivarjitabhAvastu bhAvazuddhiriti / lokAlokapradarzibhiH / / 112 / / parikathito bhavyAnAM 112. Freedom of thought-activity from lust, pride, deceit, and greed, etc., is purity of thought (Bhava shuddhi.) So has been preached to the deserving souls by the perceivers of universe and non-universe. Commentary. This chapter confession (Alochana), has been dealt with from the real point of view only. Confession (Alochana) from the practical point of view means full and voluntary acknowledgment of one's own faults and transgressions to the Head of the order of saints. It is not pure, but good thought-activity. It is only an auxiliary cause to the real confession. It can not destroy karmas in as great a number and quantity as the real and pure confession does, Realisation of one's own soul, as quite free from all foreign and impure thought-activities, is the real confession. In this condition, all the four kinds of confession as given in gatha 108, are observed simultaneously. Withdrawal of thought-activity from a fault or defect, which a saint has to acknowledge before the Head of the order, is the real confession, (Alochana); and it exists when he is absorbed in his own pureself. At the same time, his pure thought-activity causes the shedding off, of karmas, which were bound to his soul, on account of the defects of transgression, which he has to acknowledge, before the Head of the order, and of other karmas previously accumulated. This process is known as the eradication of the karmas (Alunchhana). In the condition of self-absorption, it is self-evident, that there can be no attachment or aversion of any kind in the mind of a saint, which may mar the natural beauty of his soul. That is, why, it is said that real confession includes non-deformity, (Avikriti Karana), Again it is quite apparent that in self-realisation, soul is practically free from passions and desires, such as lust, pride, anger, etc. So purity of thought (Bhava Shuddhi) also exists simultaneously with the other three in real confession. The main object of the author is clearly to emphasise that a saint should not rest content, only, with practical confession, but if he wants to make any real spiritual progress, he should practice real confession; which only is the cause of liberation from karmic bondage.

Page #70
NIYAMSARA. CHAPTER VIII. EXPIATION (PRAYASHCHITTA). vadasamidisIlasaMjamapariNAmo karaNiggaho bhAvo / so havadi pAyazcittaM praNavarayaM caiva kAyavvo // 113 // vratasamitazIla saMyamapariNAmaH karaNanigraho bhAvaH / sa bhavati prAyazcittaM anavarataM caiva kartavyaH // 113 // 53 113. Thought-activity of observing (five) vows, (five kinds of) carefulness, character and self-control ; or attentiveness to the restraint of senses, is expiation (Prasyashchitta). It should be practised constantly. kohAdisagavbhAvakhayapahudIbhAvaNAe NiggahaNaM / pAyacchittaM bhaNidaM ziyaguNaciMtA ya zicchayado // 114 // krodhAdisvakIya bhAvakSayaprabhRti bhAvanAyAM nirgrahaNam / prAyazcittaM bhaNitaM nijaguNacintA ca nizcayataH // 114 // 114. Being engaged in the contemplation of destroy - ing (or subsiding), etc., one's own (impure) thought-activities, anger, etc., as well as, meditation upon the attributes of one's own soul, is said to be expiation from the real point of view. kohaM khamayA mANaM samavejjaveNa mAyaM ca / saMtoseNa ya lohaM jayadi khue cahuvihakasAe // 115 // krodhaM kSamayA mAnaM svamArdavena Arjavena mAyAM ca / santoSeNa ca lobhaM jayati khalu caturvidhakaSAyANAm / / 115 / / 115. (A saint) verily, conquers the four kinds of pas_sions (thus), anger with forgiveness, pride with self-humility, deceit with straightforwardness, and greed with con tentment.. uasi jo boho gANaM tasseva appaNo cittaM / jo dharai muNI NicaM pAyacchittaM have tassa // 116 //

Page #71
54 THE SACRED BOOKS OF THE JAINAS. utkRSTo yo bodho jJAnaM tasyaivAtmanazcittam / yo dharati munirnityaM prAyazcittaM bhavettasya // 116 // 118, A saint who is constantly absorbed in the supreme knowledge, comprehension or conciousness of his own soul, ( is said to) have expiation. kiM bahuNA bhaNieNa du varatavacaraNA mahesiNaM savvaM / pAyacchitaM jANaha aNeyakammANa khayaheu // 117 // kiM bahunA bhaNitena tu varatapazcaraNA maharSINAM sarvam / prAyazcittaM jAnIne kakarmaNAM kSayahetuH // 117 // 117. What more need be said, know the complete observance of the best austerities by great saints to be expiation alone. It is the cause of destruction of various karmas (in larger number and quantity). gaMtANaMtabhaveNa samajjisuhasuhakammasaMdoho / tavacaraNa viNassadi prAyacchittaM tavaM tamhA // 118 // anantAnantabhavena samarjitazubhAzubhakarmasandohaH / tapazcaraNena vinazyati prAyazcittaM tapastasmAt // 118 // 118. Group of meritorious and demeritorious karmic molecules accumulated (by a soul), during its infinite (number of previous) lives, is destroyed by the observance of austerities ; so (practising) austerities ( is) expiation. appasarUvAlaMvaNabhAveNa du savvabhAvaparihANaM / sakkadi kaTTu jIvo tamhA bhANaM have savvaM // 116 // zrAtmasvarUpAlambana bhAvena tu sarvabhAvaparihANam / zaknoti kartuM jIvastasmAd dhyAnaM bhavet sarvam // 116 // 119. A soul, with the thought-activity of being under the shelter of its own (true) nature, is capable of renouncing all (other foreign) thought-activities. So self-concentration is the complete (expiation).

Page #72
NIYAMSARA. suhaasuhavayaNarayaNaM rAyAdIbhAvavAraNaM kiccaa| appANaM jo jhAyadi tassa duNiyamaM haveNiyamA // 120 // zubhAzubhavacanaracanAnAM rAgAdibhAvavAraNaM kRtvA / prAtmAnaM yo dhyAyati tasya tu niyamo bhaveniyamAt // 120 // 120. He, who avoiding good and bad forms of speech, and being free from (impure) thought-activities, such as attachment, etc., meditates upon his own soul, (is said), as a matter of fact, to observe the rule (of expiation). kAyAIparadavve thirabhAvaM pariharantu appANaM / tassa have taNusaggaM jo jhAyai NivviappeNa // 121 // kAyAdiparadravye sthirabhAvaM pariharitvAtmAnam / tasya bhavettanUtsargo yo dhyAyati nirvikalpena // 121 // 121. He, who discarding the idea of the durability of other objects, such as body, etc., meditates upon his own soul, with concentrated mind (is said) to have a "withdrawal of attachment from body" (Kayostsarga). (It is also expia tion). Commentary. Though a saint generally tries his best to observe his vows and follow his daily routine regularly and cautiously ; still, it, sometimes, happens that on account of the operation of some conductdeluding karmas, his thoughts and actions fall short of the requisite standard. Thus a slight defect or flaw appears in the observance of his saintly conduct and on account of this, demeritorious karmas are bound to his soul. In order to counter-balance or reduce the effect of these karmas, so bound, he is required to resort to the practice of expiation. The word Prayashchitta means purification of one's soul from sins committed. A saint, whenever any transgression is committed by him, goes to the head of his order and frankly acknowledges his faults before him, and whatever punishment is proposed by him by way of atonement, he gladly accepts and complies with the orders with proper care and caution. This is called practical expiation,

Page #73
66 THE SACRED BOOKS OF THE JAINAS. After all, though it is good, yet it is not quite pure thought-activity. As pure thought.activity alone is the cause of shedding off of karmas in large number and quantity, hence purity of thoughtactivity only is the real expiation. Passions are the main causes of karmic bondage. As long as a saint is even slightly inclined towards any passion, he is sure to commit sin. Therefore, it is necessary for him to conquer anger with forgiveness, pride with humility, deceit with straightfarwardness, and greed with contentment. Having thus subdued the passions, he should meditate upon the real attributes of his own self and try to realise his real nature. When he is thus absorbed in his self, without any sort of attachment or aversion, and free from all sorts of activities of mind, body, and speech, he is only then possessed of quite pure thought-activity. It is the stage of self concentration, which is the best of all austerities. This is the only real expiation. CHAPTER IX. SUPREME EQUANIMITY (PARAMA SAMADHI). vayaNoccAraNakiriyaM paricattA vIyarAyabhAveNa / jo bhAyadi appANaM paramasamAhI have tassa // 122 // vacanocAraNakriyAM parityaktvA vItarAgabhAvena / yo dhyAyatyAtmAnaM paramasamAdhirbhavettasya // 122 // 122. He, who giving up the movement of uttering words, realises his self, with non-attached thought activity, (is said to have supreme equanimity (parama samadhi). saMjamaNiyamataveNa dudhammajjhANeNa sukmaannenn| jo jhAyai appANaM paramasamAhI have tassa // 123 // saMyamaniyamatapasA tu dharmadhyAnena zukladhyAnena / yo dhyAyatyAtmAnaM paramasamAdhirbhavettasya // 123 // 123. He, who while observing self-control, vows and austerities, realises his self through righteous concentration (Dharma-Dhyana) and pure concentration (Shukla Dhyana) (is said) to have supreme equanimity,

Page #74
NIYAMSARA. 57 kiNkaahdivnnvaasokaayklesovicittuvvaaso| ajjhayaNamauNapahudI samadArahiyassa samaNassa // 124 // kiM kriyate vanavAsa kAyaklezo vicitropavAsaH / adhyayanamaunaprabhRtayaH samatArahitasya zramaNasya // 124 // 124. What is the good of residing in forest, mortification of body, observance of various fasts, study of scriptures, and keeping silence, etc., to a saint, who is devoid of equanimity. viradI savvasAvaje tiguttiipihididio| tassa sAmAigaM ThAi idi kevalisAsaNe // 125 // viratiH sarvasAvaye triguptipihitendriyH| tasya sAmAyikaM sthAyi iti kevalizAsane // 125 // 125. He, who is detached from all injurious actions, observes threefold control (of body, mind and speech) and restrains his senses, (is said to have) steadfast equanimity according to the preaching of the omniscient. jo samo savvabhUdesu thAvaresu tasesu vaa| tassa sAmAigaM ThAI idi kevalisAsaNe // 126 // yaH samaH sarvabhUteSu sthAvareSu traseSu vaa| tasya sAmAyikaM sthAyi iti kevalizAsane // 126 // 126. He, who is evenly disposed. towards all living beings, mobile and immobile, (is said to have) steadfast equanimity, according to the preaching of the omniscient. jassa sariNahido appA saMjame Niyame tave / tassa sAmAigaM ThAi idi kevalisAsaNe // 127 // yasya sannihite AtmA saMyame niyame tapasi / tasya sAmAyikaM sthAyi iti kendalizAsane // 127 // 127. He, who is drawn close to his Soul during the observance of self-control, vows and austerities (is said to

Page #75
58 THE SACRED BOOKS OF THE JAINAS. have) steadfast equanimity according to the preaching of the omniscient. jassa rAgo du doso du vigaDiMga jati du / tassa sAmAigaM ThAI idi kevalisAsaNe // 128 // yasya rAgastu dveSastu vikRtiM na janayati tu / tasya sAmAyikaM sthAyi iti kevalizAsane // 128 // 128. He, in whom attachment and aversion do not create any disturbance, ( is said to have ) steadfast equanimity, according to the preaching of the omniscient. jo du ahaM ca rudaM ca bhANaM vajjadi Niccaso / tassa sAmAigaM ThAI idi kevalisAsaNe // 126 // yastvA ca raudraM ca dhyAnaM varjayati nityazaH / tasya sAmAyikaM sthAyi iti kevalizAsane // 126 // 129. He, who always refrains from painful (Arta) and wicked (Raudra) concentrations ( is said to have ) steadfast equanimity, according to the preaching of the omniscient. jo du purANaM ca pAvaM ca bhAvaM vajjedi NiccasA / tassa sAmAigaM ThAI idi kevalisAsaNe // 130 // yastu puNyaM ca pApaM ca bhAvaM varjayati nityazaH / tasya sAmAyikaM sthAyi iti kevalizAsane // 130 // 130. He, who always refrains from meritorious and demeritorious thought-activities (is said to have) steadfast equanimity, according to the preaching of the omniscient. vajjedi NiccasA / jo du hassaM raI sogaM aratiM tassa sAmAigaM ThAI idi kevalisAsaNe // 131 // yastu hAsyaM ratiM zokaM aratiM varjayati nityazaH / tasya sAmAyikaM sthAyi iti kevalizAsane // 131 // 131. He, who always refrains from risibility, indulgence, sorrow, and ennui ( is said to have) steadfast equanimity according to the preaching of the omniscient.

Page #76
NIYAMSARA. jo dugaMchA bhayaM vedaM savvaM vajjedi NiccasA / tassa sAmAigaM ThAI idi kevalisAsaNe // 132 // yaH jugupsAM bhayaM vedaM sarvaM varjayati nityazaH / tasya sAmAyikaM sthAyi iti kevalizAsane // 132 // 132. He, who always refrains from disgust, fear, sexu al-inclination, etc., ( is said to have ) steadfast equanimity, ac cording to the preaching of the omniscient. jo du dhammaM ca sukkaM ca bhANaM jhAedi NiccasA / tassa sAmAigaM ThAI idi kevalisAsaNe // 133 // yastu dharmaM ca zuktaM ca dhyAnaM dhyAyati nityazaH / tasya sAmAyikaM sthAyi iti kevalizAsane / / 133 / / 69 133. He, who always practises concentration righteous or pure (is said to have) steadfast equanimity, according to the preaching of the omniscient. Commentary. All self-control, vows and austerities, etc., are observed and practised chiefly with the object of developing the quality of supreme equanimity. We find that all living beings in the universe are not alike; and they exist in different forms and conditions of life, according to the various operations of their respective karmas. When worldly people engaged in different pursuits, deal with each other or other living beings, they generally act as their individual and personal interests guide them. A person is attached to those objects, whether animate or inanimate, which appear to him to be agreeable to his senses and mind, and he takes special care to preserve them. He is aversely inclined towards those objects which in any way hamper his enjoyment of sensual pleasures. Persons, who help him in carrying out his designs, are looked upon by him, as his friends even to such an extent, that he identifies his interests with theirs. Those, who oppose him, are considered as enemies and at times to such an extent that he attempts to remove them.

Page #77
160 THE SACRED BOOKS OF THE JAINAS. When a person looks upon other living beings from the real stand-point, he sees that as far as their pure nature and attributes are concerned they all are Perfect and Liberated Souls, and then he has no attachment for some and aversion to others. His thoughtactivities then remain perfectly even and tranquil. A saint, working for the liberation of his soul, always tries not to be disturbed by any worldly objects animate or inanimate. CHAPTER x. SUPREME DEVOTION (PARAMA BHAKTI). sammattaNANaMcaraNe jo bhattiM kuNai sAvago smnno| tassa duNibudibhattI hodi tti jiNehi paeNattaM // 134 // samyaktvajJAnacaraNeSu yo bhaktiM karoti zrAvakaH zramaNaH / tasya tu nivRttibhaktirbhavatIti jinaiH prajJaptam // 134 // 134. A saint or a layman, who entertains devotion for right belief, right knowledge and right conduct (is said) to have devotion leading to liberation. This has been said by the conquerors. mokkhaMgayapurisANaM guNabhedaMjANiUNa tesiM pi| jo kuNadi paramabhattiM vavahAraNayeNa parikahiyaM // 135 // mokSagatapuruSANAM guNabhedaM jJAtvA teSAmapi / yaH karoti paramabhaktiM vyavahAranayena parikathitam // 135 // 135. He, who knowing the various attributes of the Liberated Soul entertains supreme devotion for them, is from practical point of view, said (to have devotion). mokkhapahe appANaM ThaviUNa va kuNadi nnibbudiibhttii| teNa du jIvo pAvai asahAyaguNaM NiyappANaM // 136 // mokSapathe AtmAnaM saMsthApya ca karoti nivRtterbhaktim / tena tu jIvaH prAmotyasahAyaguNaM nijAtmAnam // 136 // 136. A saint, who keeping himself on the path of liberation entertains devotion leading to liberation, realises his soul, through it, as full of independent attributes.

Page #78
NIYAMSARA. 61 rAyAdIparihAre appANaM jo du juMjade saahuu| so jogabhattijutto idarassa ya kahaM have jogo // 137 // rAgAdiparihAre aAtmAnaM yastu yunakti sAdhuH / sa yogabhaktiyuktaH itarasya ca kathaM bhavedyogaH // 137 // 137. A saint, who having renouuced attachment, etc., is absorbed in himself, (is said) to have devotion for meditation. Who else can have such meditation ? savvaviyappAbhAve appANaM jo du juMjade saahuu| so jogabhattijutto idarassa ya kahaM have jogo // 138 // sarvavikalpAbhAve AtmAnaM yastu yunakti sAdhuH / sa yogabhaktiyuktaH itarasya ca kathaM bhavedyogaH // 138 // 138. A saint, who having got rid of all foreign thoughtactivities, is absorbed in himself, (is said) to have devotion for meditation. Who else can have such meditation ? vivarIyAbhiNivesaM paricattA jeNhakahiyataccesu / jo jujadi appANaM NiyabhAve so have jogo // 136 // viparItAbhinivezaM parityaktvA jainakathitatattveSu / yo yunakti aAtmAnaM nijabhAvaH sa bhvedyogH|| 136 // 139. Natural thought-activity (of a saint) who, having given up perverse motive, contemplates upon the principles, enunciated by the Conquerors, is meditation. usahAdijiNavarindA evaM kAUNa jogavarabhattiM / NivvudisuhamAvaNNA tamhA dharu jogabarabhattiM // 140 // vRSabhAdijinavarendrA evaM kRtvA yogavarabhaktim / nivRtisukhamApannAstasmAddhAraya yogavarabhaktim // 140 // 140. The greatest Conquerors, Rishabha and others being thus absorbed in supreme devotion for self-meditation have attained the perfect bliss of liberation; therefore practice supreme devotion for self-meditation.

Page #79
62 THE SACRED BOOKS OF THE JAINAS. Commentary. Devotion includes prai sing (stuti) of and obeisance (Bandana) to the Worshipful Lords, the two out of the six essential daily duties of a saint. Devotion should always be free from any perverse motive, i.e., one should not expect any worldly gain as a fruit of dovotion; rather he should look upon it only as a means to the purification of thought-activities, which lead to self-realisation and liberation. It is necessary that one should first acquaint himself fully with the various attributes of those, whom he worships and then constantly meditate upon them. This kind of devotion is not pure and real devotion; it is only a righteous thought-activity and serves only as an auxilliary cause to the practice of real and supreme devotion. In practising real devotion, one has to renounce all foreign and impure thought-activities, such as, attachment, aversion, etc., and keeping the real nature of the principles enunciated by the Conquerors, in his mind, as bases of contemplation is absorbed in one's own pure self, with the motive of attaining liberation. CHAPTER XI. REAL INDEPENDENCE (NISHCHAYA AVASHYAKA). jo havadi vaso tassa du kammaM bhAMti AvAsaM / kammaviNAsaNajogo vviimaggo tti pijjutto // 141 // yo na bhavatyanyavazaH tasya tu karma bhaNantyAvazyakam / karmavinAzanayogo nivRttimArga iti prarUpitaH // 141 // 141. He, who does not depend upon others, is said to perform independent action. (This action itself) is capable of destroying karmas, and, so, it has been described as the path of liberation. vaso vaso avasassa kamma vAvastayaM ti bodhavvA / jutti tti uvA ti ya giravayavo hodi gijjuttI // 142 // na vazo avazaH avazasya karma vA'vazyakamiti boddhavyam / yuktiriti upAya iti ca niravayavo bhavati niruktiH // 142 //

Page #80
NIYAMSARA. 142. He, who does not depend (upon others) is called avasha (Independent). The action of an Avasha should be known to be Avashyaka (Independent action). This is the reason, the way and the (Ideal, i.e.,) liberation from material bodies. It is the derivation (Nirukti) (of the word avashyaka). vaTTadi jo so samaNo aNNavaso hodi asuhabhAveNa / tamhA tassa du kammaM AvassayalakkhaNaM Na have // 143 // vartate yaH sa zramaNo'nyavazo bhavatyazubhabhAvena / tasmAttasya tu kamAvazyakalakSaNaM na bhavet // 143 // 143. A saint, who engages himself in evil thoughtactivities, and depends upon other (objects), does not therefore possess the distinctive feature of Independent Action. jo caradi saMjado khalu suhabhAve so havei annnnvso| tamhA tassa du kammaM AvAsayalakkhaNaM Na have // 144 // yazcarati saMyataH khalu zubhabhAve sa bhavedanyavazaH / tasmAttasya tu karmAvazyakalakSaNaM na bhavet // 144 // 144. A saint who engages himself in good thoughtactivities, also depends upon other (objects) and therefore, his action (too) does not possess the feature of independence. davvaguNapajjayANaM cittaM jo kuNai sovi annnnvso| mohAndhayAravavagayasamaNA kahayaMti erisayam // 145 // dravyaguNaparyAyAyaNAM cittaM yaH karoti so'pyanyavazaH / mohAndhakAravyapagatazramaNAH kathayantIdRzam // 145 // 145. Even he, who meditates upon the attributes and the modifications of substances, is not independent, such has been said by the saints, who are free from the darkness of delusion.

Page #81
64 THE SACRED BOOKS OF THE JAINAS. paricattA parabhAvaM appANaM jhAdi NimmalasahAvaM / appavaso so hodi hutasta dukammabhaNanti aavaasN||146|| parityaktvA parabhAvaM AtmAnaM dhyAyati nirmalasvabhAvam / aAtmavazaHsa bhavati khalu tasya tu karma bhaNantyAvazyam // 146 // 146. He, who having given up foreign thought activities realises his soul as full of pure attributes, depends upon himself alone. His action only is said to be Independent Action. AvAsaM jai icchasi appasahAvesu kuNadi thirabhAvaM / teNa du sAmaNNaguNaM saMpugaNaM hodi jIvasya // 147 // AvazyakaM yadIcchasi AtmasvabhAveSu karoSi sthirabhAvam / tena tu sAmAyikaguNaM sampUrNa bhavati jIvasya // 147 // 147. If you want independence, fix your steadfast thought-activities in (the realisation of) your own soul's nature; it is only through this, that the quality of equanimity (Samayika) can be fully developed in a soul. AvAsaeNa hINo panbhaTTho hodi caraNado smnno| puvvuttakameNa puNo tamhA AvAsayaM kujjA // 148 // Avazyakena hInaH prabhraSTo bhavati caraNataH zramaNaH / pUrvoktakrameNa punaH tasmAdAvazyakaM kuryAt // 148 // 148. A saint, who is devoid of independence, falls off the Right conduct. Therefore, should one pursue independence in proper order as said before. AvAsaeNa jutto samaNo so hodi aNtrNgppaa| AvAsayaparihINo samaNo so hodi bahirappA // 146 // Avazyakena yuktaH zramaNaH sa bhavatyantaraMgAtmA / bhAvazyakaparihINaH zramaNaH sa bhavati bahirAtmA // 146 //

Page #82
NIYAMSARA. 149. A saint occupied with independent actions, is (called), "internal Soul" (Antar-atma), while he, who is devoid of independent action is (known as) " External Soul" (Bahiratma). aMtaravAhirajappe jo vaTTAi so havei bhirppaa| jappesu jo Na vaTTai so uccai aMtaraMgappA // 150 // antaravAhyajalpe yo vartate sa bhavati bahirAtmA / jalpeSu yo na vartate sa ucyate'ntaraMgAtmA // 150 // 150. He, who devotes himself only to the uttering or muttering of words is called the Bahiratma (External Soul); but he, who does not restrict himself only to the uttering of words, is said to be the Antaratma (Internal Soul.) jo dhammasukkajhANamhi pariNado sovi aMtaraMgappA / jhANavihINo samaNo bahirappA idi vijANIhi // 151 // yo dharmazukladhyAnayoH pariNataH sopyantaraMgAtmA / dhyAnavihInaH zramaNo bahirAtmeti vijAnIhi // 151 // 151. He, who is absorbed in righteous and pure concentrations, is the Antaratma; while a saint, who is devoid of such concentration, would be known as the Bahiratma. paDikamaNapadikiriyaM kuvvaMto Nicchayassa cArittam / teNa du virAgacarie samaNo abhuTTido hodi // 152 // pratikramaNaprabhRtikriyAM kurvan nizcayasya cAritram / . tena tu virAgacarite zramaNobhyutthito bhavati // 152 // 152. That saint, alone, who following the real RightConduct (occupies himself) in his (essential) duties, such as (real) repentance, etc., remains steadfast in the observance of the passionless conduct, (Vitaraga Charitra). vayaNamayaM paDikamaNaM vayaNamayaM paccakkhANa NiyamaM ca / AloyaNa vayaNamayaM taM savvaM jANa sajjhAyaM // 153 //

Page #83
66 THE SACRED BOOKS OF THE JAINAS. vacanamayaM pratikramaNaM vacanamayaM pratyAkhyAnaM niyamazca / AlocanaM vacanamayaM tatsarvaM jAnIhi svAdhyAyam // 153 // 153. Doing repentance by mere words, practising renunciation and observing vows, only by recitation and making confession by speech alone, should all be known as included in the study of scriptures (Svadhyaya). jadi sakadi kArTu je paDikamaNAdiM kareja bhANamayam / sattivihINo jo jar3a saddahaNaM caiva kAyavvam // 154 // yadi zakyate kartum aho pratikramaNAdikaM karoSi dhyAnamayam / zaktivihIna pAvayadi zraddhAnaM caiva kartavyam // 154 // 154. If you have the capacity of practising repentance, etc., in the form of self-concentration, then do practice as such; and if you are not capable of doing it, then you should have at least, firm belief in that : rANAjIvA gANAkammaM NANAbihaM have laddhI / tamhA vayavivAdaM sagaparasama ehiM vajjijjo // 155 // nAnAjIvA nAnAkarmma nAnAvidhA bhavellabdhiH / tasmAdvacanavivAdaH svaparasamayairvarjanIyaH // 155 // 155. There are various kinds of (mundane ) souls, kar mic bondages are of multifarious varieties, and Labdhis (Acquisitions of knowledge, etc.,) are of different kinds. Therefore, one should avoid entering into (mere ) verbal controversies with one's own co-religionists or those professing other faith. lahUNaM Nihi ekko tassa phalaM zraNuhavei sujaNateM / taha gANI gANaNihiM bhuMjei caittu paratattiM // 156 // labdhvA tu nidhimekastasya phalamanubhavati sujanatvena / tathA jJAnI jJAnanidhiM bhuMkte tyaktvA paratatim // 156 //

Page #84
156. Just as a person getting hold of some treasure, enjoys its fruits in his own native place; similarly a right knower giving up the groups of all foreign objects, enjoys the treasure of self-knowledge. savve purANapurisA evaM AvAsayaM ya kAUraNa / appamattapahudiThANaM paDivajja ya kevalI jAdA // 157 // NIYAMSARA. sarve purANapuruSA evamAvazyakaM ca kRtvA / apramattaprabhRtisthAnaM pratipadya ca kevalino jAtAH // 157 // 157. All ancient great men, by haring thus practised (Avashyaka-Independent Action) and passing through the spiritual stages of "Perfect vow" (Apramatta Virata), etc., have become Omniscients, jAdi passadi savvaM vavahAraeNa kevalI bhagavam / vANI jAdi passadi yiNa appAM // 158 // jAnAti pazyati sarva vyavahAranayena kevalI bhagavAn / kevalajJAnI jAnAti pazyanei niyamena AtmAnam // 158 // 67 158. It is, from the practical point of view only, that the Omniscient Lord, perceives and knows all; from the real stand-point, the Omniscient perceives and knows his own soul only. Commentary. In the Commentary under Chpter V, it has been explained that there are six essential daily duties, prescribed for a saint. They are called the "Shatavashyaka Karma" of a saint. In this treatise the Learned Author, has mainly dealt with these duties from the real point of view. Vide Ch. V for Pratikamana. Ch. VI for Pratyakhyana. Ch. IX for Samayika. Ch. VIII for Kayotsarga. 33 99 21 The word Avashyaka, which included the six essential duties detailed in Chapters V, VI, VII, IX, X has in this Chapter been

Page #85
68 THE SACRED BOOKS OF THE JAINAS. used in its etymological sense. The word Avashyaka has been derived from Avasha which means independent, thus the action of an independent saint is called an Avashyaka karma, or independ. ent action. A really true and independent saint must refrain from all good and bad thought-activities. At the same time it is necessary for him not to engage himself in the flickering thought-activities concerning various attributes and modifications of all the six substances (Dravyas). He should devote his whole attention to the realisation of the pure nature of his Own Self. It is only in this condition of self-absorption, that a saint is said to perform Avashyaka Karma (Independent Action). If a saint or a layman merely observes his respective duties and vows, without having self-absorption as his real aim, he falls far short of the standard and cannot be called the real follower of the path of the Conquerors. He is known as a Bahir-atma or External Soul, while a saint or a layman who believes in this Avashyaka Karma of self-absorption and tries to work up to that, and does not restrict himself merely to the observance of external formalities, is called an Antar-Atma, Internal Soul. The seeker after truth should first scrutinise minutely and carefully the principles laid down in the Scriptures by the Conquerors, and being convinced of their truth, he should follow them calmly and peacefully, and should avoid all verbal wrangles or controversies with his own co-religionists as well as with those professing other faiths. Seekers after liberation should thus follow in the footsteps of their ancient great spiritual Leaders, who by practising Avashyaka or independence have attained Nirvana. CHAPTER XII. PURE CONSCIOUSNESS (SHUDDHA UPAYOGA.) jugavaM vaTTAi NANaM kevalaNANissa dasaNaM ca thaa| diNayarapayAsatApaM jaha vaTTai taha muNeyadhvam // 156 // yugapad vartate jJAnaM kevalajJAnino darzanaM ca tathA / dinakaraprakAzatApau yathA vartete tathA jJAtavyam // 156 / /

Page #86
NIYAMSARA. 69 159. Just as light and heat exist simultaneously in the sun, so it should be known that conation (Darshana) and Knowledge(Jnana)exist simultaneously in an Omniscient soul. NANaM parappayAsaM dihi appappayAsayA ceva / appA saparapayAso hodi ti hi maraNase jadi hi // 16 // jJAnaM paraprakAzaM dRSTirAtmaprakAzikA caiva / mAtmA svaparaprakAzo bhavatIti hi manyase yadi khalu // 160 // 160. If any one argues that really knowledge illuminates other objects only, conation illuminates soul only, and the soul illuminates itself and other objects ; (continued). NANaM parappayAsaM taiyA NANeNa daMsaNaM bhieNam / Na havadi paradavvagayaM dasaNAmedi variNadaM tamhA // 161 // jJAnaM paraprakAzaM tadA jJAnena darzanaM bhinnam / na ca bhavati paradravyagataM darzana miti varNitaM tasmAt // 161 // 181. If knowledge illuminates others only, then it means that conation (which is said to know soul only) is different from knowledge ; thus it is said that conation has no concern with other objects. appA parappayAso taiyA appeNa daMsaNaM bhignnN| Na havadi paradavvagayaM dasaNamidi variNadaM tamhA // 162 // mAtmA paraprakAzastadAtmanA darzanaM bhinnam / na bhavati paradravyagataM darzanamiti varNitaM tasmAt // 162 // 182. (If) soul illuminates other (objects only), then conation would be separate from soul, because, it has been said, that conation has no concern with other objects. NANaM parappayAsaM vavahAraNayeNa daMsaNaM tamhA / appA parappayAso vavahAraNayeNa dasaNaM tamhA // 163 //

Page #87
70 THE SACRED BOOKS OF THE JAINAS. jJAnaM paraprakAzaM vyavahAranayena darzanaM tasmAt / prAtmA paraprakAzo vyavahAranayena darzanaM tasmAt // 163 // 163. From the practical point of view, (just as) knowledge illuminates other (objects), so does conation. From practical stand point (just as) soul illuminates other objects, so does conation (also). NANaM appapayAsaM NicchayaNayaeNa daMsaNaM tmhaa| appA appapayAso NicchayaNayaeNa daMsaNaM tmhaa||164|| jJAnamAtmaprakAzaM nizcayanayena darzanaM tasmAt / AtmA AtmaprakAzo nizcayanayena darzanaM tasmAt // 164 // 184. From the real point of view, (just as) knowledge illuminates the self (only), so does conation. From the real standpoint (just as) soul illuminates the self (only), so does conation (also). appasarUvaM pecchadi loyAloyaMNa kevalI bhagavaM / jai koi bhaNai evaM tassa ya kiM dUsaNaM hoi||165|| mAtmasvarUpaM pazyati lokAloko na kevalI bhagavAn / yadi kopi bhaNatvevaM tasya ca kiM dUSaNaM bhavati // 165 // 165. (From the real point of view), omniscient Lord realises the nature of the self only, but not the universe and the Non-universe. If one argues like that, what blame can be laid upon him ? muttamamuttaM davvaM ceyaNamiyaraM sagaM ca savvaM ca / - pacchaMtassa duNANaM paJcakkhamaNidiyaM hoi // 166 // mUrtamamUrta dravyaM cetanamitarat svakaM ca sarva ca / pazyatastu jJAnaM pratyakSamatIndriyaM bhavati // 166 // 166. That knowledge, only, which knows material and immaterial, conscious and non-conscious, the self and all (other) substances, (is known) as direct and beyond the cognisance of the senses.

Page #88
NIYAM ASARA. puvvuttasayaladavvaM NANAguNapajjaeNa saMjuttam / jo Na ya pecchai samma parokkhadihI have tassa // 167 // pUrvoktasakaladravyaM nAnAguNaparyAyeNa saMyuktam / yo na ca pazyati samyak parokSadRSTirbhavettasya // 167 // 167. He who does not conate all the aforesaid substances together with their various attributes and modifications simultaneously; (is said) to have indirect conation. loyAloyaM jANai appANaM Naiva kevalI bhagavaM / jai koi bhaNai evaM tassa ya kila dUsaNaM hodi // 168 // lokAloko jAnAtyAtmAnaM naiva kevalI bhagavAn / yadi ko'pi bhaNati evaM tasya ca kila dUSaNaM bhavati // 168 // 168. (From the practical point of view) an omniscient Lord knows the Universe and the Non-universe; but not the soul. If any one argues like that, what blame can be laid upon him ? NANaM jIvasarUvaM tamhA jANei appagaM appaa| appANaM Navi jANadi appAdo hodi vidirittaM // 166 // jJAnaM jIvasvarUpaM tasmAjAnAtyAtmakaM praatmaa| mAtmAnaM nApi jAnAtyAtmano bhavati vyatiriktam // 166 // 169. Knowing is the innate nature of a soul; therefore a soul (always) knows the self. (If knowledge) does not know the soul; (then it means) that (knowledge) is separate from the soul. appANaM viNu NANaM NANaM viNu appago Na sNdeho| tamhA saparapayAsaMNANaM taha dasaNaM hodi // 170 // mAtmAnaM viddhi jJAnaM jJAnaM viddhyAtmako na saMdehaH / tasmAtsvaparaprakAzaM jJAnaM tathA darzanaM bhavati // 170 //

Page #89
72 THE SACRED BOOKS OF THE JAINAS. 170. Knowledge can not exist without soul, nor can a soul be without knowledge; there can be no doubt in this. Therefore just as knowledge illuminates the self and other (objects), so does conation (also). jANaMto passaMto IhApuvvaM Na hoi kevaliyo / kevaliNANI tamhA teNa du so'baMdhagobhaNido // 171 // jAnan pazyannIhApUvaM na bhavati kevlinH| kevalajJAnI tasmAt tena tu so'bandhako bhnnitH|| 171 // 171. An omniscient does not know or conate by voluntary exertion it is, why he is all-knowing and has thus been said to be free from (fresh karmic) bondage. pariNAmapuvvavayaNaM jIvassa ya baMdhakAraNaM hoii| pariNAmarahiyavayaNaM tamhA NANissaNa hi baMdho // 172 // pariNAmapUrvavacanaM jIvasya ca baMdhakAraNaM bhavati / pariNAmarahitavacanaM tasmAjjJAnino na hi baMdhaH // 172 // IhApuvvaM yavaNaM jIvassa ya baMdhakAraNaM hoii| IhArahiyaM vayaNaM tamhA NANissa Na hi baMdho 173 jummaM / IhApUrvavacanaM jIvasya ca baMdhakAraNaM bhavati / IhArahitaM vacanaM tasmAjjJAnino na hi baMdhaH // 173 // yugmaM / 172-73. Speech arising from thought-activity, is the cause of bondage in a mundane soul ; while speech independ. ent of thought-activity cannot cause any bondage in the allknowing (soul). Words uttered voluntarily do cause bondage in a mundane soal; while involuntary flow of speech does not cause any bondage in an all-knowing soul. ThANaNisejjavihArA IhApuvvaM Na hoiM kevliyo| tamhA Na hoI baMdho sAkaDaM mohaNIyassa // 174 // AL

Page #90
NIYAMSARA. sthAnaniSaNNavihArA IhApUrvaM na bhavanti kevalinaH / tasmAnna bhavati baMdhaH sAkSArtha mohanIyasya // 174 // 174. An omniscient does not stand, sit and walk voluntarily therefore there is no (fresh karmic) bondage. (Bondage occurs only in that soul), which is, operated upon by the deluding karmas and is after some object of senses. Aussa khayeNa puNo NiNNAso hoi sesapayaDINaM / pacchA pAvai sigdhaM loyaggaM samayametteNa // 175 // AyuSaH kSayeNa punaH nirNAso bhavati zeSaprakRtInAm / pazcAtprApnoti zIghraM lokAgraM samayamAtreNa // 175 // 175. No sooner the age karma. terminates, than all the remaining karmas also are destroyed. Then immediately (the soul thus freed) goes to the topmost of the universe in one single instant only. jAijaramaraNarahiyaM paramaM kammaTThavajjiyaM suddhaM / NANAicausahAvaM akkhayamaviNAsamaccheyaM // 176 // jAtijarAmaraNarahitaM paramaM karmASTavarjitaM zuddhaM / jJAnAdicatuHsvabhAvaM akSayamavinAzamacchedyaM // 176 // 176. (A perfect soul is really) free from birth, old age and death. (It is) pure, supreme and devoid of the eight karmas. It possesses the four-fold nature of being all-knowing etc., (i.e., all conating, all blissful and all powerful), (and is) indivisible, indestructible and inexhaustible. avvAvAhamaNiMdiyamaNovamaM puNNapAvaNimmukaM / puNarAgamaNavirahiyaM NicaM acalaM aNAlaMbaM // 177 // avyAyAdhamatIndriyamanupamaM puNyapApanirmuktam / punarAgamanavirahitaM nityamavicalamanAlaMbam // 177 // .

Page #91
THE SACRED BOOKS OF THE JAINAS. 177. (A perfect soul is really ) free from obstructions, independent of the senses, unparallelled, liberated from meritorious and demeritorious karmas. (Again it is) free trom rebirths and is eternal, non-transient and independent. 74 vi duHkhaM vi sukkhaM vi pIDA khevavijjade bAhA / vi maraNaM vi jagaNaM tattheva ya hoI givvANaM // 178 // na ca duHkhaM na ca saukhyaM na ca pIDA naiva vidyate bAdhA / na ca maraNaM na ca jananaM tatraiva ca bhavati nirvANam // 178 // 178. Where there is neither pain, nor pleasure, nor annoyance, nor any obstruction, nor death nor birth, there only is Nirvana (Liberation). ziva iMdiya uvasaggA ziva moho vihiyo ga ziddAya / ya tirAhA va chuhA tattheva havadi NivvANaM // 176 // nApi indriyAH upasargAH nApi moho vismayo na nidrA ca / na ca tRSNA naiva kSudhA tatraiva bhavati nirvANaM // 176 // 179. Where there are neither senses, nor is there any calamity, nor delusion, nor astonishment, nor sleep, nor desire, nor hunger; there only is Nirvana. vi kammaM gokammaM vi ciMtA va aTTaruddANi / vi dhammasukkANe tattheva ya hoi zivvANaM // 180 // nApi karma nokarma nApi cintA naivArtarAdre / nApi dharmazukladhyAne tatraiva ca bhavati nirvANaM // 180 // 180. Where there are neither any karmas, nor quasikarmas, nor is there any anxiety, nor painful or wicked concentration, nor righteous or pure concentration, there only is Nirvana. vijadi kevalaNANaM kevalasokkhaM ca kevalaM viriyaM / kevaladiTTi amuttaM atthitaM sappadesattaM // 181 //

Page #92
NIYAMSARA. 76 vidyate kevalajJAnaM kevalasaukhyaM ca kevalaM vIryam / kevalahaSTiramUrtatvamastitvaM sapradezatvam // 181 // 181. (In the state of Nirvana) are found Perfect Knowledge, Perfect Bliss, Perfect Power, Perfect Perception, immateriality, Isness. (Astitva), spatialty (Pradeshatva) and formlessness (Amurtatva). NivvANameva siddhA siddhA NivvANamidi smudihaa| kammavimuko appA gacchai loyaggapajaMtaM // 182 // nirvANameva siddhA siddhA nirvANamiti smuddissttaaH| karmavimukta prAtmA gacchati lokAgraparyantam / / 182 // 182. Nirvana means the Siddha (the Liberated), and the Siddha means Nirvana ; such has been said (by the Conquerors). A soul, liberated from karmas, goes up to the topmost of the Universe. jIvANa puggalANaM gamaNaM jANehi jAva dhammatthI / dhammatthikAyabhAve tatto parado Na gacchaMti // 183 // jIvAnAM pudgalAnAM gamanaM jAnIhi yAvaddharmAstikaH / dhAstikAyAbhAve tasmAtparato na gacchanti // 183 // 183. Movements of souls and matter should be known as co-extensive with the medium of motion (Dharmastikaya). They can not go further, because there is no medium of motion. NiyamaM Niyamassa phalaM NidiDaM pavayaNassa bhttiie| puvvAvaravirodho jadi abaNIya pUrayaMtu samayaggA // 184 // niyamo niyamasya phalaM nirdiSTaM pravacanasya bhaktayA / pUrvAparavirodho yadyapanIya pUrayaMtu samayajJAH // 184 // 184. Niyama (the path of Liberation) and the fruit of that Niyama (i.e., supreme Liberation) have been described

Page #93
76 THE SACRED BOOKS OF THE JAINAS. (by me), on being prompted by Devotion for Scriptures, (Pravachana Bhakti). If there are any inconsistencies (in the description), the scholars should remove them and make (this treatise) complete. IsAbhAveNa puNo kei gidaMti suMdaraM mggN| tesiM vayaNaM socA abhattiM mA kuNaha jiNamagge // 185 // IrSAbhAvena punaH kecin nindanti sundaraM mArgam / teSAM vacanaM zrutvA abhaktiM mA kurudhvaM jinmArge // 185 // 185. If any (pebsons) find fault with this lovely path (of liberation), simply through malice, then (O disciple) on hearing their words, do not be lacking in devotion to the path of the Conquerors. . NiyabhAvaNANimittaM mae kadaM NiyamasAraNAmasudaM / buddhA jiNovadesaM puvvAvaradosaNimmukaM // 186 // nijabhAvanAnimittaM mayA kRtaM niyamasAranAmazrutam / buddhA jinopadezaM pUrvAparadoSanirmuktam // 186 // 188. Having understood the teaching of the Conquerors which are free from inconsistencies, I have composed this treatise styled as " Niyamsara," with the main object of a self-meditation. Commentary. A perfect-liberated soul is absolutely free from all sorts of impurties and it shines forth in its true nature, even when a soul is in the position of an Arhat, though it is still in bondage with the four non-destructive (Aghatiya) karmas; but it is free from all the four destructive karmas, which obscured its real attributes. As long as the non-destructive karmas are not exhausted, the soul of the Lord Arhat remains in a highly refined physical body (Parama-audarika sharira). The Omniscient Lords, being possessed of vibratory activities, move about and preach Truth to the world. Both the Siddhas and the Arhats are possessed of pure conscious attentiveness (Shuddha Upyoga), which includes both perfect cona

Page #94
NIYAMSARA. 77 tion and perfect knowledge. On account of the total destruction of the knowledge-obscuring and conation-obscuring karmas; both knowledge and conation exist and work simultaneously, just as light and heat exist in the sun and work simultaneously. In the case of souls, who have not attained omniscience, conation precedes knowledge; both do not work simultaneously. Natural knowledge and natural conation, as described in Gathas 11 and 13 respectively, are the innate attributes of a soul; in other words they are the perfect knowledge and perfect conation, as found existing and working simultaneously in the omniscients. In the pure and perfect conation and knowledge of the omniscients, all knowable objects are reflected, without any effort, whatsoever, on the part of the omniscient souls. Thus when it is said, that from the real point of view, the omniscient soul knows the self only, it means that the soul knows the self together with the reflection of all the objects in the Universe and Non-universe simultaneously. It is only a mode of expression to say, that from the real stand-point, the omniscients know the self alone. As practical point of view deals with a substance, having regard to its relation with other substances ; wherefore it is also quite true to say that from the practical point of view, the omniscients know all. It is merely another mode of expression. All includes the self as well. Thus from whatever point of view, we consider, we arrive at the conclusion that an omniscient soul knows the self and all other substances simultaneously. Soul is a substance, and knowledge and conation are its two innate attributes. Substance is nothing else but another name given to the sun total of its attributes and modifications. A substance cannot function independently; whatever is done by it, is done solely by virtue of its attributes and modifications. When one says that soul conates and knows the self and all other substances, it has to be admitted that perfect conation and perfect knowledge also conate and know the self and all other substances at the same time. Every luminous substance illuminates both itself and all other objects within its range. Conation and knowledge illuminate both themselves and all other objects. If knowledge be assumed as not knowing the soul, then it will never be possible for any one to know the soul and it will be sheer nonsense to talk of soul, self-knowledge, self-realisation and self

Page #95
78 THE SACRED BOOKS OF THE JAINAS. concentration. In other words, path to liberation and liberation itself will become quite meaningless. In Gatha 171, it has been laid down that neither knowledge can exist without soul nor can there be a soul without knowledge. It is so; because knowledge being the attribute of the soul, it can never exist independently. If it is said that knowledge does not know the self, then it means that it is quite separate from soul, which it is not. Therefore knowledge knows both the soul as well as all other objects. It is a well known principle of Jainism that delusion, attachment and aversion, etc., are the main causes of karmic bondage with the soul. The Omniscient Lord having already destroyed the deluding karma (Mohaniya), it is entirely impossible that any impure thought-activity such as desire, etc., should arise in Him. Owing to the destruction of the knowledge-and-conation-obscuring karma, and attainment of perfect knowledge and conation, every knowable object is automatically revealed to Him, and nothing remains which he may desire to know. The action of a vibratory omniscient, (Sayoga Kevali), in moving about, and preaching Truth, etc., are not volitional; they are due to the operation of the remaining four non-destructive karmas. They are in a way like the reflex actions of the nervous system. When the Lord Arhat, on the termination of His age karma destroys all the remaining karmas, he is absolutely liberated from all the material bodies, fine or gross. He is pure, perfect independent, free from rebirth, all blissful, has accomplished all that was to be accomplished, and as such, ascends directly upwards by force of nature and there abides at the summit of the Universe. He is then called a Siddha (a perfect liberated soul). This condition of a Siddha is known as Nirvana. The word Nirvana according to the Jaina doctrine means extinguishment of all foreign thought-activities, desire, attachment, aversion, etc., and the attainment of the soul's own pure individuality together with all its pure and natural attributes and modifications.

Page #96
zafJHM di