Panchastikay Sangraha With Authentic Explanatory Notes in English

Author(s): Vijay K Jain
Publisher: Vikalp Printers
Catalog link: https://jainqq.org/explore/036508/1

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Acarya Kundakunda's Pancastikaya-samgraha - With Authentic Explanatory Notes in English (The Jaina Metaphysics) आचार्य कुन्दकुन्द विरचित पंचास्तिकाय-संग्रह - प्रामाणिक अंग्रेजी व्याख्या सहित Divine Blessings: Acarya 108 Visuddhasagara Muni VIJAY K. JAIN

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Acarya Kundakunda's Pancastikaya-samgraha - With Authentic Explanatory Notes in English (The Jaina Metaphysics) आचार्य कुन्दकुन्द विरचित पंचास्तिकाय-संग्रह - प्रामाणिक अंग्रेजी व्याख्या सहित

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Acarya Kundakunda's Pancastikaya-samgraha - With Authentic Explanatory Notes in English (The Jaina Metaphysics) आचार्य कुन्दकुन्द विरचित पंचास्तिकाय-संग्रह - प्रामाणिक अंग्रेजी व्याख्या सहित Divine Blessings: Acarya 108 Visuddhasagara Muni Vijay K. Jain विकल्प

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Front cover: Depiction of the Holy Feet of the twenty-third Tirthankara, Lord Parsvanatha at the 'Svarnabhadra-kuta', atop the sacred hills of Shri Sammed Shikharji, Jharkhand, India. thills of Shri Samme he t Pic by Vijay K. Jain (2016) Acarya Kundakunda's Pancastikaya-samgraha - With Authentic Explanatory Notes in English (The Jaina Metaphysics) Vijay K. Jain Non-copyright This work may be reproduced, translated and published in any language without any special permission provided that it is true to the original. ISBN: 978-81-932726-5-7 Rs. 750/ Published, in the year 2020, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India E-mail: vikalp_printers @rediffmail.com Tel.: (0135) 2658971, Mob.: 9412057845, 9760068668 Printed at: Vikalp Printers, Dehradun

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DIVINE BLESSINGS मंगल आशीर्वाद - परम पूज्य दिगम्बराचार्य 108 श्री विशुद्धसागर जी मुनिराज वस्तु के वस्तुत्व का भूतार्थ बोध प्रमाण एवं नय के माध्यम से ही होता है; प्रमाण एवं नय के अधिगम बिना वस्तु के वस्तुत्व का सत्यार्थ ज्ञान होना असंभव है, इसीलिए ज्ञानीजन सर्वप्रथम प्रमाण व नय का गम्भीर अधिगम करते हैं। नय-प्रमाण के समीचीन ज्ञान को प्राप्त होते ही साधु-पुरुष माध्यस्थ हो जाते हैं। नय-प्रमाण के भूतार्थ निर्णय को प्राप्त करके ही जीव सम्यक्त्व को प्राप्त होता है। तर्क के साथ किया गया श्रद्धान चलायमान नहीं होता - यह परम सत्य है; परन्तु तर्क तर्क ही रहना चाहिए, कुतर्क नहीं। तर्क का प्रयोग जैन दर्शन-शास्त्रों में स्वसमय की सिद्धि के लिए किया गया है। स्वसमय का ही खण्डन जो करे वह न प्रमाण का ज्ञाता है और न ही नय का, उसका प्रमाण प्रमाणाभास तथा नय नयाभास मात्र है। अध्यात्म एवं स्व-सिद्धान्तों की रक्षा के लिए तर्क-शास्त्रों की रचना हुई है, न कि स्व-सिद्धान्तों के नाश के लिए। यही कारण है कि स्वसमय का अनुरागी - स्वसमय की सिद्धि का अनुभावक - प्रतिक्षण आत्म-समय एवं आगम-समय पर ही लक्ष्य रखता है; शेष से माध्यस्थ-उपेक्षाभाव रखता है। . . . . . . . . . . . . . . . . . . . . . . . . VII

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Pancastikaya-samgraha सम्यक-आत्मसाधक की सर्वश्रेष्ठ साधना उपेक्षाभाव है। अज्ञान की निवृत्ति, हेय-उपादेय का विवेक तथा पर-भावों से उपेक्षाभाव बनाकर रखना; यही भूतार्थ प्रमाण का फल है। जैन सिद्धान्त-शास्त्रों एवं अध्यात्म-शास्त्रों का मूल उद्देश्य है कि प्राणीमात्र स्वानन्द का बोध कर आत्मानन्द के पुरुषार्थ में लीन हो जाये, अन्य कोई भौतिक उद्देश्य नहीं है। जैन दर्शन को 'आत्म-विकासवादी दर्शन' कहें तो कोई विकल्प नहीं है। 'आत्म-विकासवादी दर्शन' से सुन्दर कोई अन्य संज्ञा नहीं दी जा सकती है। जैनागम चार भागों में विभक्त है - प्रथमानुयोग, करणानुयोग, चरणानुयोग, द्रव्यानुयोग। चारों ही अनुयोग वस्तु के वस्तुत्व का स्व-स्व शैली में कथन करते हैं। वस्तु-स्वभाव से भिन्न होकर आगम किसी भी अन्य की व्याख्या नहीं करता है। सम्प्रति अध्यात्म जगत में दिगम्बराचार्य भगवन् श्री कुन्दकुन्द देव अनुपम श्रुत-सृजक हैं, आपने चौरासी पाहुड (ग्रंथों) का सृजन कर वागीश्वरी के सम्यक्-कोष को वर्धमान किया है। उनके पाहड ग्रंथों में पंचास्तिकाय एक अनठा विश्वतत्त्व का उद्योतन करने वाला कालजयी ग्रंथ है, जिसमें सात तत्त्व, नौ पदार्थ, पंचास्तिकाय की विशद व्याख्या की है। सत्-असत्, विधि-निषेध, भाव-अभाव, अभाव-भाव, भावाभाव का व्याख्यान किया है। टीकाकर्ता भगवद् आचार्य श्री अमृतचन्द्र स्वामी एवं आचार्य श्री जयसेन स्वामी ने 'पंचास्तिकाय' ग्रंथराज के गूढ-रहस्य को खोलकर जगति के जीवों पर महत् उपकार किया है। वीतरागी तीर्थंकर-भगवन्तों एवं आचार्यों की विशुद्ध-पवित्र देशना प्राणीमात्र के लिए कण्ठाहार बने तथा अहिन्दी-भाषी, संस्कृत-प्राकृतादि भारतीय भाषाओं से अनविज्ञ जनों के लिए भी विज्ञता का साधन बने, इस भावना से युक्त वागीश्वरी-चरण-आराधक, सरल-स्वभावी, गुरु-चरणानुरागी, विद्वान श्री विजय जैन (श्री वी. के. जैन) ने ग्रंथराज पंचास्तिकाय के प्रमेयों को उभय टीकाओं के सार का आश्रय लेकर प्राञ्जल-अंग्रेजी में अनुवाद कर जिनशासन अथवा नमोस्तुशासन का उद्योतन कर जिनमहिमा को सहस्रों वर्षों तक जीवित कर दिया है। श्री वी. के. जैन को यही मंगलाशीष है कि- आप आत्महित सहित आगमवाणी का प्रकाशन करते रहें। 'इत्यलं'। श्रमणाचार्य विशुद्धसागर मुनि 06 फरवरी, 2020 श्रावस्ती (उ.प्र.) प्रवास (मंगल विहार, सम्मेद शिखरजी) . . .. . . . . . . ... .. VIII

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

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Pancastikaya-samgraha Aparajita, Govardhana, and Bhadrabahu. (see "Tiloyapannati', verses 1494-95; also 'Harivansapurana', p. 806-807.) It is generally accepted by the Digambara sect of Jainas that the comprehensive knowledge contained in the 'agama' - anga and purva - was lost gradually in the course of six hundred eighty-three years following the nirvana of Lord Mahavira as it was transmitted orally from one generation of acaryas to the next. Some learned and spiritually advanced acaryas then started to restore, compile and put into written words the teachings of Lord Mahavira, that were the subject matter of dvadasanga. Acarya Dharasena guided two acaryas, Acarya Puspadanta and Acarya Bhutabali, to put these profound tenets in the written form. The two acaryas wrote, on palm leaves, Satkhandagama - among the oldest known Digambara Jaina texts. Around the same time, Acarya Gunadhara wrote Kasayapahuda. These two texts, being highly technical in nature, could not become popular with the general readers. The rise of Acarya Kundakunda Around the same time, Acarya Kundakunda rose as the bright sun and composed some of the finest Jaina Scriptures which continue to exert, even today, great influence on the thinkers and the practitioners - the ascetics and the laymen. For the last two millenniums these texts have been true guides for the 'bhavya'- potential - souls who find worldly existence as full of suffering and aspire to tread the path that leads to Omniscient and the srutakevali, know the nature of the Reality. The difference is that while the Omniscient experiences the Reality through the soul that has allpervasive and infinite strength of knowledge and perception, the srutakevali experiences the Reality through the soul that has limited strength of knowledge and perception. The Omniscient sees the Reality through his infinite knowledge (kevalajnana); it is like seeing objects during the daytime in the light of the sun. The srutakevali sees the Reality through his knowledge of the Scripture; it is like seeing objects during the night in the light of the lamp. Both know the nature of the Reality The worthy ascetics, adept in the entire Scripture (agama) and renowned as srutakevali, are endowed with the special accomplishment (rddhi) - called the chaudahapurvi, a kind of buddhirddhi. (see "Tiloyapannati', verse 1010).

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Preface ineffable happiness of liberation (nirvana, moksa). Acarya Kundakunda has not mentioned his name in any of the texts that he had authored. However, in 'Bodhapahuda', he introduces himself as a disciple (sisya) of (Acarya) Bhadrabahu, the last srutakevali: सद्दवियारो हूओ भासासुत्तेसु जं जिणे कहियं / सो तह कहियं णायं सीसेण य भद्दबाहुस्स // 60 // The disciple (sisya) of (Acarya) Bhadrabahu has elucidated here the same path that has been expounded by Lord Jina (the Victor) in his discourses that were in form of language comprising words. वारसअंगवियाणं चउदसपुव्वंगविउलवित्थरणं / सुयणाणिभद्दबाहू गमयगुरु भयवओ जयओ // 61 // Victory to my eminent preceptor (guru) srutakevali Bhadrabahu, knower of the twelve departments (dvadasanga) and fourteen purva, with their extensive elaboration! The idea that Acarya Kundakunda had access to the Doctrine of Lord Jina through the srutakevali is further corroborated by the first verse of his composition, Samayasara': वंदित्तु सव्वसिद्धे धुवमचलमणोवमं गदिं पत्ते / वॉच्छामि समयपाहुडमिणमो सुदकेवलीभणिदं // 1-1-1 // O bhavya (potential aspirants to liberation)! Making obeisance to all the Siddha, established in the state of existence that is eternal, immutable, and incomparable (perfection par excellence), I will articulate this Samayaprabhrta, which has been expounded by the all-knowing Master of the Scripture - srutakevali. This establishes that Acarya Kundakunda was a disciple (sisya), most likely through lineage (parampara), of srutakevali Bhadrabahu and thus had access to the true Doctrine of Lord Jina. There is another aspect of the glory of Acarya Kundakunda. In the same treatise ("Samayasara'), he avers that this composition is based on direct XI

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

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

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Pancastikaya-samgraha his age in the second half of the first century B.C. and the first half of the first century A.D. ..." He concludes: "I am inclined to believe, after this long survey of the available material, that Kundakunda's age lies at the beginning of the Christian era." It seems highly appropriate to go with this conclusion. Acarya Vidyananda, too, in his Foreword to 'Samayasara', concurs with this time of Acarya Kundakunda, "He graced the country with his divine presence in the first century B.C." [Vijay K. Jain (2012), "Acarya Kundakunda's Samayasara", p. v.] Acarya Kundakunda's works Acarya Kundakunda, who had great penchant for spiritual exposition, is universally accepted as the author of the following treatises: 1. Pancastikayasara or Pancastikaya-samgraha 2. Samayasara 3. Pravacanasara 4. Niyamasara 5. Astapahuda or Atthapahuda i) Dansanapahuda or Darsanapahuda (36 gatha) ii) Suttapahuda or Sutrapahuda (27 gatha) iii) Carittapahuda or Caritrapahuda (45 gatha) iv) Bohipahuda or Bodhapahuda (62 gatha) v) Bhavapahuda (165 gatha) vi) Mokkhapahuda (106 gatha) vii) Lingapahuda (22 gatha) viii) Silapahuda (40 gatha) Besides these, the authorship of 'Rayanasara' is attributed to Acarya Kundakunda. However, as its several versions have different number and sequence of verses (gatha), some scholars are indecisive about attributing this treatise to Acarya Kundakunda. Every treatise mentioned above is a profound masterpiece, composed on XIV

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Preface the strength of knowledge (jnana) that is beyond-the-senses (atindriya). Even the best of brains found it difficult to comprehend and assimilate the Truth contained in these. This prompted some prominent and learned acarya, including Acarya Amrtacandra and Acarya Jayasena, to write elaborate commentaries on some of Acarya Kundakunda's works to help the ascetics as well as the laymen understand the concepts and tenets contained in these texts. Fortunate are those who are able to reach, read and assimilate the teachings contained in these Scripture. Acarya Kundakunda is said to have written 84 pahuda but only the ones mentioned above are existent today. All his compositions are in Prakrit language. 'Pancastikaya-samgraha'of Acarya Kundakunda Pancastikaya-samgraha or Pancastikaya-sara or Pancastikaya-prabhrta (known briefly as Pancastikaya and spelled commonly as Panchastikaya) is one of the four most important and popular works of Acarya Kundakunda, the other three being Samayasara, Pravacanasara and Niyamasara. The original text of Pancastikaya-samgraha is in Prakrit language and contains a total of 173 verses (gatha). This profound composition has been divided into two mega-chapters. The first megachapter, titled 'The Six Substances (dravya) including the Five-withBodily-existence (pancastikaya)' has 104 verses. The second megachapter, titled "The Nine Objects (padartha)- and the Path to Liberation has 69 verses, including 20 concluding verses that provide a 'Brief Explanation of the Path to Liberation'. Pancastikaya-samgraha expounds some extremely profound concepts of Jaina metaphysics - the philosophy of being and knowing - including the nature of the pure soul-substance (jivastikaya) which is integral to the seven realities (tattva), the nine objects (padartha), the six substances (dravya), and the five substances with bodily-existence (astikaya). The group of five substances with bodily-existence - pancastikaya - is called the 'samaya'. These five substances, collectively, constitute the universe-space (loka). Outside this universe-space (loka) is the infinite non-universe-space (aloka), comprising just the pure space (akasa). That . .. .. . .. . . . . . . . . . .. . . . . . XV

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Pancastikaya-samgraha which is amenable to perception by the five senses is the matter-body (pudgalastikaya). That which is marked by consciousness (cetanatua) is the soul-body (ivastikaya). The medium-of-motion (dharma dravya) is the instrumental-cause (nimitta karana) that renders assistance in the motion of the soul and the matter. The medium-of-rest (adharma dravya) is the instrumental-cause (nimitta karana) that renders assistance in the rest of the soul and the matter. The substance-of-space (akasa dravya) provides room - avagahana - to all substances at the same time. The substance-of-time (kala dravya) renders assistance to all substances in their continuity of being through gradual changes -vartana - and in their modification through time. These (six substances) enter into one another, provide room to one another, and mix with one another; still these do not leave their respective own-nature (svabhava). While the substance (dravya) never leaves its essential character of existence (satta), it undergoes origination (utpada), destruction (vyaya) and permanence (dhrauvya). There is inseparable association between the qualities (guna) and the substance (dravya). There is oneness in terms of space-points (pradesa) between the quality (guna) and the possessor-ofquality (guni). Further, the substance (dravya) undergoes destruction (uyaya, nasa) and origination (utpada) in its qualities (guna) and modes (paryaya). These concepts can only be understood with the help of the Jaina Doctrine of Syaduada and its 'seven-nuance system' (saptabhangi), as expounded by Lord Jina. The worldly soul jiva) is intricately bound with the karmas, like the knowledge-obscuring (jnanavaraniya). The karmas are said to be the doer (karta) of the four kinds of dispositions (bhava) of fruition (udaya), subsidence (upasama), destruction (ksaya), and destruction-cumsubsidence (ksayopasama). Getting transformed in own-nature (svabhava), the soul (jiva) itself is the doer (karta) of own dispositions (bhava); the soul (jiva) is not the doer (karta) of the material-karmas (dravyakarma, pudgala-karma). This is the Word of the Omniscient Lord. The soul (jiva) due to its own karma-consciousness (bhavakarma) becomes the doer (karta) and the enjoyer (bhokta). Being enveloped with delusion (moha), it wanders, with-end (santa) or without-end (ananta), in this world (samsara). For the potential (bhavya) souls with discerning XVI

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Preface intellect, the path to liberation consists in following the conduct (caritra) that is rid of attachment (raga) and aversion (dvesa), and to get equipped with right-perception (samyagdarsana) and right-knowledge (samyagjnana). The auspicious (subha) modifications (parinama) of the soul (jiva) are merit (punya) and the inauspicious (asubha) modifications of the soul (jiva) are demerit (papa). Through these modifications the matter (pudgala) gets transformed into the material-karmas (dravyakarma). The influx-of-merit (punyasrava) takes place in the soul (jiva) that has commendable (prasasta) attachment (raga), compassion (anukampa), and absence-of-evil-inclinations (citta-akalusata). Excessive negligent-activity (pramada-carya), evil-inclination (kalusata), hankering after sensual-pleasures (visaya-lolupata), causing anguish to others (para-paritapa), and slandering others (para-apavada), are causes of influx-of-demerit (papasrava). The disposition (bhava) that causes the influx (asrava) of either merit (punya) or demerit (papa) makes the soul (jiva) 'paracaritra', i.e., with conduct (caritra) based on the others. If the soul (atma), sullied with dispositions (bhava) of attachment (raga), etc., due to being bound with the karmas, engages in auspicious (subha) and inauspicious (asubha) activities on rise of such dispositions (bhava), then, it gets into bondage (bandha) with the material-karmas (pudgala karma). In the absence of the cause (hetu) of bondage (bandha) [delusion (moha), attachment (raga) and aversion (dvesa)], the knowledgeable-soul (jnani), as a rule, is shielded from the influx (asrava) of karmas, and in the absence of the influx (asrava), (fresh) karmas do not bind with it. When the soul (jiva) gets rid of transformations due to the deluding (mohaniya) karmas, its cognition (upayoga) turns into pure-cognition (suddhopayoga). It then adopts conduct (caritra) based on the own-nature (svabhava) of the soul - svasamaya or svacaritra. From the real point-of-view (niscaya naya), the soul (atma) itself, when established in the trio of right-perception (samyaktva, samyagdarsana), right-knowledge (samyagjnana), and right-conduct (samyakcaritra), is the real (niscaya) path to liberation (moksa). It does not perform XVII

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Pancastikaya-samgraha activities, like anger (krodha), and does not give up what it inherently holds - knowledge (jnana) and perception (darsana). Undivided interest (ruci) in own-soul is right-perception (samyaktva, samyagdarsana), knowledge of own-soul is right-knowledge (samyagjnana), and unwavering experience (anubhuti) of own-soul is right-conduct (samyakcaritra). These three - the indiscrete Three-Jewels (abheda ratnatraya) - constitute the real (niscaya) path to liberation (moksa). The soul (iva) with devotion to the Arhat, the Siddha, their idols (pratima), the Scripture (agama, sastra), the congregation of ascetics (munigana), and the knowledge (jnana), gets bound with excessive merit (punya). However, it (such devotion) does not destroy the karmas. The soul (jiva) which, with devotion to the Arhat, the Siddha, their idols (pratima) and the Scripture (agama, sastra, jinavani), observes supremerestraint (parama samyama) and performs austerities (tapa), goes to the celestial-world (devaloka). It would attain liberation (moksa) in another birth as a human being (manusya), after getting established in the puresoul-substance (suddhatmatattva). So, do not entertain even the slightest of attachment (raga) for any object. This way, the potential (bhavya) soul (jiva) becomes without-attachment (vitaraga) and crosses the ocean of worldly-existence (samsara). The soul (atma) attains, as never before, the state of liberation (Siddha). It darts up and reaches the end of the universe (loka). Such a soul (atma), on its own, becomes all-knowing (sarvajna), all-perceiving (sarvalokadarsi), and experiences sense-independent (atindriya) happiness that is infinite, without-impediment (avyabadha), self-born, and incorporeal (amurtika). The Siddha do not exhibit the attributes of the worldly-souls (jiva), though not altogether rid of these attributes. The liberated-souls (Siddha) are without the body and beyond description through words. We are fortunate in having access to two extremely helpful commentaries on Pancastikaya-samgraha. One, called 'Samayavyakhya', is by Acarya Amotacandra (circa 10th century Vikrama Samvatl (VS)]. This commentary is brief and to-the-point; at places, it is too technical and complex for the general reader. Two, called "Tatparyavrtti', is by Acarya 1 Gregorian Year 2000 CE corresponds with Year 2057 in the Vikrama Samvat (VS) calendar. .. . .. . . .. . . . . . . . . . . . .. . XVIII

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Preface Jayasena (circa 12th century VS). This commentary is more elaborate and explains the tenets expounded by Acarya Kundakunda in simpler terms and language. In fact, the commentary by Acarya Jayasena also helps the general reader, earlier left perplexed, to comprehend the complex statements made by Acarya Amrtacandra in his commentary. Some Important Tenets of Jaina Epistemology Soul substance (jiva dravya) is ubiquitous but unseen. The driving force within each one of us, it has been, since time immemorial, a subject natter of research by philosophers, religious leaders and laity. Still, ambiguity and misconceptions prevail as regard its real nature. Some negate the existence of the soul and attribute consciousness to the union of four basic substances - earth (prthivi), water (jala), fire (agni), and air (vayu); death leads to its annihilation. Some believe it to be momentary, devoid of self-existence. Still others consider it a product of illusion (maya) or ignorance (avidya) as all objects are manifestations of Brahmaoften described as 'Existence-Thought-Bliss' (sat-cid-ananda); only the one eternally undivided Brahma exists. All such conceptions are based on absolutism like: existence (bhavaikanta) or non-existence (abhavaikanta), non-dualism (advaita-ekanta) or separateness (prthaktva-ekanta), and permanence (nityatva-ekanta) or momentariness (ksanika-ekanta). Jaina epistemology goes beyond the superficial and examines the objects of knowledge from all possible points-of-view. It asserts that the entity (dharmi) and its attributes (dharma) are neither absolutely dependent (apeksika) nor absolutely independent (anapeksika). Only an entity which has general (samanya - concerning the substance, dravya) and particular (visesa - concerning the mode, paryaya) attributes can be the subject of knowledge. Substance (dravya) without its attributes (guna) and attributes without its substance cannot be the subject of valid knowledge; only their combination can be the subject of valid knowledge. Teachings contained in the Jaina Scripture revolve around the soulsubstance (jiva dravya), its attributes and modes, and its distinctiveness . . . . .. .. . . . . . . . . . .. . . . . . XIX

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Pancastikaya-samgraha from other substances. Every statement is made from a particular pointof-view (naya) that must be ascertained to understand the true meaning of the assertion. Some important tenets of Jaina epistemology are described here as aid to understanding the profound teachings contained in the Holy Scripture 'Pancastikaya-samgraha' by Acarya Kundakunda. Without understanding and appreciating these tenets, the reader is likely to get confounded and even misguided. 3771 chlaig 3iTT RIIGIC - anekantavada and syadvada A thing or object of knowledge has infinite characters (i.e., it is anekantatmaka); each character can be analyzed and grasped individually. Anekantavada, the doctrine of non-absolutism, is the basic understanding of the complexity of the reality and the necessity of looking at it from different points-of-view. Acarya Amrtacandra, in Purusarthasiddhyupaya, has termed the doctrine of non-absolutism - anekantavada - as the root of the Jaina Scripture. Without a clear understanding of this gem of Jainism, men of this world are like the blind men of the parable (of six blind men and the elephant); they insist on their partial knowledge being accepted as the whole truth: परमागमस्य बीजं निषिद्धजात्यन्धसिन्धुरविधानम्। Hahomarufamfuani farteneri 74HCR 11 (2) I bow to anekanta [(the doctrine of) manifold points-of-view - nonabsolutism), the root of unmatched Jaina Scripture, that reconciles the partial viewpoints of men, born blind, about the elephant, and which removes all contradictions about the nature of substances by apprehending the reality through multiplicity of viewpoints. Syaduada is the expression of anekantavada in logical and predicational form. Each individual character of the object-of-knowledge is called a naya. A naya thus reveals only a part of the totality, and should not be mistaken for the whole. A synthesis of different viewpoints is achieved by the doctrine of conditional predication - syadvada - wherein every viewpoint is able to retain its relative importance. Syadvada, which . . . . . . . . . . . . . . . . . . .. XX

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Preface literally signifies assertion of possibilities, seeks to ascertain the meaning of the object-of-knowledge from all possible standpoints. Its chief merit is the anekanta, or many-sided view of logic. This, it would be seen at once, is most necessary in order to acquire complete knowledge about anything. Acarya Samantabhadra's Svayambhustotra: एकान्तदृष्टिप्रतिषेधि तत्त्वं प्रमाणसिद्धं तदतत्स्वभावम् / raun yurtdi ufqet FTTETTAT HANTHISIGUE CRI: 11 (8-8-88) O Lord Suvidhinatha! With the light of your omniscience you had promulgated the nature of the reality in a manner which contradicts the absolutist (ekanta) point-of-view, well-founded, and incorporates the principle of predication involving both, the affirmation and the negation, depending on the point-of-view. Others have not been able to view the nature of the reality in such light. The particle 'syad' in a sentence qualifies the acceptance or rejection of the proposition or predication. It refers to a 'point-of-view' or 'in a particular context' or 'in a particular sense'. The 'vada' presents a theory of logic and metaphysics. Syadvada means a theory of predication of the reality from different points-of-view, in different contexts or from different universes of discourse. Syadvada is the expression of the pictures of the reality obtained from different points-of-view in definitive and determinate logical predications. There is no uncertainty or vacillation in the expression. Syaduada promotes catholic outlook of many-sided approach to the problem of understanding the reality. It is anti-dogmatic and presents a synoptic picture of the reality from different points-of-view. Syadvada expresses protest against the one-sided, narrow, dogmatic and fanatical approach to the problems of the reality. It affirms that there are different facets of the reality and these have to be understood from various points-of-view by the predications of affirmation, negation and indescribability. Acarya Samantabhadra's Aptamimamsa: स्याद्वादः सर्वथैकान्तत्यागात् किंवृत्तचिद्विधिः / HATHIAATUST hangefastach: 11 (808) . . . . . . . . . . XXI

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Pancastikaya-samgraha Discarding the absolutist (ekanta) point of view and observing the practice of using the word 'kathancit'-'from a certain viewpoint', or 'in a respect', or 'under a certain condition' - is what is known as syadvada - the doctrine of conditional predication. It embraces the seven limbs (saptabhanga) of assertion, the one-sided but relative method of comprehension (naya), and also the acceptance and rejection of the assertion. Syaduada consists in seven vocal statements adorned by the qualifying clause 'in a way' - syad. When in regard to a single entity - soul, etc. - an enquiry is made relating to its attribute - existence, etc. - with an allround examination there is the possibility of seven statements, adorned by the term 'quodammodo' or 'in a way' (syad). This is called the 'sevennuance system' (saptabhangi). When something is stated about a substance, viewed through a flux of modifications, there would be seven modes of predication. (see Pancastikaya-samgraha, verse 14, p. 29-34.) Things are neither existent nor non-existent absolutely. Two seemingly contrary statements may be found to be both true if we take the trouble of finding out the two points-of-view from which the statements were made. For example, a man may be a father with reference to his son, and a son with reference to his father. Now it is a fact that he can be a son and a father at one and the same time. A thing may be said to be existent in a way and non-existent in another way, and so forth. Syaduada examines things from seven points-of-view, hence the doctrine is also called saptabhangi naya (sevenfold method of relative comprehension). The primary modes of predication are three - syad-asti, syad-nasti and syadavaktavya; the other four are obtained by combining these three. Every object admits of a four-fold affirmative predication (svacatustaya) with reference to its own substance (svadravya), own space (svaksetra), own time (svakala), and own nature (svabhava). Simultaneously a fourfold negative predication is implied with reference to other substance (paradravya), other space (paraksetra), other time (parakala), and other nature (parabhava). The substance of an object not only implies its svadravya but differentiates it from paradravya. It becomes logically necessary to locate a negation for every affirmation and vice-versa. We must not only perceive a thing but also perceive it as distinct from other XXII

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Preface things. Without this distinction there cannot be true and clear perception of the object. When the soul, on the availability of suitable means, admits of the four-fold affirmation with respect to svadravya, suaksetra, svakala, and svabhava, it also admits of the four-fold negation with respect to paradravya, paraksetra, parakala, and parabhava. The attributes of existence and non-existence in an object are valid from particular standpoints; the validity of the statement is contingent on the speaker's choice, at that particular moment, of the attribute that he wishes to bring to the fore as the other attributes are relegated to the background. There is conditional affirmation of a substance, from a particular point-of-view and conditional negation from another point-of-view. Two views, existence and non-existence, are not without any limitation; these views are neither totally inclusive nor totally exclusive to each other. Leaving out the limitation will lead to nihilistic delusion. Affirmation, when not in conflict with negation, yields the desired result of describing truly an object of knowledge. Only when affirmation and negation are juxtaposed in mutually non-conflicting situation, one is able to decide whether to accept or reject the assertion. This is how the doctrine of conditional predication (syadvada) establishes the Truth. The seven modes of predication may be obtained in the case of pairs of opposite attributes like eternal and non-eternal, one and many, and universal and particular. These pairs of opposites can very well be licated of every attribute of the reality. In case of contradictory propositions, we have two opposite aspects of the reality, both valid, serving as the basis of the propositions. Hence there is neither doubt nor confusion; each assertion is definite and clear. This seven-fold mode of predication (saptabhangi) with its partly meant and partly non-meant affirmation (vidhi) and negation (nisedha), qualified with the word 'syad' (literally, in some respect; indicative of conditionality of predication) dispels any contradictions that can occur in thought. The student of metaphysics in Jainism is advised to mentally insert the word 'syad before every statement of fact that he comes across, to warn him that it has been made from one particular point-of-view, which he must ascertain. viewpoints of absolute existence, oneness, permanence, and describability, and their opposites - absolute non-existence, manyness, . . . . . . XXIII

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Pancastikaya-samgraha non-permanence, and indescribability - corrupt the nature of the reality while the use of the word 'syad' (conditional, from a particular standpoint) to qualify the viewpoints makes these logically sustainable. Acarya Samantabhadra's Svayambhustotra: अनवद्यः स्याद्वादस्तव दृष्टेष्टाविरोधतः स्याद्वादः। SART 7 RIIGIGI Face T i gaRIRIIGIG: 11 (78-3-836) O Supreme Sage! Being qualified by the word 'syad' (meaning, conditional, from a particular standpoint), your doctrine of conditional predication (syaduada) is flawless as it is not opposed to the two kinds of valid knowledge (pramana) - direct (pratyaksa) and indirect (paroksa). The wisdom propounded by the others, not being qualified by the word 'syad', is fallacious as it is opposed to both, the direct as well as the indirect knowledge. Realities of bondage and liberation, causes of these, attributes of the soul that is bound with karmas and the soul that is liberated, can only be incontrovertibly explained with the help of the doctrine of conditional predication (syaduada), certainly not by absolutist (ekanta) views. Syadvada and kevalajnana are the foundational facts of knowledge. The difference between the two is that kevalajnana is the complete and allembracing knowledge of the reality while syaduada is the conditional predication of the individual propositions of the knowledge obtained in kevalajnana. Kevalajnana is the direct experience and syadvada is its indirect expression. All scriptural-knowledge (srutajnana) is syaduada. Acarya Samantabhadra's Aptamimamsa: स्याद्वादकेवलज्ञाने सर्वतत्त्वप्रकाशने / 9G: HEIGHT LEG Jatropria da II (804) Syadvada, the doctrine of conditional predication, and kevalajnana, omniscience, are both illuminators of the substances of reality. The difference between the two is that while kevalajnana illumines directly, syaduada illumines indirectly. Anything which is not illuminated or expressed by the two is not a substance of reality and hence a non-substance (avastu). @ @ . . . . . . . . . . XXIV

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Preface प्रमाण और नय - pramana and naya Objects possess innumerable attributes and may be conceived from as many points-of-view, i.e., objects truly are subject to all-sided knowledge (possible only in omniscience or kevalajnana). What is not composed of innumerable attributes, in the sphere of the three times, is also not existent, like a 'sky-flower'. Acarya Samantabhadra's Aptamimansa: तत्त्वज्ञानं प्रमाणं ते युगपत्सर्वभासनम् / ShHhla 77 431H PIIGIGFuay 11 (808) O Lord ! As per your teaching, that by which substances (souls and non-souls) are rightly known, or knowledge alone, is pramana (lit. the method of knowledge). Pramana is of two kinds: first, direct (pratyaksa) - omniscience (kevalajnana) - which knows the whole range of objects of knowledge simultaneously, without gradation - akramabhavi, and second, indirect (paroksa), which knows the objects of knowledge partially and in succession - kramabhavi. Knowledge in succession features the doctrine of conditional predication (syadvada) and ascertainment, without contradiction, of one particular state or mode of the object, called naya. The ordinary human being cannot rise above the limitations of his senses; his apprehension of the reality is partial and it is valid only from a particular viewpoint. This leads to the concept of 'naya". When ordinary human knowledge is partial, a new method of stating our approach to the complex reality had to be devised, and that is the doctrine of conditional predication - syaduada. Thus, syaduada is the direct result of the strong awareness of the complexity of the object of knowledge and the limitation of human apprehension and expression. Acarya Umasvami's Tattvarthasutra: WHITHERTTA: 11(%-EUR) The knowledge (of the seven categories) is attained by means of pramana and naya. Pramana is of two kinds, namely, for oneself (svartha) and for others (parartha). All forms of knowledge, except scriptural knowledge, XXV

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Pancastikaya-samgraha constitute pramana for oneself. But scriptural knowledge is of both kinds - for oneself and for others. Valid knowledge or knowledge itself constitutes pramana for oneself and knowledge in form of words constitutes pramana for others. The naya are divisions of pramana. To comprehend the object from one particular standpoint is the scope of naya (the one-sided method of comprehension). Naya comprehends one specific attribute of the object but pramana - valid knowledge - comprehends the object in its fullness. Pramana does not make distinction between the substance and its attributes but grasps the object in its entirety. But naya looks at the object from a particular point-of-view and puts emphasis on a particular aspect of the object. Both pramana and naya are forms of knowledge; pramana is sakaladesa - comprehensive and absolute, and naya is vikaladesa - partial and relative. Naya looks at the object from a particular point-of-view and presents the picture of it in relation to that view; the awareness of other aspects is in the background and not ignored. Thus, partial knowledge from a particular point-of-view that is under consideration is the object of naya and it helps in accuracy of expression through illustration (drstanta). Naya deals only with the particular pointof-view of the speaker and does not deny the remaining points-of-view, not under consideration at that time. Pramana is the source or origin of naya. It has been said in the Scripture, "On the acquisition of knowledge of a substance derived from pramana, ascertaining its one particular state or mode is naya." Naya is neither pramana nor apramana (not-pramana). It is a part of pramana. A drop of water of the ocean can neither be considered the ocean nor the non-ocean; it is a part of the ocean. Similarly, a soldier is neither an army nor a non-army; he is a part of the army. The same argument goes with naya. Naya is partial presentation of the nature of the object while pramana is comprehensive. Naya does neither give false knowledge nor does it deny the existence of other aspects of knowledge. There are as many naya as there are points-of-view. As regard the fruit of pramana, there is satisfaction in the attainment of knowledge. The soul, whose knowledge-nature is clouded by the foreign matter of karmas, finds satisfaction in determining the nature of substances with the help of the senses. That is spoken of as the fruit of . . .. . . . . . . . . . .. . . . . .. . .. XXVI

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Preface knowledge (or of pramana). Or the attainment of equanimity (upeksa) and the destruction of ignorance (ajnana) may be considered the fruit. Equanimity is freedom from attachment and aversion. Also, on the destruction of darkness, that is ignorance, the self attains the power of discrimination between what needs to be accepted and rejected. (see Acarya Samantabhadra's Aptamimansa, verse 102.) Acarya Umasvami's Tattvarthasutra: नैगमसंग्रहव्यवहार सूत्रशब्दसमभिरूद्वैवंभूता नयाः॥ (1-33) The figurative - naigama, the generic - samgraha, the systematic - vyavahara, the straight - rjusutra, the verbal - sabda, the conventional - samabhirudha, and the specific - evambhuta are the standpoints (naya). These terms are now defined briefly. The figurative standpoint (naigama naya) takes into account the purpose or intention of something which is not yet accomplished. For instance, a person with an axe in his hand is asked by someone for what purpose is he going. The person replies that he is going to fetch a wooden measure (prastha). But at that time the wooden measure is not present; the reference to the wooden measure is the mere intention to make it. Such instance of general custom where the intention alone of accomplishing a task is referred to as the basis for speech is the figurative standpoint (naigama naya). The generic standpoint (samgraha naya) is that which comprehends different substances, belonging to the same class, under one common head. For instance, the words existent (sat), substance (dravya), and jar (ghata). The word 'existent' (sat) groups together, without distinction, all substances characterized by existence as per the general rule of perception and discernment. Further, when the word 'substance' (dravya) is mentioned, the soul, the non-soul, etc., and their subdivisions are grouped together, as all these fulfill the definition of substance. When the word 'jar' (ghata) is mentioned, it includes all jars which are inferred from the word 'jar' and its perception and discernment. Other things also are the subject matter of the generic point of view (samgraha naya) in the same way. . . . . . . . . . .. . . . . . .

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Pancastikaya-samgraha The division of reality or objects comprehended by the generic viewpoint, in accordance with the rule, is the systematic standpoint (vyavahara naya). What is the rule? The rule is that the analysis or division into subclasses proceeds in the order of succession. It is as follows. That, which is comprehended as existence by the generic view, without reference to the particular objects, is not conducive to the ways of the world. Hence the systematic standpoint is sought. That which 'exists' (sat) is either a substance or an attribute. Social intercourse is not possible even by the word 'substance' (dravya) of the generic standpoint, without its subdivisions like the soul (jiva) and the non-soul (ajiva). Further, the soul (iva) and the non-soul (ajiva), solely from the generic standpoint, are not conducive to worldly occupations. Hence these are further subdivided into the deva, infernal beings, etc., and jar, etc., by resorting to the systematic standpoint (vyavahara naya). This standpoint operates up to the point beyond which no further subdivisions are possible. That, which addresses the straightforward (present) condition, is the straight viewpoint (rjusutra naya). This viewpoint leaves out things of the past and the future and comprehends the present mode of things, as no practical purpose can be served by things past and things unborn. It confines itself to the present moment. It is contended that it would violate the ways of the world. No. Only the object of this viewpoint is indicated here. The intercourse of the world is promoted by the aggregate of all the viewpoints. The verbal viewpoint (sabda naya) is intent on removing the anomalies or irregularities with regard to gender, number, case, etc. Although the original text highlights many irregularities, just two of these are mentioned here. Irregularity of gender (lingavyabhicara) - puspa, taraka and naksatra - these are of different genders. Yet these are used as substitutes. Irregularity of time (kalavyabhicara) - 'visvadesvasya putro janita' - 'A son who has seen the world will be born to him.' Here, what will take place in the future (i.e., seeing the world) is spoken of as having taken place in the past. Though such usage prevails by convention or custom, yet the verbal viewpoint considers it improper as words with different meanings cannot be clubbed. If this is opposed to what is universally current, let it be so. Here truth is investigated; medical treatment (medicine) does not satisfy the whimsies of the patient! XXVIII

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Preface As it consists of forsaking several meanings, it is called the conventional viewpoint (samabhirudha naya). It gives up the several meanings and becomes current in one important sense. For instance, the word 'gau'has several meanings such as speech but, by convention, it has come to denote the cow. Or, words are employed to convey the knowledge of the objects. That being so, from every word arises knowledge of one particular object. Hence it is useless to employ synonyms. With the change of the word, the meaning too must change. The conventional viewpoint (samabhirudha naya) abandons several meanings of the word. For instance, 'Indra', sakra'and 'purandara'are three words that are used to describe the lord of the celestial being. But these must have three meanings. 'Indra'means the one who is endowed with authority and supremacy, 'sakra' means the strong one, and 'purandara' means the one who destroys cities. Same kind of distinction applies to all words. The important sense of the word, ignoring its several meanings, becomes the conventional viewpoint (samabhirudha naya). For instance, "Where do you reside?" The answer is, "I reside in myself." Why? It is because one substance cannot reside in another. If, on the other hand, one thing can reside in another, then there would be knowledge and colour, etc., in the sky. That which determines or ascertains an object as it is in its present state or mode is called the specific viewpoint (evambhuta naya). According to this standpoint, a word should be used to denote an object only when it is in the state which the word connotes. When he issues commands, then only is he the lord (Indra). And at that time he is neither the consecrator nor the worshipper. Only when it goes, it is the cow, and not when it stands still or lies down. Or that, which determines a soul by its present mode of knowledge, is the actual standpoint. For example, the soul which cognizes Indra is Indra, and that which cognizes fire is fire. The seven standpoints (naya) are successively of finer scope or smaller extent, and the succeeding standpoint is dependent on the one preceding it. These points govern the order of their mention in the sutra. Each preceding naya has greater range and divergence than the succeeding one. Since the substance has infinite characteristics, the standpoints are of numerous subdivisions. All naya, with either primary or secondary importance, are interdependent, and a harmonious combination of these paves the way to right faith (samyagdarsana). These are like the cotton XXIX

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Pancastikaya-samgraha threads which, when interwoven in the proper form, produce cloth that wards off cold and provides comfort to the body. But if each thread remains independent and separate, the purpose is not served. The standpoints (naya) are a part of scriptural knowledge (srutajnana). These have been divided into seven kinds on the basis of their substratum. The substrata are three: convention (upacara), meaning (artha), and word (sabda). The figurative (naigama) relies primarily on convention (upacara); still, it is also arthanaya. The generic (samgraha), the systematic (vyavahara), and the straight (rjusutra) are arthanaya. The remaining three - the verbal (sabda), the conventional (samabhirudha) and the specific (evambhuta)- are sabdanaya. A particular standpoint (naya), when treated as absolute (independent of other naya), is wrong (mithya) knowledge. When treated as relative (dependent on other naya) it constitutes right (samyak) knowledge. Acarya Samantabhadra's Svayambhustotra: य एव नित्यक्षणिकादयो नया मिथोऽनपेक्षाः स्वपरप्रणाशिनः / a ta ara faune a a: quan: Fausucalfiut: 11 (83-8-88) O Unblemished Lord Vimalanatha! Those who hold the one-sided, standalone points of view such as describing a substance absolutely permanent (nitya) or transient (ksanika), harm themselves and others, but, as you had proclaimed, when the assertions are understood to have been made only from certain standpoints, these reveal the true nature of substances, and, therefore, benefit self as well as others. निश्चय और व्यवहार - niscaya and vyavahara The Scripture uses two broad classifications of standpoints (naya): 1) In terms of the substance (dravya) and the mode (paryaya) - the dravyarthika naya and the paryayarthika naya. Dravyarthika naya refers to the general attributes of the substance, and paryarthika naya refers to the constantly changing conditions or modes (paryaya) of the substance. @ @ . . . . . . . . . . . . . . . . XXX

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Preface 2) In terms of the real or transcendental (niscaya) and the empirical (vyavahara)-the niscaya naya and the vyavahara naya. Niscaya naya (fagele 721) - It represents the true and complete pointof-view. There is no distinction between the substance (dravya) and its qualities (guna) and there is no figurative (upacarita) suggestion in the statement. "The soul is one with the wealth of its attributes." Transcendental point-of-view (niscaya naya) has two main subdivisions: a) suddha niscaya naya (Ples Fight 2) - It holds the self in its pure and unconditioned state (the nirupadhi state) that has no associated karmic contamination. Disentangled from all its material environment and limitations, the self radiates in its pristine glory through the wealth of its infinite qualities. Pure and unalloyed expression of the nature of the self is the topic of suddha niscaya naya - e.g., "Omniscience (kevalajnana) is the soul." b) asuddha niscaya naya ( 379105 Fageret 72 ) - This naya contemplates the self as caught in the meshes of material environment (the sopadhi state). The presence of karmic contamination makes it impure or asuddha. Its intrinsic glory is dimmed but still it is viewed as a whole with its complete nature as expressed in its attributes though somewhat warped by alien influences - e.g., "Sensory knowledge, etc., (matijnanadi) is the soul," and "Attachment, etc., (ragadi) is the soul." Vyavahara naya (@der 721) - The empirical point-of-view (vyavahara naya) makes distinction between the substance (dravya) and its qualities (guna) and there may be figurative (upacarita) suggestion in the statement. The term vyavahara implies analysis of the substance (dravya) with differentiation of its attributes (guna) from the underlying substance. The complex nature of the self is analyzed with respect to its diverse qualities, and attention is directed to any particular attribute that may be of current interest. The empirical point-of-view (vyavahara naya), too, has two main subdivisions: a) sadbhuta vyavahara naya ( HHA ZER 72) - The term sadbhuta implies the intrinsic nature of the thing. Though XXXI

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Pancastikaya-samgraha essentially inseparable, this naya makes distinction between the substance (dravya) and its subdivisions like qualities (guna), modes (paryaya), nature (svabhava) and agent (karaka). This naya envisages distinction in an indivisible whole. Sadbhuta vyavahara naya has two subcategories: a-1) anupacarita sadbhuta vyavahara naya (3714afa HG 240ER 7) - This naya holds the self in its pure and uncontaminated state (nirupadhi state) but makes distinction between the substance (dravya) and its attribute (guna)- e.g., "Omniscience (kevalajnana) is the attribute of the soul," and "Right faith, knowledge and conduct constitute the path to liberation." a-2) upacarita sadbhuta vyavahara naya ( 34afa Hua ET T) - This naya holds the self as caught in the meshes of material environment (sopadhi state) and makes distinction between the substance (dravya) and its attribute (guna) - e.g., "Sensory knowledge (matijnana) is the attribute of the soul." b) asadbhuta vyavahara naya ( 3147A TER 72) - The term asadbhuta implies importation of alien substance or its qualities into the substance under consideration or its qualities. In essence, asadbhuta vyavahara naya envisages oneness in essentially distinct substances. The expression under this naya is figurative; e.g., an 'earthen-pot' is conventionally termed as a 'ghee-pot' due to its usage. Asadbhuta vyavahara naya, too, has two subcategories: b-1) anupacarita asadbhuta vyavahara naya (3714afra 3T4G 2ar Te) - This naya makes no distinction between two substances that stay together and appear to be indistinct. Anupacarita has no metaphorical or figurative implication. For example, the statement, "This body is mine," is sanctioned by the intimate interrelation that exists between the soul and the body. Another example of this naya is, "The soul is the cause of material-karmas (dravyakarma)." b-2) upacarita asadbhuta vyavahara naya ( 34afa . .. . . . . . . . . . . . . . . . . . . . . . XXXII

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Preface असद्भूत व्यवहार नय) - Upacarita is usage sanctified by convention but with no intrinsic justification. Here the alien thing with which the self is identified lacks intimate relation that exists between the soul and the body; e.g., "My ornament." Only in a figurative sense can one call the ornament as one's own; similarly, certain individuals, the son or the wife, as one's own. Identification of the self with other things is a figurative and transferred predication and that is upacarita asadbhuta vyavahara naya. Though the transcendental point-of-view (niscaya naya) and the empirical point-of-view (vyavahara naya) differ in their application and suitability, both are important to arrive at the Truth. The former is real, independent, and focuses on the whole of substance. The latter is an imitation, dependent, and focuses on the division of substance. The pure, transcendental point-of-view (niscaya naya) expounded by those who have actually realized the Truth about the nature of substances is certainly worth knowing. For those souls who are in their impure state (like the householder engaged in virtuous activity) the empirical point-ofview (vyavahara naya) is recommended. The beginner is first trained through the empirical point-of-view (vyavahara naya). Just as it is not possible to explain something to a non-Aryan except in his own nonAryan language, in the same way, it is not possible to preach spiritualism without the help of the empirical point-of-view (vyavahara naya). However, the discourse is of no use if the learner knows only the empirical point-of-view (vyavahara naya); the transcendental point-of-view (niscaya naya) must never be lost sight of. Just like for the man who has not known the lion, the cat symbolizes the lion, in the same way, the man not aware of the transcendental point-of-view (niscaya naya) wrongly assumes the empirical point-of-view (uyavahara naya) as the Truth. The learner who, after understanding the true nature of substances from both points-of-view, the transcendental as well as the empirical, gets unbiased toward any of these reaps the full benefit of the teachings. Attainment of the state of without-attachment (vitaraga) is possible only by relying on both points-of-view, the real (niscaya) and the empirical (vyavahara). When applied in relation to each other, these two points-of . . . . . . . . . . XXXIII

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Pancastikaya-samgraha view become the goal (sadhya) and the means (sadhaka) of each other. Absolutistic reliance on any of these cannot provide liberation. (see also Pancastikaya-samgraha, explanatory note on verse 172, p. 327-328.) Gou, IUT site qufa - dravya, guna and paryaya Acarya Kundakunda's Pravacanasara: अपरिच्चत्तसहावेणुप्पादव्वयधुवत्तसंबद्धं / TRUTH 4 HIGIT4 Gafe quifa II ( 3-) That which does not leave its own nature (of existence - sat), characterized by origination (utpada), destruction (vyaya) and permanence (dhrauvya), and endowed with modes (paryaya) and qualities (guna), is a substance (dravya). Acarya Umasvami's Tattvarthasutra: quruefuata 501411 (4-36) That which has qualities and modes is a substance. Gollsten FLUTT TUTT: 11 (4-89) Those that have substance (dravya) as their substratum and are not themselves the substratum of other qualities are qualities (guna). That in which qualities (guna) and modes (paryaya) exist is a substance (dravya). What are qualities and what are modes? Those characteristics which exhibit association (anvaya) with the substance are qualities. Those characteristics which exhibit distinction or exclusion (uyatireka) - logical discontinuity, "when the pot is not, the clay is," - are modes. A substance possesses both. That which makes distinction between one substance and another is called a quality, and the particular state of a substance is called a mode. The substance (dravya) is inseparable (residing in same substratum - ayutasiddha) from its qualities, and permanent (nitya). That which distinguishes one substance from all others is its distinctive ......... XXXIV

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Preface quality. Only the presence of this quality makes it a substance. If such distinctive characteristics were not present, it would lead to intermixture or confusion of substances. For instance, souls are distinguished from the matter by the presence of qualities such as knowledge. The matter is distinguished from the souls by the presence of form (colour), etc. Without such distinguishing characteristics, there can be no distinction between the souls and the matter. Therefore, from the general point-ofview, knowledge, etc., are qualities always associated with the soul, and form, etc., are qualities always associated with the matter. For instance, in living beings, these qualities are knowledge of pitcher, knowledge of cloth, anger, pride, etc., and in matter these qualities are intense or mild odour, colour, etc. Knowledge is a quality (guna) of the substance-of-soul (iva dravya) but it is subject to change; for example, it can change from sory knowledge to scriptural knowledge. Such changes are modes (paryaya) of the quality (guna) called knowledge. The collection or aggregate of qualities (guna) and modes (paryaya), which somehow is considered different from these, is called a substance (dravya). If the aggregate were completely the same, it would negative both, the substance and the qualities. From the point-of-view of designation (samjna), etc., qualities are different from the substance. Yet, from another point-of-view, qualities are not different from the substance as they partake of the nature of substance and are not found without the substance. Whatever condition or form the substance, such as the medium of motion, takes, that condition or form is called its modification (parinama). It is of two kinds, without a beginning and with a beginning. The substance (dravya) forms the substratum of qualities (guna) and modes (paryaya). The substance (dravya) and its qualities (guna) are inseparable and yet the substance is not the same as its qualities nor the qualities same as the substance, though the substance manifests its nature through qualities. The substance without qualities and qualities dissociated from the underlying substance would all be meaningless abstractions. Hence, in the world of reality, there can be no existence of either dravya or guna independent of each other. Qualities (guna) remain permanently in the substance (dravya) while the modes (paryaya) change. . . . . . . . XXXV

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Pancastikaya-samgraha General (samanya) and specific (visesa) qualities (guna) All objects have two kinds of qualities (guna)-the general (samanya), and the specific (visesa). The general qualities express the genus (jati) or the general attributes, and the specific qualities describe the constantly changing conditions or modes. Consciousness (cetana) is a specific (visesa) attribute of the soul when viewed in reference to the non-souls but a general (samanya) attribute when viewed in reference to other souls. In a hundred pitchers, the general quality is their jar-ness, and the specific quality is their individual size, shape or mark. Thousands of trees in a forest have tree-ness (urksatva) as the general (samanya) attribute but each tree has specific (visesa) attributes, distinguishing these as neem tree, oak tree or palm tree. Acarya Samantabhadra's Svayambhustotra: यथैकशः कारकमर्थसिद्धये समीक्ष्य शेषं स्वसहायकारकम् / eta HiarifagianCT P Turusichmua: 11 (83-2-8?) Just as the two mutually supportive causes, the substantial cause (upadana karana) and the instrumental cause (nimitta karana), result in the accomplishment of the desired objective, in the same way, your doctrine that postulates two kinds of attributes in a substance, general (samanya) and specific (visesa), and ascertains its particular characteristic (naya) depending on what is kept as the primary consideration for the moment while keeping the other attributes in the background, not negating their existence in any way, accomplishes the desired objective. When the expression makes the general (samanya) aspect as its subject, the specific (visesa) aspect becomes secondary and when the expression makes the specific aspect as its subject, the general aspect becomes secondary; this is achieved by using the word 'syad'in expression. Acarya Mailladhavala's Nayacakko: अत्थित्तं वत्थुत्तं दव्वत्त पमेयत्त अगुरुलहुगत्तं / CHE EIGTUIGT 47144 Fate II (82) These ten qualities: existence (astitva), activity or arthakriya (vastutua), power of changing modes (dravyatva), power of being XXXVI

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Preface known (prameyatva), power of maintaining distinction with all other substances (agurulaghutva), having space-points (pradesavattva), consciousness (cetanatua), lifelessness (acetanatua), corporealness - having a form (murtatva), and incorporealness - without having a form (amurtatva) are general (samanya) qualities of substances. णाणं दंसण सुह सत्ति रूवरस गंध फास गमणठिदी। वट्टणगाहणहेउमुत्तममुत्तं खु चेदणिदरं च // (13) These sixteen qualities: knowledge (jnana), perception (darsana), happiness (sukha), strength (virya), colouration (rupa), taste (rasa), smell (gandha), touch (sparsa), assistance in motion (gatihetutva), assistance in rest (sthitihetutva), assistance in continuity of being through gradual changes (vartanahetutva), assistance in providing accommodation (avagahanahetutva), corporealness - having a form (murtatva), incorporealness - without having a form (amurtatva), consciousness (cetanatva), lifelessness (acetanatua) are specific (visesa) qualities of substances. Every substance (dravya) has eight general (samanya) qualities; the substance of soul (jiva dravya) does not have the qualities of lifelessness (acetanatva) and corporealness (murtatva) out of the ten mentioned above. Six specific (visesa) qualities are present in the jiva dravya - knowledge Gjnana), perception (darsana), happiness (sukha), strength (virya), incorporealness (amurtatva), and consciousness (cetanatva). The matter (pudgala) has six specific (visesa) qualities: colouration (rupa), taste (rasa), smell (gandha), touch (sparsa), corporealness (murtatva), and lifelessness (acetanatua). The medium-of-motion (dharma dravya) has three specific (visesa) qualities: assistance in motion (gatihetutva), incorporealness (amurtatva), and lifelessness (acetanatua). The mediumof-rest (adharma dravya) has three specific (visesa) qualities: assistance in rest (sthitihetutva), incorporealness (amurtatva), and lifelessness (acetanatva). The substance of space (akasa dravya) has three specific (visesa) qualities: assistance in providing accommodation (avagahanahetutva), incorporealness (amurtatva), and lifelessness (acetanatua). The substance of time (kala dravya) has three specific (visesa) qualities: . . . . . . XXXVII

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Pancastikaya-samgraha assistance in continuity of being through gradual changes (vartanahetutua), incorporealness (amurtatua), and lifelessness (acetanatua). उत्पाद, व्यय और ध्रौव्य - utpada, vyaya anddhrauvya The substance (dravya) is endowed with origination (utpada), destruction (uyaya) and permanence (dhrauvya), without ever leaving its essential character of existence (being or sat). Origination, destruction and permanence are simultaneous and interdependent and are not possible without the substance. Origination of the new mode cannot take place without destruction of the old mode, the old mode cannot get destroyed without origination of the new mode, origination and destruction cannot take place in the absence of permanence, and permanence is not possible without origination and destruction. The soul is a substance (dravya). Manifestation of consciousness (cetana) is its quality (guna) and its modes (paryaya) are worldly states - human, sub-human (plants and animals), infernal and celestial - before it may finally get to the state of liberation. Qualities (guna) reside permanently in the substance but the modes (paryaya) keep on changing. These threeorigination (utpada), destruction (uyaya) and permanence (dhrauvya) - take place in modes (paryaya); modes (paryaya), as a rule, dwell in substance (dravya), and, therefore, the three constitute the substance (dravya). Acarya Umasvami's Tattvarthasutra: JAYTGARTENtaRi Hall (4-30) Existence (sat) is with (yukta) origination (utpada), destruction (vyaya) and permanence (dhrauvya). Acarya Kundakunda's Pravacanasara: उप्पादट्ठिदिभंगा विजंते पज्जएसु पज्जाया। दव्वं हि संति णियदं तम्हा दव्वं हवदि सव्वं // 2-9 // XXXVIII

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Preface Origination (utpada), permanence (dhrauvya) and destruction (vyaya) take place in modes (paryaya); as a rule, modes exist in the substance (dravya), and, therefore, it is certain that all these - origination (utpada), permanence (dhrauvya) and destruction (vyaya) - are the substance (dravya) only. These three, origination (utpada), permanence (dhrauvya) and destruction (uyaya), take place in modes (paryaya), and modes exist in the substance (dravya). The seed (bija), the sprout (ankura), and the tree-ness (urksatva) are parts (ansa) of the whole (ansi), that is, the tree (vlksa). These three parts (ansa) are subject to origination (utpada), destruction (vyaya) and permanence (dhrauvya) - destruction (vyaya) of the seed entails origination (utpada) of the sprout while tree-ness exhibits permanence (dhrauvya). Similarly, origination (utpada), destruction (vyaya) and permanence (dhrauvya) are the three parts (ansa) pertaining to the modes (paryaya) of the whole (ansi), that is, the substance (dravya). If it be imagined that origination (utpada), destruction (vyaya) and permanence (dhrauvya) take place in the substance (dravya) itself then everything gets shattered. If destruction (vyaya) were to take place in the substance (dravya), existence (sat) itself would vanish. If origination (utpada) were to take place in the substance (dravya), there would be creation of infinite substances from nowhere - creation of the nonexistence (asat). If permanence (dhrauvya) were to take place in the substance (dravya), modes (paryaya) would vanish and without existence of successive modes, the substance, too, would vanish. Therefore, origination (utpada), destruction (vyaya) and permanence (dhrauvya) exist in modes (paryaya), not in the substance (dravya). Modes (paryaya) witness origination (utpada) and destruction (uyaya); also permanence (dhrauvya) with respect to the substance (dravya). Modes (paryaya) depend on the substance (dravya); in fact, modes are part of the substance (dravya). There can certainly be no origination (utpada), destruction (vyaya) and permanence (dhrauvya) in a fictional entity like the 'horns of a hare' (kharavisana). To the uninitiated, above statements may sound confounding but one needs to appreciate that different points-of-view make the bases of these statements. . . .. . . . . . . XXXIX

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Pancastikaya-samgraha chalmatia IR HT&T - kevalajnana and moksa The soul established in pure-cognition (suddhopayoga) attains, on destruction of the four inimical karmas, omniscience (kevalajnana) that knows fully all objects of the three times the past, the present, and the future). The nature of the soul is knowledge, and knowledge is coextensive with the objects-of-knowledge (jneya); knowledge pervades the objects-of-knowledge. Since the objects-of-knowledge are all objects of the three worlds and the three times, it follows that omniscience, the fruit of pure-cognition (suddhopayoga), knows all objects of the three worlds and the three times. Acarya Umasvami's Tattvarthasutra: मोहक्षयाज्ज्ञानदर्शनावरणान्तरायक्षयाच्च केवलम् // (10-1) Omniscience or perfect knowledge - kevalajnana - is attained on destruction of delusion (moha), and on destruction of knowledgecovering (jnanavarana), perception-covering (darsanavarana) and obstructive (antaraya) karmas. Acarya Amotacandra's Purusarthasiddhyupaya: तज्जयति परं ज्योतिः समं समस्तैरनन्तपर्यायैः / दर्पणतल इव सकला प्रतिफलति पदार्थमालिका यत्र // 1 // Victory to the Supreme Effulgence (omniscience - the infinite and all-embracing knowledge) that images, as it were in a mirror, all substances and their infinite modes, extending through the past, the present, and the future. The soul established in its Pure Self (through suddhopayoga) attains omniscience (kevalajnana) without the help of or reliance on any outside agency (such a soul is appropriately termed self-dependent or svayambhu). Intrinsically possessed of infinite knowledge and energy, the soul, depending on the self, performs the activity of attaining its infinite knowledge-character and, therefore, the soul is the doer (karta). The soul's concentration on its own knowledge-character is the activity; the soul, therefore, is the activity (karma). Through its own knowledgecharacter the soul attains omniscience and, therefore, the soul is the . .. . .. . . . . . . . .. . . . . . . . . . XL

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Preface instrument (karana). The soul engrossed in pure consciousness imparts pure consciousness to self; the soul, therefore, is the bestowal (sampradana). As the soul gets established in its pure nature, at the same time, destruction of impure subsidential knowledge, etc., takes place and, therefore, the soul is the dislodgement (apadana). The attributes of infinite knowledge and energy are manifested in the soul itself; the soul, therefore, is the substratum (adhikarana). This way, from the transcendental point-of-view, the soul itself, without the help of others, is the sixfold factors-of-action (niscaya satkaraka) in the attainment of On destruction of the four inimical (ghati) karmas, the self-dependent soul - 'svayambhu'-attains infinite knowledge (that illumines the self as well as all other objects) and indestructible happiness, both beyond the five senses (as such, termed atindriya). It then is characterized by infinite knowledge - kevalajnana (on destruction of the jnanavaraniya karma), infinite perception - kevaladarsana (on destruction of the darsanavaraniya karma), infinite faith or belief in the essential principles of the Reality - ksayika-samyaktva (on destruction of the mohaniya karma), and infinite power - anantavirya (on destruction of the antaraya karma). The own-nature (svabhava) of the soul is knowledge-bliss (jnanananda), manifested on attainment of its pure state of perfection, rid of all external influence. Just as the brightness of the sun gets diffused on emergence of the clouds but regains intensity as the clouds fade away, similarly, on destruction of the inimical (ghati) karmas, the soul regains its ownnature of infinite knowledge-bliss (jnanananda). The Omniscient Lord (kevalajnani) attains the light of knowledge that is steady like the light of the jewel. It neither accepts nor rejects the objectsof-knowledge (jneya) and the objects-of-knowledge (jneya) do not cause transformation in the soul. The soul experiences only the nature of own soul by own soul, utterly indifferent to all external objects. As objects like the pot and the board get reflected in the mirror without the mirror wanting to reflect these, all objects-of-knowledge (jneya) of the three times get reflected in the knowledge of the Omniscient Lord without him having any desire to know these. He is just the knower (jnata) and the seer (drsta). The knowing soul is utterly different from all foreign objects; only . . . . . . . . . . XLI

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Pancastikaya-samgraha empirically, there is the relationship of the knower (jnayaka) and the known (jneya). Omniscience (kevalajnana) is direct, sense-independent knowledge. It is without anxiety; therefore, it is perfect happiness. Acarya Kundakunda's Pravacanasara: जादं सयं समत्तं णाणमणंतत्थवित्थडं विमलं / रहिदं तु ओग्गहादिहिं सुहं ति एगतियं भणिदं // 1-59 // The Omniscient Lord has proclaimed that the knowledge that is self-born, perfect, spread over every object, stainless, and free from stages - including apprehension (avagraha) and speculation (iha) - is certainly the absolute (pure) happiness. Omniscience (kevalajnana) is complete and without envelopment as it pervades every space-point (pradesa) of the soul with its infinite energy. It encompasses all objects-of-knoweldge (ineya). Rid of the karmic dirt that hinders infinite energy and causes of imperfections like doubt (samsaya), it is pristine (nirmala). It knows without stages; it knows simultaneously the whole range of objects-of-knowledge (jneya) in the universe and beyond, covering the three times. Direct, sense-independent knowledge is without-anxiety (nirakula); it is the natural state of the soul, therefore, absolute happiness. Liberation (moksa) is the total destruction of all karmas; it is the fruit of the human effort. With utter destruction of all karmas, the soul gets liberated; it attains liberation (moksa) and becomes a Siddha. Liberation implies complete destruction of the material-karmas (dravyakarma), quasi-karmas (nokarma), and psychic-karmas (bhavakarma). The worldly soul is with bondage of karmas; it is thus dependent from a certain point-of-view. The same soul, on utter destruction of all karmas, becomes independent. Acarya Umasvami's Tattvarthasutra: FETE CHIARATTE2i contohifauntaTT HT&T: 11 (80-8) Owing to the absence of the cause of bondage (bandha) and with . .. . .. . . . . . . . .. . . . . . . . . . XLII

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Preface the functioning of dissociation (nirjara) of karmas, the annihilation of all karmas is liberation (moksa). wledge, However, there is no destruction of infinite-faith - kevalasamyaktua, infinite-knowledge - kevalajnana, infinite-perception - kevaladarsana, and infinite-perfection - siddhatva. Being the concomitant characteristic - avinabhavi - of knowledge and perception, infinite-energy (anantavirya), etc., must also be found in liberated souls. For without infiniteenergy (anantavirya), there can be no infinite-knowledge (anantajnana), and bliss (sukha) is of the nature of knowledge. After attaining the supreme goal, nothing remains to be done. Liberation (moksa, nirvana) is the supreme goal. What is the state of the soul when it attains liberation? Acarya Amotacandra's Purusarthasiddhyupaya: कृतकृत्यः परमपदे परमात्मा सकलविषयविषयात्मा। परमानन्दनिमग्नो ज्ञानमयो नन्दति सदैव // 224 // Having achieved the ultimate goal, knowing everything that needs to be known, and engrossed in eternal and supreme bliss, the Omniscient, Effulgent Soul, rests permanently in the Highest State (of liberation). The liberated soul is purged of all karmic impurities and becomes pristine like pure gold, free from dirt and alloys. It crosses the worldly ocean of transmigration. It darts up to the summit of the universe to remain there for eternity as the 'Siddha'with eight supreme qualities: 1. ksayika-samyaktua - infinite faith or belief in the tattua or essential principles of Reality. It is manifested on destruction of the faith-deluding (darsana mohaniya) karma. 2. kevalajnana - infinite knowledge, manifested on destruction of the knowledge-obscuring (jnanavaraniya) karma. 3. kevaladarsana - infinite perception, manifested on destruction of the perception-obscuring (darsanavaraniya) karma. anantavirya - literally, infinite power; it is the absence of fatigue in having knowledge of infinite substances. It is manifested on destruction of the obstructive (antaraya) karma. 5. suksmatua - literally, fineness; it means that the liberated soul . . . .. . . .. . . . . . . . . . . . . . . . XLIII

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Pancastikaya-samgraha is beyond sense-perception and its knowledge of the substances is direct, without the use of the senses and the mind. It is manifested on destruction of the name-determining (nama) karma. 6. avagahana - inter-penetrability; it means that the liberated soul does not hinder the existence of other such souls in the same space. It is manifested on destruction of the life determining (ayuh) karma. 7. agurulaghutua - literally, neither heavy nor light. Due to this quality of agurulaghutva, the soul continues to manifest through its form, complete and perfect. This supreme quality is manifested on destruction of the status-determining (gotra) karma. 8. auvabadha - it is undisturbed, infinite bliss, manifested on destruction of the feeling-producing (vedaniya) karma. The liberated soul has no material body and assumes the size that is slightly less than that of the last body. One may argue that since the soul in transmigratory condition is of the extent of the body then, as it is as extensive as the universe with regard to space-points, in the absence of the body it should expand to the extent of the universe. But there is no cause for it. The expansion or contraction of the soul is determined by the body-making karma (nama karma) and in its absence there is neither expansion nor contraction. Robed in its natural garment of bliss, the liberated soul rises up to the topmost part of the universe, called the Siddha sila, and resides there forever, free from transmigration, i.e., the liability to repeated births and deaths. Following description of the Siddha sila is given in Acarya Nemicandra's Trilokasara, verses 556,557,558: At the top of the three worlds is the eighth earth called Isatpragbhara which is one rajju wide, seven rajju long, and eight yojana high. In the middle of this earth is the Siddha ksetra (Siddha sila) in the form of a canopy (chatra), white like silver and with diameter equal to that of the human region (45,00,000 yojana long and as many broad). It is eight yojana thick in the middle and decreases towards . . . . . . . .. .. . . . . XLIV

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Preface the margins like a bowl kept upright. In the upper layer of rarefied air (tanuvatavalaya) of this Siddha ksetra reside the liberated pure souls, the Siddha, endowed with eight supreme qualities. The whole of the region below this abode of the pure souls is the region of transmigration, known as the samsara, which is to be crossed with the aid of the Supreme Teacher. Though there is no origination or destruction by external causes in the liberated soul, there is origination and destruction by internal causes. Internal causes are described thus by the authority of the Scripture: Each substance (dravya) has this attribute called the 'agurulaghuguna'. Due to this attribute, the substance undergoes six different steps of infinitesimal changes of rhythmic fall and rise - 'satgunahaniurddhi'. This wave-like process is a common and natural feature of all substances, found in the atom as well as in the mass. Origination and destruction are established by these changes. Acarya Samantabhadra's Ratnakarandaka-sravakacara: विद्यादर्शनशक्तिस्वास्थ्यप्रह्लादतृप्तिशुद्धियुजः / निरतिशया निरवधयो निःश्रेयसमावसन्ति सुखम् // 132 // The souls which attain liberation (moksa) dwell in uniform and eternal bliss characterized by infinite knowledge, infinite faith, infinite energy, complete equanimity, infinite bliss, absolute desirelessness, and utmost purity (being rid of all material and psychic karmas). Acarya Nemicandra's Trilokasara: चक्किकुरुफणिसुरेंदेसहमिंदे जं सुहं तिकालभवं / तत्तो अणंतगुणिदं सिद्धाणं खणसुहं होदि // 560 // The happiness appertaining to the king of kings (cakravarti), the resident of the regions-of-enjoyment (bhogabhumi), the lord of the lower-celestials (dharanendra), the lord of the heavenly-kalpa (devendra), and the lord of the heavens beyond the kalpa (ahamindra), is successively infinitely more. The supreme happiness or bliss that appertains to the Siddha paramesthi, however, can only be described as: "Just one instant of bliss that the . .. .. . . . . . . . . . . . .. . . . . . . XLV

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Pancastikaya-samgraha Siddha paramesthi enjoys is infinitely more than the combined happiness that all the above mentioned worldly-beings jiva) enjoy during the course of their past, present and future lives." The supreme happiness of the Siddha paramesthi is indescribable; it is beyond the senses, self-dependent, and devoid of fluctuations or impediments whatsoever. The happiness of the worldly-beings (iva), on the other hand, is sense-perceived, dependent on outside objects, and characterized by unease or anxiety. As the tongue of the man suffering from acid reflux is not able to savour the most delectable food, similarly, the soul which is soiled with the karmic dirt is not able to feel or depict the supreme, unbounded happiness that appertains to the liberated soul. Acarya Visuddhasagara ( 311arf faglegHIT) - the true guru Right faith (samyagdarsana), from the empirical point-of-view, is to have belief, as per the Reality, in the sect-founder (apta or deva), the Scripture (agama or sastra), and the preceptor (tapobhit or guru)1. There is, however, a caveat: the faith should be free from three kinds of follies (mudhata) - relating to the worldly customs (lokamudhata), relating to the deities (devamudhata), and relating to the preachers (gurumuuhata). The Scripture has meticulously framed rules of conduct for the ascetic (muni, sramana). While scouting a true preceptor (guru), the following excerpt from Acarya Gunabhadra's Atmanusasana is highly relevant: श्रुतमविकलं शुद्धा वृत्तिः परप्रतिबोधने परिणतिरुरूद्योगो मार्गप्रवर्तनसद्विधौ / बुधनुतिरनुत्सेको लोकज्ञता मृदुताऽस्पृहा यतिपतिगुणा यस्मिन्नन्ये च सोऽस्तु गुरुः सताम् // 6 // The one who has the wisdom about the reality of substances, has assimilated the core of the Scripture, knows the ways of the world, 1 See Acarya Samantabhadra's Ratnakarandaka-sravakacara, verse 4, p. 18. . . . . . . . . . . . . . . . XLVI

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Preface has no desire for worldly riches and honour, has sharp intellect, is serene, has sharp wit to know beforehand the answers to all future questions, has the ability to face with calmness almost all kinds of questions, enjoys lordship over the audience, is attractive, and is a repository of good qualities; such leader of the congregation (sangha) should deliver his discourse in clear and sweet words, without speaking ill of others. A tall order in this "kali' age (the fifth aeon, called 'dusama')? Yes, but present in this age also are pious souls, ascetics (muni, sramana) and householders (sravaka), endowed with right-faith (samyaktva, samyagdarsana) who follow laudable conduct (caritra) according to the level of the destruction-cum-subsidence (ksayopasama) of their conductdeluding (caritra-mohaniya) karmas. Acarya Visuddhasagara (born 18 December, 1971) is one such rare gem among the present-day ascetics. A digambara ascetic (nirgrantha muni) since last twenty-nine years, Acarya Visuddhasagara's greatest commitment is to study the Scripture. A worthy son of Mother Jinavani', he spends maximum time, during the day and at night, in her service. With dedication and extraordinary concentration (ekagrata) he has brought out and assimilated profound concepts and tenets found deep in the ocean of the Scripture, with their associated five kinds of meanings - the word-meaning (sabdartha), the standpoint-meaning (nayartha), the sectarian-meaning (matartha), the scriptural-meaning (agamartha) and the spiritual-meaning (bhavartha)beyond the reach of the ordinary souls. As the then Muni Visuddhasagara completed his period-of-study (siksakala), his guru, Most Worshipful Acarya Viragasagara, in 2007, conferred on him the status of the Chief Preceptor (Acarya) that carries with it the responsibility of nurturing other potential souls who wish to tread the holy path to liberation. During this period-of-nurturing (ganaposanakala), Acarya Visuddhasagara has, till date, accorded Jaina-ordination (jinadiksa) to some thirty-eight choicest gems among the present-day worthy souls. His clear message to his disciple-ascetics (sisya muni) is that in this 'kali' age the greatest austerity (tapa) they can observe is the study of the Scripture-svadhyaya. He avers that the study of the Scripture, as a 1 Digambara Jaina-ordination (jinadiksa) - 21 November, 1991. . . . . . . . XLVII

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Pancastikaya-samgraha rule, destroys the heap of delusion (moha). Acarya Visuddhasagara takes great delight in delivering his discourses (pravacana). He believes that the subject matter of the discourse (pravacana) of every ascetic should only be the Scripture (agama), nothing else. Although individuals looking for quick-fix solutions to their worldly woes through popular, but unproven, means including palmistry Gjyotisa), sacred-utterances (mantra), and mystical-rituals (tantra) may find his discourses (pravacana) unfathomable, but the worthy listeners who long for lasting and true happiness - an attribute of the own-soul (atmasvabhava) - find these extremely helpful and illuminating. Acarya Visuddhasagara has mastered the science-of-throught (nyaya), and his grip on complex concepts of Jaina metaphysics including anekantavada and syadvada is amazing. In his discourses (pravacana), he is able to shatter the absolutist (ekanta) views - called durnaya or faulty points-of-view - of the wrong-believers (mithyadrsti) with the sharp sword of 'syaduada'. His discourses are rid of these eight faults1 associated with the absolutist (ekanta) views-durnaya: 1. Hicht - sankara - To assume that one substance can become the other substance. "The soul is the body.' 2. gracht - vyatikara - To transmute the specific quality of one substance to the other substance. 'I've heard it with my own eyes.' 3. Faites - virodha - To accept the quality in a substance that is opposite to its nature. "The matter (pudgala) has consciousness (cetana).' 4. deferch UT - vaiyadhikarana - To assume that opposing attributes can persist in a substance at one and the same time. "The water in the lake is hot and cold.' 5. 3790 FT - anavastha - To make a never-ending assumption. 'Everything must have a creator; God is the creator of the world.' Then, who is the creator of God? This goes on ad infinitum. 6. HT-samsaya - To have doubt over the nature of the object. 'It 1 See Acarya Devasena's Alapapaddhati, verse 8, sutra 127, p. 158-159. XLVIII

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Preface may not be true that virtuous karmas lead to birth in heaven.' Or, 'Is it silver or nacre? 7. Byfeufet - apratipatti - To be ignorant about the nature-of-the object (vastu-svabhava). "The space (akasa) assists in the motion of the soul and the matter.' 8. 31419 - abhava - To assume something that does not exist. "The horns of the hare.' Further, his discourses are rid of the three faults of the mark (laksana) that is employed to define the object (laksya): 1. 3toute - avyapti - non-pervasiveness - The mark (laksana) is not universally found in the object (laksya). 'Cows are white (laksana).' faltas - ativyapti -over-pervasiveness - The mark (laksana) is also found outside the object (laksya). 'Milk-producing (laksana) animals are cows.' 3. Brufa - asambhavi - impossible - The mark (laksana) cannot be found in the object (laksya). "Winged (laksana) animals are cows.' Acarya Visuddhasagara expounds that right comprehension of the Scripture, in terms of the spiritualism (adhyatma) as well as the Doctrine (siddhanta), is incumbent on the knowledge of pramana and naya. He recommends the study of the following scriptural texts to attain this knowledge: Sri Samantabhadra Svami's Aptamimamsa, Bhatta Akalanka Svami's Astasati, Sri Vidyananda Svami's Astasahasri, Sri Prabhacandra Svami's Prameyakamala-marttanda and Nyayakumudacandra. Further, the study of Bhatta Akalanka Svami's Siddhi-viniscaya, Nyaya-viniscaya, Laghiyastraya and Pramana-parikna, Sri Vidyananda Svami's Satyasasana-parikna, Sri Dharmabhusanayati's Nyayadipika, and Acarya Mallisena's Syadvada-manjari is recommended. One should begin with the study of Acarya Sri Manikyanandi's Pariksamukha-sutra. During the four months of the rainy season (roughly, July to October), a very large number of minute organisms evolve in the environment and to avoid injury to these, the Jaina ascetic (muni) restricts roaming (vihara) 1 See Acarya Dharmabhusanayati's Nyayadipika, p. 143. . . . . . .. . . . XLIX

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Pancastikaya-samgraha and stays at one location (a particular town or city) during these months. Except for the period of these four months of rainy season, Acarya Visuddhasagara, along with his congregation (sangha), walks indefatigably, through the length and breadth of India, providing thereby an opportunity to tens of thousands of souls to earn merit (punya) through mere darsana' of such pious souls and also learn about the nature of the Reality (vastu svabhava) by listening to his discourses that are beneficial (hitakari), pleasing (madhura) and unambiguous (nirmala). Neither the icy-wind of December-January nor the heat-wave of May-June has the power to deter these sky-clad and barefoot marvels of human race from pursuing what they are up to. The secret behind such feverish roaming (vihara) is the belief of the Master that the true ascetic (muni) should neither engender in him attachment (raga) for any particular town or city nor a sense-of-ownership (mamatva) for any temple or dwelling. Acarya Visuddhasagara delivers his discourses (pravacana) based on particular scriptural texts (agama, grantha) including the Samayasara, Pravacanasara, Pancastikaya-samgraha, Niyamasara, Rayanasara, Aptamimamsa, Svayambhustotra, Pariksamukha-sutra, Yogasara, Tattvarthasutra, Sarvarthasiddhi, Subhasita, Bhavana Dvatrimsatika, Istopadesa, Dravyasamgraha, Tattvanusasana, Atmanusasana, Samadhitantram, Ratnakarandaka-sravakacara and Purusarthasiddhyupaya. As his discourses (pravacana) are nothing but the interpretation of the Scripture - or the nature of the Reality (vastu svabhava) - many of these have been transcribed and published in form of holy texts that are read by a large number of knowledge-seekers, ascetics (muni, sramana) and householders (sravaka). Another task that Acarya Visuddhasagara performs with great vigour is the installation of the idols of the Tirthankara in temples all over India, and provide, in the process, an opportunity to thousands of devotees to participate in celebrations depicting the five most auspicious events - panca-kalyanaka-that mark the life of each Tirthankara. An epitome of laudable conduct (caritra), Acarya Visuddhasagara has renounced, for life, the intake of salt, curd and edible-oil. Know that the digambara ascetic (muni, sramana) accepts food (ahara) that is pure, .. . .. . . .. . . . . . . . . . .. . . . .

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Preface simple and free from faults only once in 24-hours. And that too he accepts only in order to maintain the steadiness of his body which he reckons as instrumental to the performance of austerities (tapa), self-restraint (samyama) and meditation (dhyana). Acarya Visuddhasagara maintains that the mark (laksana) or the dharma' of the true ascetic (muni, sramana) is the disposition (bhava) of equanimity (samya). Since the words of the true ascetic are incontrovertible, it follows that, for him, enemy (satru) and kinsfolk (bandhuvarga), happiness (sukha) and misery (duhkha), praise (prasamsa) and censure (ninda), iron (loha) and gold (svarna), and life (prana-dharana) and death (prana-tyaga) are alike.1 Acarya Visuddhasagara has showered me with his divine blessings in this project. His divine blessings have had wondrous effect in making both, the process and the end-result, most gratifying for me. I bow my head in utter reverence to Acarya Visuddhasagara and each disciple-ascetic (sisya muni) of his congregation (sangha). I make deep obeisance to the supremely holy Acarya Kundakunda, the composer of the supreme Scripture 'Pancastikaya-samgraha'. Acarya Kundakunda stands out in the assembly of venerable sages like the moon in the assembly of the constellations of stars. My reverential salutations to the most learned Acarya Amrtacandra, the composer of 'Samayavyakhya', and Acarya Jayasena, the composer of "Tatparyavitti', for composing these masterpiece commentaries on 'Pancastikaya-samgraha'. These commentaries have enabled me to get to the depth of the profound tenets expounded by Acarya Kundakunda in this holy text. I make worshipful obeisance to each of the 8,99,99,997 supreme ascetics2, from the sixth (pramattasamyata) to the fourteenth (ayogakevali) stage of spiritual development (gunasthana), present in the human-world 1 See Acarya Kundakunda's Pravacanasara, verse 3-41, p. 300-301. 2 See Acarya Nemicandra's Gommatasara Jivakanda, Part-2, p. 869-870. . . . . . . . . . . . . . . . . . . . .. . . LI

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Pancastikaya-samgraha (manusya loka) comprising the two-and-a-half continents, starting from Jambudvipa and up to the mountain range of Manusottara in the centre of Puskaradvipa. Working on this Scripture 'Pancastikaya-samgraha' has refined my understanding of the nature of the Reality (vastu svabhava), the basis of the sublime Jaina Doctrine. The unique concept of the 'Three Jewels' (ratnatraya)- empirical (uyavahara) as well as transcendental (niscaya) - of the Doctrine is derived from the nature of the Reality (vastu svabhava). With a sense of fulfillment, I present this treatise in the hands of the potential (bhavya) readers aspiring to tread the holy path to liberation. - Vijay K. Jain February, 2020 Dehradun, India . .. . .. . . . . . . .. LII

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ACKNOWLEDGMENT All that is contained in this book has been excerpted, adapted, or translated into English from a number of authentic Jaina texts. Due care has been taken to conserve the essence of the holy Scripture composed by the ancient preceptors (purvacarya). Contribution of the following publications in preparation of the present volume is gratefully acknowledged: 1. (1965), श्री भगवत् कुन्दकुन्दाचार्य विरचित पंचास्तिकाय प्राभृत - श्रीमदमृतचन्द्र सूरिकृत 'समयव्याख्या' नामक, श्रीमज्जयसेनाचार्य विरचित 'तात्पर्यवृत्ति' टीका तथा उनका हिन्दी शब्दार्थ, श्री शांतिसागर जैन सिद्धान्त प्रकाशिनी संस्था, श्रीमहावीरजी. 2. (1986), श्रीमत्कुन्दकुन्दस्वामिविरचितः पंचास्तिकायः - तत्त्वप्रदीपिका तात्पर्यवृत्ति-बालावबोधभाषेति टीकात्रयोपेतः, श्री परमश्रुत प्रभावक मण्डल, श्रीमद् राजचन्द्र आश्रम, अगास. 3. संपादन - डॉ. कमलचन्द सोगाणी (2014), आचार्य कुन्दकुन्द-रचित पंचास्तिकाय (खण्ड-१ व खण्ड-२), अपभ्रंश साहित्य अकादमी, जैनविद्या संस्थान, श्रीमहावीरजी (राजस्थान). 4. हिन्दी अनुवादक - श्री लाल जी न्यायतीर्थ (1989-90), आचार्य कुन्दकुन्द विरचित पञ्चास्तिकाय - श्री अमृतचन्द्र सूरिकृत 'समयव्याख्या' टीका, श्री जयसेनाचार्य विरचित 'तात्पर्यवृत्ति' टीका, भारतवर्षीय अनेकान्त विद्वत परिषद्. 5. हिन्दी टीका - एन. के. गोइल (2006), आचार्य श्री कुन्दकुन्ददेव विरचित पंचास्तिकाय प्राभृत, जैन संस्कृति संरक्षक संघ, सोलापुर. 6. पं. पन्नालाल साहित्याचार्य (1970), श्रीभगवत्कुन्दकुन्दाचार्य कुन्दकुन्द-भारती, श्रुत भण्डार व ग्रन्थ प्रकाशन समिति, फल्टन. 7. सिद्धान्ताचार्य पं. फूलचन्द्र शास्त्री (2010), आचार्य पूज्यपाद विरचित सर्वार्थसिद्धि, भारतीय ज्ञानपीठ, 18 इन्स्टीट्यूशनल एरिया, लोदी रोड, नई दिल्ली-110003, सोलहवाँ संस्करण. 8. (1999), श्रीमन्नेमिचन्द्रसिद्धान्तिदेवविरचितः बृहद्रव्यसंग्रह - श्री ब्रह्मदेवस्य संस्कृतवृत्तिः, श्री परमश्रुत प्रभावक मण्डल, श्रीमद् राजचन्द्र आश्रम, अगास.. 9. टीका - आर्यिका श्री विशुद्धमति माताजी, सम्पादन - ब्र. पं. रतनचन्द जैन 'मुख्तार' __व डॉ. चेतनप्रकाश पाटनी (1974), श्रीमन्नेमिचन्द्र सिद्धान्तचक्रवर्ति विरचित . . . . . . . . . . .. . . . . . . . . . . . . LIII

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Pancastikaya-samgraha त्रिलोकसार, श्री शान्तिवीर दिगम्बर जैन संस्थान, श्रीमहावीरजी (राजस्थान). 10. टीका - आर्यिका श्री विशुद्धमति माताजी, सम्पादन - डॉ. चेतनप्रकाश पाटनी (2008). श्रीयतिवषभाचार्य विरचित तिलोयपण्णत्ती. श्री 1008 चन्द्रप्रभ दिगम्बर जैन अतिशय क्षेत्र, देहरा-तिजारा (राजस्थान), तृतीय संस्करण. 11. सिद्धान्ताचार्य पं. कैलाशचन्द्र शास्त्री (2013), माइल्लधवल-विरचित णयचक्को (नयचक्र), भारतीय ज्ञानपीठ, 18 इन्स्टीट्यूशनल एरिया, लोदी रोड, नई दिल्ली-110003, पाँचवाँ संस्करण. 12. डॉ. पन्नालाल जैन साहित्याचार्य (2015), आचार्य जिनसेन विरचित हरिवंशपुराण, भारतीय ज्ञानपीठ, 18 इन्स्टीट्यूशनल एरिया, लोदी रोड, नई दिल्ली-110003, पन्द्रहवाँ संस्करण. 13. डॉ. पन्नालाल जैन साहित्याचार्य (2015), आचार्य जिनसेन विरचित आदिपुराण, भारतीय ज्ञानपीठ, 18 इन्स्टीट्यूशनल एरिया, लोदी रोड, नई दिल्ली-110003, सोलहवाँ संस्करण. 14. डॉ. ए. एन. उपाध्ये एवं सिद्धान्ताचार्य पं. कैलाशचन्द्र शास्त्री (2014), आचार्य नेमिचन्द्र सिद्धान्तचक्रवर्ति रचित गोम्मटसार जीवकाण्ड-कर्मकाण्ड, भारतीय ज्ञानपीठ, 18 इन्स्टीट्यूशनल एरिया, लोदी रोड, नई दिल्ली-110003, छठा संस्करण. 15. डॉ. जगदीशचन्द्र जैन (1992), श्रीमल्लिषेणसूरीप्रणीता स्याद्वादमञ्जरी, श्री परमश्रुत प्रभावक मण्डल, श्रीमद् राजचन्द्र आश्रम, अगास. 16. अनुवादक - पं. रतनचन्द्र जैन (1998), श्रीमद्देवसेनाचार्य विरचित आलापपद्धति, भारतवर्षीय अनेकान्त विद्वत परिषद्. 17. संपादक तथा अनुवादक - पं. दरबारीलाल जैन 'कोठिया' (1945), श्रीमदभिनव धर्मभूषण यति विरचिता न्यायदीपिका, वीरसेवा मन्दिर, सरसावा, जिला सहारनपुर. 18. Chakravarti Nayanar, A. (Prof.) (2009), "Acarya Kundakunda's Pancastikaya-Sara", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. 19. Jain, Vijay K. (Ed.) (2012), "Shri Amritchandra Suri's Purusartha siddhyupaya - with Hindi and English Translation", Vikalp Printers, Dehradun. 20. Jain, Vijay K. (Ed.) (2012), "Acharya Kundkund's Samayasara - ____with Hindi and English Translation", Vikalp Printers, Dehradun. 21. Jain, Vijay K. (Ed.) (2013), "Acarya Nemicandra's Dravyasamgraha - With Authentic Explanatory Notes", Vikalp Printers, Dehradun. 40. LIV

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Acknowledgment 22. Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa - The Golden Discourse", Vikalp Printers, Dehradun. 23. Jain, Vijay K. (2015), "Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara", Vikalp Printers, Dehradun. 24. Jain, Vijay K. (2016), "Acarya Samantabhadra's Aptamimamsa (Devagamastotra) - Deep Reflection On The Omniscient Lord", Vikalp Printers, Dehradun. 25. Jain, Vijay K. (2016), "Acarya Samantabhadra's Ratnakarandaka sravakacara - The Jewel-casket of Householder's Conduct", Vikalp Printers, Dehradun. 26. Jain, Vijay K. (2017), "Acarya Pujyapada's Samadhitantram - Supreme Meditation", Vikalp Printers, Dehradun. 27. Jain, Vijay K. (2018), "Acarya Kundakunda's Pravacanasara - Essence of the Doctrine", Vikalp Printers, Dehradun. 28. Jain, Vijay K. (2018), "Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvartha siddhi", Vikalp Printers, Dehradun. 29. Jain, Vijay K. (2019), "Acarya Kundakunda's Niyamasara - The Essence of Soul-adoration", Vikalp Printers, Dehradun. 30. Jain, Vijay K. (2019), "Acarya Gunabhadra's Atmanusasana - Precept on the Soul", Vikalp Printers, Dehradun. 31. Upadhye, A.N. (1935), "Sri Kundakundacarya's Pravacanasara - A Pro-canonical Text of the Jainas", Shetha Manilal Revashankar Jhaveri - for the Parama-Sruta-Prabhavaka-Mandala, Bombay. . . . . . . . . . . LV

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

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

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CONTENTS मंगल आशीर्वाद - श्रमणाचार्य विशुद्धसागर मुनि PREFACE PAGE (V) (VII) (LI) (LIV) ACKNOWLEDGMENT VIJAY K. JAIN - BIOGRAPHICAL NOTE Acarya Kundakunda's Pancastikaya-samgraha - With Authentic Explanatory Notes in English (The Jaina Metaphysics) MEGA-CHAPTER-1 षड्द्रव्य-पंचास्तिकाय वर्णन The Six Substances (dravya) including the Five-with-Bodily-existence (pancastikaya) Verse Topic No. Page इंदसदवंदियाणं Invocation समणमुहुग्गदमटुं Obeisance to the Scripture (samaya, agama) HHATT TVE 143 ft The 'pancastikaya' is the 'samaya' and the 'loka' -- 11 silat quisicheT TEHTETET The existence (satta) and the 'body' of the 'pancastikaya' जेसिं अस्थि सहा The 'pancastikaya'exist in the universe-space (loka) ते चेव अत्थिकाया The six substances (dravya) . . . . . . . .. . . . . . . . . . . . . . . LVIII

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Contents No. Verse Topic Page 7. अण्णोण्णं पविसंता दिता / The six substances (dravya) don't leave their own-nature (svabhava) The nature of existence (satta) सत्ता सव्वपयत्था दवियदि गच्छदि ताई The existence (satta) and the substance (dravya) are one 10. दव्वं सल्लक्खणयं The marks (laksana) of the substance (dravya) उप्पत्ती व विणासो दव्वस्स 12. पज्जयविजुदं दव्वं The substance (dravya) and the modes (paryaya) The substance (dravya) is one with the mode (paryaya) The substance (dravya) is one with the qualities (guna) 13. दव्वेण विणा ण गुणा 14. सिय अत्थि णत्थि उहयं The 'seven-nuance system' (saptabhangi) 15. 10k uifet uit uifet 16. भावा जीवादीया जीवगुणा 17. मणुसत्तणेण णट्ठो देही No destruction of the existing (sat); no origination of the non-existing (asat) The soul (jiva) has qualities (guna) of consciousness (cetana) and cognition (upayoga) The soul (jiva) in form of human being is reborn in other modes (paryaya) The soul (jiva) undergoes neither destruction nor origination Each state-of-existence (gati) has its own duration (sthiti) 18. सो चेव जादि मरणं जादि 19. एवं सदो विणासो असदो 20. णाणावरणादीया भावा 45 Only the previously impure soul --- (jiva) becomes liberated (Siddha) . . . . . . . . . . . . . . . . . . . . . . . . LIX

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Pancastikaya-samgraha No. Verse Topic Page एवं भावमभावं भावाभावं --- 47 The modes (paryaya) of the soul (jiva) exhibit four kinds of origination and destruction The description of pancastikaya जीवा पुग्गलकाया आयासं --- सब्भावसभावाणं जीवाणं The time (kala), too, is a substance (dravya) ववगदपणवण्णरसो --- The substance of time (niscaya- kala) समओ णिमिसो कट्ठा कला The empirical (vyavahara) time --- (kala) णत्थि चिरं वा खिप्पं --- The empirical (vyavahara) time (kala) is dependent The substance of soul (jiva) जीवो त्ति हवदि चेदा कम्ममलविप्पमुक्को उट्ठ --- The nature of the liberated soul (atma) जादो सयं स चेदा सव्वण्हू --- The knowledge (jnana), percep- tion (darsana) and happiness (sukha) of the liberated soul Life-principles (prana) of the worldly soul - पाणेहिं चदुहिं जीवदि 75 अगुरुलहुगा अणंता तेहिं | केचित्तु अणावण्णा Some special attributes, number, --- etc., of souls जह पउमरायरयणं खित्तं The soul (jiva) expands or contracts according to the size of the body (sarira) सव्वत्थ अस्थि जीवो ण The body and the soul (jiva) coexist, still each is different 35. जेसिं जीवसहावो णत्थि --- 81 The liberated-souls (Siddha) do not have material bodies . .. . . . . . . . . . .. . LX

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Contents Topic Page No. 36. Verse ण कुदोचि वि उप्पण्णो --- 83 The souls get liberated (Siddha) not due to any cause-and-effect relationship 37. 38. 39 40. सस्सदमध उच्छेदं भव्वमभव्वं The state-of-liberation is not without the soul (atma) कम्माणं फलमेक्को एक्को Consciousness manifests in three forms सव्वे खलु कम्मफलं The possessor souls of the three kinds of consciousness उवओगो खलु दुविहो The cognition or 'upayoga' आभिणिसुदोधिमणकेवलाणि Divisions of knowledge-cognition --- jnanopayoga) दसणमवि चक्खुजुदं Divisions of perception-cognition --- (darsanopayoga) ण वियप्पदि णाणादो Many kinds of knowledge in a --- single soul (atma) 41 44 43. 44 जदि हवदि दव्वमण्णं --- 45. अविभत्तमणण्णत्तं --- 100 The substance (dravya) and the qualities (guna) are not absolutely distinct The substance (dravya) and the qualities (guna) have indistinctness from a particular point-of-view The substance (dravya) and the qualities (guna) do not become distinct by mere form-of-speech, etc. 46. ववदेसा संठाणा संखा --- 102 47. णाणं धणं च कुव्वदि --- 105 The reality can be described based on distinctness (prthaktva) and oneness (ekatva) Fault if the substance (dravya) is considered eternally distinct from the quality (guna) 48. णाणी णाणं च सदा --- 106 . . . . . . . . . . . . . . . . . . . . . . . . LXI

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Pancastikaya-samgraha No. Verse Topic Page 49. ण हि सो समवायादो --- 108 समवत्ती समवाओ --- 109 Fault in accepting that the knowledge and the possessor-ofknowledge 'inhere' in each other The substance (dravya) and the qualities (guna) have inseparableness (ayutasiddhi) The substance (dravya) and the qualities (guna) are non-distinct as well as distinct वण्णरसगंधफासा | दंसणणाणाणि तहा जीवा अणाइणिहणा संता / --- 113 एवं सदो विणासो असदो --- The souls (jiva) and their classification in respect of dispositions (bhava) Classification of the souls (jiva) in respect of dispositions (bhava) has no contradictions Karmas are the cause of origination and destruction in the souls (jiva) The five dispositions (bhava) of the souls (jiva) 55. णेरइयतिरियमणुआ देवा --- 116 उदयेण उवसमेण य खयेण --- कम्मं वेदयमाणो जीवो कम्मेण विणा उदयं जीवस्स The soul (jiva) as the doer (karta) of the dispositions (bhava) The karmas have been said as the doer (karta) of the dispositions (bhava) of the soul (jiva) If the dispositions (bhava) are due to karmas, the soul (jiva) becomes the doer (karta) of the karmas Reply to the doubt raised in the previous verse भावो जदि कम्मकदो अत्ता / भावो कम्मणिमित्तो कम्म --- 125 कुव्वं सगं सहावं अत्ता 126 The soul (jiva) is the doer (karta) --- of own dispositions (bhava) . . . . . . . . . .. . . . . LXII

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Contents Verse Topic Page कम्म पि सगं कुव्वदि 127 The karmas and the soul (atma), --- each, is the doer (karta) of ownnature (svarupa) Why should the soul (atma) ___--- enjoy the fruit of the karmas? कम्म कम्मं कुव्वदि जदि 130 ओगाढगाढणिचिदो The universe (loka) is densely filled with matter-bodies (pudgalakaya) Transformation of the mattermolecules into material-karmas अत्ता कुणदि सभावं तत्थ --- 132 जह पुग्गलदव्वाणं --- 134 Material-karmas take many forms, uncreated by others जीवा पुग्गलकाया अण्णो --- 135 तम्हा कम्मं कत्ता भावेण --- 136 The soul enjoys the fruit of the material-karmas on their fruition, from the empirical point-of-view The scheme of the doer (karta) and the enjoyer (bhokta) in respect of the karma and the soul The worldly soul (jiva) has lordship (prabhutva) as the doer (karta) and the enjoyer (bhokta) The lordship (prabhutva) of the soul (atma) as it gets freed from bondage of the karmas The divisions of the soul (jiva) एवं कत्ता भोत्ता होज्जं 138 उवसंतखीणमोहो मग्गं --- 139 --- 141 एक्को चेव महप्पा सो | छक्कापक्कमजुत्तो पयडिट्ठिदिअणुभागप्प --- 144 The liberated soul (jiva) moves upward, other souls in six directions खंधा य खंधदेसा --- 146 The divisions of the matter-body (pudgalastikaya) . . . . . . . . . . . . . . . . . . . . . . . . LXIII

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Pancastikaya-samgraha No. Verse Topic Page खंधं सयलसमत्थं तस्स दु --- 147 बादरसुहुमगदाणं खंधाणं --- 149 The marks of the four divisions of the matter-body (pudgalastikaya) The aggregate molecular-matter (skandha) is conventionally termed the 'matter' (pudgala) The description of the atom (paramanu) सव्वेसिं खंधाणं जो अंतो --- 151 आदेसमेत्तमुत्तो --- 153 The atoms (paramanu) are not of different classes सद्दो खंधप्पभवो खंधो --- 156 Sound (sabda) is the mode (paryaya) of the molecularmatter (skandha) णिच्चो णाणवकासो ण --- 158 The atom (paramanu) has just one space-point (pradesa) एयरसवण्णगंधं दो फासं --- 160 The substance of atom (paramanu) has qualities (guna) and modes (paryaya) The several kinds of matter (pudgala) उवभोज्जमिंदिएहिं य --- 163 धम्मत्थिकायमरसं --- 164 The nature of the medium-ofmotion (dharmastikaya) अगुरुगलघुगेहिं सया तेहिं / --- 16A उदयं जह मच्छाणं --- 168 More on the nature of the medium-of-motion (dharmastikaya) Illustration of assistance in movement provided by the medium-of-motion (dharmastikaya) The nature of the medium-of- rest (adharmastikaya) जह हवदि धम्मदव्वं तह --- 169 87. जादो अलोगलोगो जेसिं --- 170 The media of motion (dharma) and of rest (adharma) cause the division of the universe and the non-universe . . . . . . . . . .. . . . . LXIV

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Contents No. Verse Topic Page 88. U a legfa theeft -- 172 89. fastfe bf Thut JTui --- 174 The media of motion (dharma) and of rest (adharma) are only the instrumental causes of motion and rest The media of motion (dharma) and of rest (adharma) do not cause the motion and rest of objects The substance-of-space (akasa dravyastikaya) सव्वेसिं जीवाणं सेसाणं -- 176 Gilalyvirlohre EHEHT 178 92. आगासं अवगासं गमण 180 93. Jean Jafgtur fhoGlui 181 जदि हवदि 182 There is infinite non-universe - space (alokakasa) beyond the universe-space (lokakasa) The space (akasa) does not assist -- the motion (gati) and the rest (sthiti) The liberated-souls (Siddha) - stay forever at the summit of the universe (loka) The reason why space (akasa) - does not assist the motion (gati) and the rest (sthiti) The conclusion that the space --- (akasa) does not assist the motion (gati) and the rest (sthiti) The medium-of-motion, the -- medium-of-rest and the universe-space have oneness in respect of their extension The corporeal and incorporeal nature and conscious and nonconscious nature of substances The with-activity and without- --- activity nature of substances तम्हा धम्माधम्मा गमण 183 धम्माधम्मागासा अपुधब्भूदा 184 आगासकालजीवा धम्माधम्मा जीवा पुग्गलकाया सह 188 99. --- 190 जे खलु इन्दियगेज्झा विसया The marks of the corporeal (murta) and incorporeal (amurta) substances .. . . . . . . . . . . .. . . . . . . . . . . LXV

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Pancastikaya-samgraha No. Verse Topic Page 100. कालो परिणामभवो 192 101. कालो त्ति य ववदेसो 194 102. एदे कालागासा धम्माधम्मा The nature of the empirical time --- (vyavahara kala) and the substance-of-time (dravya kala, niscaya kala) The time (kala) is permanent ... (nitya) as well as transient (ksanika) The time (kala) is a substance --- (dravya) but without the attribute of 'body' (kaya) The fruit of knowing the group of five substances with bodilyexistence (pancastikaya) The sequence of getting rid of --- misery (duhkha) 196 103. एवं पवयणसारं पंचत्थिय 200 104. मुणिऊण एतदटुं 201 MEGA-CHAPTER - 2 नव पदार्थ मोक्षमार्ग प्ररूपक The Nine Objects (padartha) - and the Path to Liberation 105. अभिवंदिऊण सिरसा Invocation 203 106. Briefly, the path to liberation 205 सम्मत्तणाणजुत्तं चारित्तं सम्मत्तं सद्दहणं भावाणं 107. Right perception, knowledge and --- conduct 108. जीवाजीवा भावा पुण्णं The nine objects (padartha) and their nature --- 109. जीवा संसारत्था णिव्वादा --- 212 The object that is the soul (jiva- padartha) 110. पुढवी य उदगमगणी। 214 Five particular kinds of souls, like the earth-bodied (prthivikayika) . . . . . . . . . .. . . . . . . . . . . . .. LXVI

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Contents Topic Page No. 111. Verse ति त्थावरतणुजोगा --- 215 The earth-bodied (prthivikayika.), etc., are souls (jiva) with one sense (indriya) 112. एदे जीवणिकाया पंचविहा --- 217 The earth-bodied (prthivikayika), etc., as a rule, have one sense (indriya) only The one-sensed (ekendriya) are living-beings (jiva) 113. अंडेसु पवडता गब्भत्था 218 114. 115. 220 116. --- 221 117. --- 222 118. 119. 226 संबुक्कमावुवाहा संखा The two-sensed (dvindriya) living-beings (jiva) जूगागुंभीमक्कणपिपीलिया The three-sensed (trindriya) living-beings (jiva) उद्दसमसयमक्खिय The four-sensed (caturindriya) living-beings (jiva) सुरणरणारयतिरिया The five-sensed (pancendriya) living-beings (jiva) देवा चउण्णिकाया मणुया The four states-of-existence (gati) of the living-beings (jiva) खीणे पुव्वणिबद्धे गदिणामे The four states-of-existence (gati) are not the own-nature (svabhava) of the soul (jiva) एदे जीवणिकाया देह- The classes of souls (jiva) ण हि इंदियाणि जीवा The soul (jiva) is not the senses or the body जाणदि पस्सदि सव्वं इच्छदि The soul (jiva) does the work like knowing and seeing एवमभिगम्म जीवं अण्णेहिं Conclusion of the description of the soul (jiva) and start of the description of the non-soul (ajiva) आगासकालपुग्गल Description of the non-soul (ajiva) like the space (akasa) 228 120. 121. --- 230 122. 123. --- 233 124. --- 234 . . . . . . . . . . . . . . . . . . . . . . . . LXVII

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Pancastikaya-samgraha No. Verse Topic Page 125. 236 126. 237 127. 128. 241 129. 130. 131. 244 सुहदुक्खजाणणा वा The non-soul (ajiva), like the --- space (akasa), do not possess consciousness (cetanatva) | संठाणा संघादा वण्ण- The soul (jiva) and the matter --- (pudgala) have altogether | अरसमरूवमगंधं different own-nature (svabhava) | जो खलु संसारत्थो जीवो Intermingling of the soul (jiva) and the matter (pudgala) is the | गदिमधिगदस्स देहो देहादो seed for the rest of seven objects (padartha) | जायदि जीवस्सेवं भावो मोहो रागो दोसो चित्तपसादो The nature of auspicious (subha) --- and inauspicious (asubha) modifications in the soul (jiva) सुहपरिणामो पुण्णं असुहो The nature of auspicious (Subha) --- and inauspicious (asubha) karmas जम्हा कम्मस्स फलं विसयं / These karmas are corporeal in --- nature मुत्तो फासदि मुत्तं मुत्तो Bondage of corporeal karmas with already existing karmas and with the non-corporeal soul (jiva) रागो जस्स पसत्थो Description of the influx --- (asrava) of merit (punya) 132. 246 133. 249 134. 250 135. 251 136. अरहंत सिद्धसाहुसु भत्ती 252 Description of the commendable --- attachment (raga) 137. तिसिदं बक्खिदं वा दुहिदं --- 254 The nature of compassion (anukampa) 138. कोधो व जदा माणो माया / 255 The nature of evil-inclinations (kalusata) 139. चरिया पमादबहुला कालुस्सं --- 256 The nature of the influx-ofdemerit (papasrava) 140. सण्णाओ य तिलेस्सा 257 The influx-of-demerit (papasrava), in detail . . . . .. . . . . . . . . . .. . . . . . . LXVIII

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Contents No. Verse Topic Page 141. --- 259 इंदियकसायसण्णा णिग्गहिदा Stoppage (samvara) is shutting the door of demerit (papa) जस्स ण विज्जदि रागो The nature of stoppage (samvara), in general 142. --- 269 143. जस्स जदा खलु पुण्णं The nature of complete stoppage --- (samvara) 144. संवरजोगेहिं जुदो तवेहिं The description of dissociation or shedding (nirjara) 145. जो संवरेण जुत्तो --- 274 The main cause of dissociation or shedding (nirjara) 146. 275 जस्स ण विज्जदि रागो दोसो The nature of meditation (dhyana) 147. जं सुहमसुहमुदिण्णं भावं The description of bondage (bandha) 148. जोगणिमित्तं गहणं जोगो 280 The external and internal causes --- of bondage (bandha) 149. हेदू चदुवियप्पो अट्ठ 283 150. The dispositions of attachment (raga), etc., are also the causes of bondage (bandha) With no fresh bondage of material-karmas, the soul attains psychic-liberation (bhava-moksa) | हेदुमभावे णियमा जायदि कम्मस्साभावेण य सव्वण्हू 285 151. 152. सणणाणसमग्गं झाणं --- 288 Supreme meditation (dyana) is the cause of the dissociation (nirjara) of all karmas The nature of final liberation (dravya-moksa) 153. जो संवरेण जुत्तो --- 289 मोक्षमार्गप्रपञ्चसूचिका चूलिका Brief Explanation of the Path to Liberation 154. जीवसहावं णाणं --- 293 The path-to-liberation (moksa- marga) . . . . . . . . . . . . . . . . . . . . . .. LXIX

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Pancastikaya-samgraha No. Verse Topic Page 155. Flat Halafuruct 295 156. Gugoafia He THE Conduct based on the ownnature of the soul leads to the destruction of karmas The conduct (caritra) based on --- the others (paracaritra or parasamaya) The conduct based on the others --- 297 157. Hafa Ju quur uia 299 158. J Hochilucent 300 The conduct (caritra) based on the own-nature of the soul (svacaritra or svasamaya) The pure-conduct (svacaritra) that is the own-nature of the 159. चरियं चरदि सगं सो जो 302 soul 160. धम्मादीसद्दहणं सम्मत्तं The empirical (vyavahara) path to liberation - 304 161. णिच्छयणयेण भणिदो तिहि --- 307 From the empirical (uyavahara) to the real (niscaya) path to liberation 162. जो चरदि णादि पेच्छदि 310 The soul (atma) itself is conduct-knowledge-perception 163. जेण विजाणदि सव्वं Not all worldly souls are eligible to tread the path to liberation 164. दंसणणाणचरित्ताणि 313 165. अण्णाणादो णाणी जदि 315 The 'Three Jewels' cause bondage and also lead to liberation The soul that believes that devotion to the Arhat, etc., provides release from misery is 'parasamaya From a certain point-of-view, devotion to the Arhat, etc., is the cause of bondage 166. Braaf Hegelfcendeu -- 317 . . . . . . . . LXX

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Contents No. Verse Topic Page 167. they facelulari at --- 318 Attachment (raga) hinders the attainment of pure soulsubstance 168. धरिदुं जस्स ण सक्कं 319 Attachment (raga) must result in bondage of karmas 169. det furcacchet furrit 320 170. सपयत्थं तित्थयरं अभिगद -- 322 171. अरहंतसिद्धचेदिय --- 324 Observe complete detachment and indifference toward everything external Devotion toward the Siddha is the cause of liberation, conventionally Devotion to the Arhat, etc., does not lead to liberation in the same birth To be without-attachment (vitaraga) is the direct path to to liberation This indicates the accomplishment of the pledge made in the beginning 172. teen fucarachant ri -- 326 173. MOCHTQUE TCeut 329 INDEX OF VERSES --- 333 INDEX OF SCRIPTURAL EXCERPTS 341 GUIDE TO TRANSLITERATION --- 346 . . . . . . . . . . . . . . . . LXXI

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Pancastikaya-samgraha Acarya Kundakunda's 'Pravacanasara': जिणसत्थादो अढे पच्चक्खादीहिं बुज्झदो णियमा / / खीयदि मोहोवचयो तम्हा सत्थं समधिदव्वं // 1-86 // अर्थ - प्रत्यक्ष तथा परोक्ष प्रमाण-ज्ञान के द्वारा वीतराग सर्वज्ञ प्रणीत आगम से पदार्थों को जानने वाले पुरुष के नियम से मोह का समूह अर्थात् विपरीतज्ञान व विपरीतश्रद्धान नाश को प्राप्त होता है, इसलिये जिनागम का अच्छी तरह (सम्यक्) अध्ययन (अभ्यास) करना चाहिये। The man who acquires through the study of the Scripture expounded by the Omniscient Lord valid knowledge (pramana) - direct (pratyaksa) and other - of the reality of substances destroys, as a rule, the heap of delusion (moha). It is imperative, therefore, to study the Scripture meticulously. . . . . . .. . . . . . . . . LXXII

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णमो सिद्धाणं नमः सम्यक्तपसे सम्यग्दर्शनाय नमः णमो णमो लोए सव्व साहूणं | णमो अरिहताण आइरियाणं णमो सम्यकचारित्राय नमः उवज्झायाणं नमः सम्यग्ज्ञानाय स्वयम्भुवे नमस्तुभ्यं // अर्हत्सिद्धाचार्योपाध्यायसर्वसाधुभ्यो नमः // Acarya Kundakunda's Pancastikaya-samgraha - With Authentic Explanatory Notes in English (The Jaina Metaphysics) आचार्य कुन्दकुन्द विरचित पंचास्तिकाय-संग्रह - प्रामाणिक अंग्रेजी व्याख्या सहित

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Acarya Gunabhadra's Atmanusasana': करोतु न चिरं घोरं तपः क्लेशासहो भवान् / चित्तसाध्यान् कषायारीन् न जयेद्यत्तदज्ञता // 212 // अर्थ - यदि तू कष्ट को न सह सकने के कारण घोर तप का आचरण नहीं कर सकता है तो न कर। परन्तु जो कषायादिक मन से सिद्ध करने योग्य हैं - जीतने योग्य हैं - उन्हें भी यदि नहीं जीतता है तो वह तेरी अज्ञानता है। If you do not observe severe austerities (tapa) because of your inability to endure hardships, let it be. However, if you do not subjugate passions (kasaya), etc., which are conquered through the control of the mind, then it is your ignorance.

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MEGA-CHAPTER-1 षड्द्रव्य-पंचास्तिकाय वर्णन The Six Substances (dravya) including the Five-with-Bodily-existence (pancastikaya) * मंगलाचरण और प्रतिज्ञावाक्य * इंदसदवंदियाणं तिहुअणहिदमधुरविसदवकाणं / अंतातीदगुणाणं णमो जिणाणं जिदभवाणं // 1 // इन्द्रशतवन्दितेभ्यस्त्रिभुवनहितमधुरविशदवाक्येभ्यः / अन्तातीतगुणेभ्यो नमो जिनेभ्यो जितभवेभ्यः // 1 // अन्वयार्थ - [इन्द्रशतवन्दितेभ्यः ] जो सौ इन्द्रों से वन्दित हैं, [त्रिभुवन-हितमधुरविशदवाक्येभ्यः] तीन लोक को हितकर, मधुर एवं विशद (निर्मल, स्पष्ट) जिनकी वाणी है, [अंतातीत-गुणेभ्यः] अन्त से अतीत (रहित) अर्थात् अनन्त गुण जिन में हैं और [जितभवेभ्यः ] जिन्होंने भव (संसार) पर विजय प्राप्त की है, ऐसे [जिनेभ्यः ] जिनों को [ नमः ] नमस्कार हो। INVOCATION Obeisance to all the 'Jina' (the Arhat, the Victors, the Supreme Lords) who are worshipped by one hundred Indra (lords), whose Words are beneficial (hitakari) for the three worlds, pleasing and unambiguous, who are . . . .. .. . . . . . . . . . . . . .

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Pancastikaya-samgraha endowed with infinite qualities, and who have won over the worldly-existence. EXPLANATORY NOTE At the outset, for propitiousness (mangala), Acarya Kundakunda makes obeisance to all the 'Jina'. Each 'Jina' is the Supreme Lord, also called the Tirtharkara - the 'World Teacher' or the 'Arhat' or the 'apta'. The Tirtharkara vanquishes the four inimical (ghati) karmas due to delusion (moha), attachment (raga) and aversion (dvesa). He possesses the supreme sense-independent, infinite-knowledge (anantajnana, kevalajnana) and infinite-perception (anantadarsana, kevaladarsana), besides other qualities. The Tirtharkara, on completion of his present mode (paryaya) of life and in absence of the karmas which lead to wandering in different states-of-existence (gati) or whirling around in the cycle of births and deaths - sansara - attains liberation (moksa). Reflection on the qualities of the 'Jina' is called the psychic-obeisance (bhava-namaskara). Only the Tirthankara is the Supreme Lord; he only is worshipped by the lords (indra) of the three worlds. The Scripturel mentions one hundred lords of the three worlds: भवणालयचालीसा विंतरदेवाण होंति बत्तीसा / कप्पामरचउवीसा चंदो सूरो णरो तिरिओ // Hatant dai to 40 gas, a cal $ 32 555, docyanit fat oto 24 575, welfasota dal o que sit alase # 2 575, h eet dol 1 575 (Tant) site faefazi 1 565 (fierasta), te ga 575 There are a total of one hundred lords: forty of the residential (bhavanavasi) deva, thirty-two of the peripatetic (vyantara) deva, twenty-four of the heavenly (kalpavasi) deva, two - the sun (surya) and the moon (candra)- of the stellar (jyotiska) 1. See Sri Brahmadeva's Sanskrit commentary on Acarya Nemicandra's 'Dravyasamgraha', verse-1, p. 5. ........................

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Verse 1 deva, one king-of-kings (cakravarti) of the humans, and one lion (sinha) of the sub-humans (tiryanca). The three worlds are the lower-world (adholoka), the middle-world (madhyaloka) and the upper-world (urdhvaloka). Its expanse being transverse, the middle-world is also called the transverse-world (tiryagloka). The Words of the Jina' - the Tirthankara - are beneficial (hitakari) since these expound the means to attain the own-nature (svabhava) of the pure-soul (suddhatma). The Words of the 'Jina' are pleasing (madhura) as the men desirous of own-welfare get captivated by these Words. The Words of the 'Jina' are unambiguous (nirmala, spasta) as these are without the imperfections of doubt (samsaya), indefiniteness (vimoha or anadhyavasaya), and perversity (viparyaya or vibhrama).1 Doubt (samsaya) means swaying of the mind, not being able to assert the true nature of a thing. After acquiring the belief that bondage of virtuous karmas leads to birth in the heavens, entertaining skepticism about its validity is an instance of doubt (samsaya). Indefiniteness (vimoha or anadhyavasaya) is vacillation about the real nature of a thing due to the shrouding of the intellect. For example, when we touch something while moving, we are conscious that we have touched something but are unable to determine, with certainty, what it was, our knowledge is enshrouded in indefiniteness. The cognition of an object as something which is contrary to its true nature is perversity (viparyaya or vibhrama). For example, if we perceive nacre to be silver, we have knowledge vitiated by perversity. The Words of the 'Jina' are unambiguous (nirmala, spasta) also because these expound the nature of the pure soul-substance (jivastikaya) which is integral to the seven realities (tattva), the nine objects (padartha), the six substances (dravya), and the five substances with bodily-existence (astikaya). Futher, the Words of the Jina' are unambiguous (nirmala, spasta) because these do not suffer 1 - see also Acarya Mailladhavala's Nayacakko, verse 306, p. 151-152. .. . . . . . . . . . . . . . . . . .

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Pancastikaya-samgraha from inconsistency between an earlier and a subsequent statement (purvapara virodha). And, the Words of the 'Jina' are unambiguous (nirmala, spasta) because of the splendour of his divine discourse (divyadhvani). For the Lord's divine discourse the deva erect a heavenly-pavilion (samavasarana) befitting his glory and there the 'Jina' sits, four fingers (angula) above the huge gold lotus placed on a throne of heavenly gems. The Jina' appears to be looking in all the four directions. His voice is without the movement of the glottis or the lips, and is, therefore, termed anaksari (without letters). His divine voice, as a result of one of the marvels (atisaya) of omniscience (kevalajnana) is heard and enjoyed by all worthy (bhavya) livingbeings-with-mind (samjni) in their respective tongue, with-words or without-words. The languages include eighteen major-languages (mahabhasa) and seven hundred minor-languages (sudrabhasa.1 The 'Jina' is the sun that blossoms the soul-lotus of the worldly beings. His divine discourse is the rain of nectar-water that washes away the dirt of ignorance from all souls. He is the wish-fulfilling-tree (kalpavsksa) for the souls aspiring for liberation. Acarya Samantabhadra's Ratnakarandaka-sravakacara: अनात्मार्थं विना रागैः शास्ता शास्ति सतो हितम् / ध्वनन् शिल्पिकरस्पर्शान्मुरजः किमपेक्षते // 8 // आप्त भगवान् राग के बिना, अपना प्रयोजन न होने पर भी, समीचीनभव्यजीवों को हित का उपदेश देते हैं क्योंकि बजाने वाले के हाथ के स्पर्श से शब्द करता हुआ मुरज (मृदंग) क्या अपेक्षा रखता है? अर्थात् कुछ भी नहीं। The World Teacher (apta) is free from attachment and, therefore, delivers his discourse without self-interest for the well-being of the worthy (bhavya) souls; what does the drum (mrdanga) long for as it makes sound on the touch of the drummer's hand? 1 - see Tiloyapannati-2, verse 910, p. 279.

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Verse 2 समय अर्थात् आगम जो आप्त द्वारा उपदिष्ट है को प्रणाम - Obeisance to the Scripture (samaya, agama) - समणमुहुग्गदमटुं चदुग्गदिणिवारणं सणिव्वाणं / एसो पणमिय सिरसा समयमिमं सुणह वोच्छामि // 2 // श्रमणमुखोद्गतार्थं चतुर्गतिनिवारणं सनिर्वाणम् / एष प्रणम्य शिरसा समयमिमं श्रृणुत वक्ष्यामि // 2 // अन्वयार्थ - [श्रमणमुखोद्गतार्थं ] श्रमण के मुख से निकले हुए अर्थमय (सर्वज्ञ महामुनि के मुख से कहे हुए पदार्थों का कथन करने वाले) [चतुर्गतिनिवारणं] चार गति का निवारण करने वाले और [ सनिर्वाणम् ] निर्वाण सहित (निर्वाण के कारणभूत) [इमं समयं ] ऐसे इस समय को [शिरसा प्रणम्य ] शिर झुका कर प्रणाम करके [ एष वक्ष्यामि ] मैं उसका कथन करूँगा; [ श्रृणुत] उसे तुम लोग सुनो। After bowing my head in obeisance to the Scripture (samaya or agama) I shall reveal the true nature of the substances, based on the Words emanating from the mouth of the Omniscient Supreme Ascetic (sramana). His Words put a stop to transmigration in the four states-ofworldly-existence (gati) and lead to the state of liberation (nirvana, moksa). O potential (bhavya) souls, listen! EXPLANATORY NOTE The 'samaya' means the Scripture (agama). Being the Words of the Tirthankara, the 'samaya' is to be venerated. The Scripture in form of words is the sabda-samaya, the dravyagama or the dravyasruta. It reveals the true nature of the substances - artha. The potential . . . . . . . . . . . . . . . . . . . . . .

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Pancastikaya-samgraha (bhavya) soul listens to the sabda-samaya and comes to know its meaning; this is the jnana-samaya, the arthajnana, the bhavagama, or the bhavasruta. The true nature of the substances as revealed by the sabda-samaya and known by the jnana-samaya is called the arthasamaya or the arthagama. The potential (bhavya) soul, with help from the artha-samaya or the arthagama, gets established in own pure-soul - jivastikaya. He thus puts a stop to transmigration in the four states-of-worldly-existence (gati). He attains the fifth state-of-existence, i.e., liberation (nirvana, moksa), marked by infinite and eternal happiness. Since the sabdasamaya is the starting point for attainment of this state of supreme happiness, the Acarya makes obeisance to the Scripture (samaya or agama). Acarya Kundakunda's Niyamasara: तस्स मुहग्गदवयणं पुव्वावरदोसविरहियं सुद्धं / आगममिदि परिकहियं तेण दु कहिया हवंति तच्चत्था // 8 // उन परमात्मा (आप्त) के मुख से निकला हुआ वचन, जो कि पूर्वापर - आगे और पीछे - दोष से रहित है और शुद्ध है, उसे 'आगम' कहा गया है और 34 (3114) & Get the T A Teacef (Gal) d Words emanating from the mouth of the Supreme Lord (apta, paramatma), free from the fault of inconsistency - contradiction between an earlier and a subsequent statement - and pure, constitute the Scripture (agama). The Scripture expounds the nature of the substances - tattvartha.

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Verse 3 ‘पंचास्तिकाय' ही 'समय' व 'लोक' है - The 'pancastikaya' is the 'samaya' and the 'loka' समवाओ पंचण्हं समउ त्ति जिणुत्तमेहिं पण्णत्तं / सो चेव हवदि लोओ तत्तो अमिओ अलोओ खं // 3 // समवादः समवायो वा पंचानां समय इति जिनोत्तमैः प्रज्ञप्तम् / स च एव भवति लोकस्ततोऽमितोलोकः खम् // 3 // अन्वयार्थ - [पंचानां समवादः] पाँच अस्तिकाय का समभावपूर्वक निरूपण [वा] अथवा [ समवायः ] उनका समवाय (पंचास्तिकाय का सम्यक् बोध अथवा समूह) [ समयः ] वह समय है [इति] ऐसा [जिनोत्तमैः प्रज्ञप्तम्] जिनवरों ने कहा है। [सः च एव लोकः भवति ] वही लोक है (पाँच अस्तिकाय के समूह जितना ही लोक है) [ततः] उससे आगे [ अमितः अलोकः ] असीम अलोक [खम्] आकाशस्वरूप है। It is expounded by Lord Jina that the group of five substances with bodily-existence - pancastikaya - is called the 'samaya'. These five substances, collectively, constitute the universe-space (loka). Outside this universe-space (loka) is the infinite non-universe-space (aloka), comprising just the pure space (akasa). EXPLANATORY NOTE The word 'samaya' has been explained again in the first part of the verse. The 'samaya' is of three kinds: sabda-samaya, jnana-samaya, and artha-samaya. 1) sabda-samaya: The words, phrases and sentences that describe the group of five substances with bodily-existence -

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Pancastikaya-samgraha pancastikaya - constitute the sabda-samaya, the dravyagama or the dravyasruta. 2) jnana-samaya: The knowledge, rid of the imperfections of doubt (samsaya), indefiniteness (vimoha or anadhyavasaya), and perversity (viparyaya or vibhrama), of these pancastikaya is the jnana-samaya, the arthajnana, the bhavagama, or the bhavasruta. 3) artha-samaya: The group of five substances with bodily existence - pancastikaya - described by the sabda-samaya and known by the jnana-samaya, is the artha-samaya. The arthasamaya is the universe-space (loka). It is like this: That which is amenable to perception by the five senses is the matter-body (pudgalastikaya). That which is marked by consciousness (cetanatua) is the soul-body (ivastikaya). The medium-of-motion (dharma dravya) is the instrumental-cause (nimitta karana) that renders assistance in the motion of the soul and the matter. The medium-of-rest (adharma dravya) is the instrumental-cause (nimitta karana) that renders assistance in the rest of the soul and the matter. The substance-of-space (akasa dravya) provides room - avagahana - to all substances at the same time. The substance-of-time (kala dravya) renders assistance to all substances in their continuity of being through gradual changes - vartana - and in their modification through time. The universe-space (loka, lokakasa) has all these substances. Outside the universe-space (loka) is the infinite non-universe-space (aloka, alokakasa), comprising just the pure-space (akasa). @ @ . . . .. . 10

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Verse 4 "पंचास्तिकाय' के सामान्य-विशेष अस्तित्व और कायत्व है - The existence (satta) and the 'body of the 'pancastikaya' - जीवा पुग्गलकाया धम्माधम्मा तहेव आगासं / अत्थित्तम्हि य णियदा अणण्णमइया अणुमहंता // 4 // जीवाः पुद्गलकाया धर्माधर्मों तथैव आकाशम् / अस्तित्वे च नियता अनन्यमया अणुमहान्तः // 4 // अन्वयार्थ - [ जीवाः ] जीव, [ पद्गलकायाः] पुद्गलकाय, [धर्माधर्मों ] धर्म, अधर्म, [तथा एव] तथा [आकाशम् ] आकाश [ अस्तित्वे नियताः] अस्तित्व में नियत, [अनन्यमयाः] (अस्तित्व से) अनन्यमय (अभिन्न) [च] और [ अणुमहान्तः ] अणुमहान् (प्रदेश में बड़े) हैं। The souls (jiva), the matter-bodies (pudgalakaya), the medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), and the space (akasa dravya) are established in their own existence (satta), are inseparable or indistinct (ananya) from their own existence (satta), and have many space-points (pradesa). EXPLANATORY NOTE The souls (jiva) are infinite-times-infinite (anantananta) and the matter-bodies (pudgalakaya), too, are infinite-times-infinite. The medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), and the space (akasa dravya), each, are one non-divisible whole. Existence (satta) is of two kinds: the general-existence (sattasamanya or mahasatta), that is the attribute of all substances, and specific . . . . . . . . . . . . . . . . . . . . . . . .

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Pancastikaya-samgraha existence (sattavisesa or avantarasatta), that is the attribute of the individual substance. (see also Explanatory Note to verse 8, p. 19-20.) All these five substances are one with their aforementioned two kinds of existence. It is like this: the form, etc., in the pot is one with the pot; the hands, etc., in the body are one with the body. In each case, there is no question of either the supporter (adhara) or the supported (adheya). The atom (anu) connotes a single space-point (pradesa). All these five substances occupy multiple space-points and therefore are said to be 'anumahan'. For this reason, these five substances have the characteristic of the body (kaya). The matter (pudgala) comprising a single atom (anu) is empirically said to have the characteristic of the body (kaya) since the atoms of the matter, with their qualities of greasiness (snigdha) or roughness (ruksa), have the power to combine to form the molecular-matter (skandha). The time-atom (kalanu), being non-corporeal (amurtika), has no qualities of greasiness (snigdha) or roughness (ruksa) and does not have the power to combine with other time-atoms. The substance-of-time (kala dravya), therefore, does not possess the characteristic of the body (kaya), even empirically. @ @ . . . . 12

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Verse 5 "पंचास्तिकाय' का अस्तित्व लोक में है - The 'pancastikaya'exist in the universe-space (loka) - जेसिं अत्थि सहाओ गुणेहिं सह पज्जएहिं विविहेहिं / ते होंति अत्थिकाया णिप्पण्णं जेहिं तइलुक्कं // 5 // येषामस्ति स्वभावः गुणैः सह पर्ययैर्विविधैः / ते भवन्त्यस्तिाकायाः निष्पन्नं यैस्त्रैलोक्यम् // 5 // अन्वयार्थ - [ येषाम् ] जिन्हें [विविधैः ] विविध [ गुणैः ] गुणों और [पर्ययैः ] पर्यायों के [ सह ] साथ [स्वभावः] अपनत्व [ अस्ति ] है [ ते] वे [ अस्तिकायाः भवन्ति ] अस्तिकाय हैं [यैः ] कि जिनसे [ त्रैलोक्यम्] तीन लोक [निष्पन्नम् ] निष्पन्न हैं। The five substances that exist and exhibit oneness with their various qualities (guna) and modes (paryaya) are with bodily-existence - astikaya. The three-worlds or the universe-space (loka) comprises these five substances with bodily-existence - pancastikaya. EXPLANATORY NOTE The five substances with bodily-existence - pancastikaya - exhibit oneness with their various qualities (guna) and modes (paryaya). Those characteristics which exhibit association (anvaya) with the substance are qualities (guna). Those characteristics which exhibit distinction or exclusion (uyatireka) - logical discontinuity, 'when the pot is not, the clay is,' - are modes (paryaya). The substance (dravya) possesses both. Although distinction is made between the substance (dravya) and its qualities and modes from the points-of-view including . . . . . . . . . . . . . . . . . . . . . . . . 13

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Pancastikaya-samgraha designation (samjna), mark (laksana) and purpose (prayojana), from the point-of-view of existence (satta), these are integral to the substance, occupying the same space-points (pradesa). That which makes distinction between one substance and another is called the quality (guna), and the modification of the substance is called its mode (paryaya). Acarya Umasvami's Tattvarthasutra: गुणपर्ययवद् द्रव्यम् // 5-38 // गुण और पर्याय वाला द्रव्य है। That which has qualities (guna) and modes (paryaya) is a substance (dravya). Qualities and modes are of several kinds. Qualities are divided into natural-qualities (svabhava guna) and unnatural-qualities (vibhava guna). Modes are divided into natural-mode (svabhava paryaya) and unnatural-mode (vibhava paryaya), and also into subtle-mode (artha paryaya) and gross-mode (vyanjana paryaya). (see also verse 16, p. 39.) Take the case of the soul (jiva). Omniscience or perfect-knowledge (kevalajnana), etc., are its natural-qualities (svabhava guna) and sensory-knowledge (matijnana), etc., are its unnatural-qualities (vibhava guna). The liberated-soul (Siddha) is its natural-mode (svabhava paryaya). Existence in states like human-or infernal-being is its unnatural-mode (vibhava paryaya). Now take the case of the matter (pudgala). The colour (varna), etc., in the pure, unbound-atom (paramanu) are the natural-qualities (svabhava guna) of the matter. The colour (varna), etc., in the bound-atoms (skandha), formed by the union of two or more atoms - are the unnatural-qualities (vibhava guna) of the matter. To exist as the pure, unbound-atom (paramanu) is the natural-substance-mode (svabhava dravya paryaya) of the matter (pudgala). The modification of the pure, unbound-atom (paramanu) from one colour (varna), etc., to another colour (varna), etc., is its . . . . . . . .. . . . . . . . . . . . . . . . 14

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Verse 5 natural-quality-mode (svabhava guna paryaya). Modification into bound-atoms (skandha) - formed by the union of two or more atoms - is the unnatural-substance-mode (vibhava dravya paryaya) of the matter (pudgala). The modification of the bound-atoms (skandha) from one colour (varna), etc., to another colour (varna), etc., is its unnatural-quality-mode (vibhava guna paryaya). General-qualities (samanya guna), like existence (astitva), activity or arthakriya (vastutva), power of being known (prameyatva), and power of maintaining distinction with all other substances (agurulaghutva), are common to all substances. (see 'Niyamasara', p. 306-307). The five substances with bodily-existence - pancastikaya - exhibit existence (satta) with respect to these qualities (guna) and modes (paryaya). Therefore these are said to exist (asti). Now, these five substances occupy multiple space-points (pradesa) and fill up the three-worlds (loka). Therefore, these are said to have the characteristic of body (kaya). Combining the two characteristics - exist (asti) and body (kaya) - these five substances are called 'with bodily-existence' (astikaya). The substance-of-time (kala dravya) occupies a single space-point (pradesa) and, therefore, does not possess the characteristic of body (kaya). . . . . . . . . . . 15

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Pancastikaya-samgraha छह द्रव्य - The six substances (dravya) - ते चेव अत्थिकाया तेकालियभावपरिणदा णिच्चा / गच्छंति दवियभावं परियट्टणलिंगसंजुत्ता // 6 // ते चैवास्तिकायाः त्रैकालिकभावपरिणता नित्याः / गच्छन्ति द्रव्यभावं परिवर्तनलिङ्गसंयुक्ताः // 6 // अन्वयार्थ - [ त्रैकालिकभावपरिणताः] जो तीन काल के भावों-रूप परिणमित होते हैं तथा [नित्याः] नित्य हैं [ते च एव अस्तिकायाः] ऐसे वे ही अस्तिकाय, [ परिवर्तनलिङसंयुक्ताः ] परिवर्तनलिंग (काल) सहित, [ द्रव्यभावं गच्छन्ति ] द्रव्यत्व को प्राप्त होते हैं। (अर्थात् वे छहों द्रव्य हैं।) These five substances with bodily-existence (astikaya) which attain modes due to modification in the three times (past, present and future) and are permanent, together with the substance (of time) whose mark is to cause modification, are the six substances (dravya). EXPLANATORY NOTE From the point-of-view of the mode - paryayarthika naya - these five substances with bodily-existence - pancastikaya - are transient (ksanika), impermanent (anitya) and destructible (vinasvara). From the point-of-view of the substance - dravyarthika naya - these substances are permanent (nitya). Just as smoke is the mark that signifies the existence of fire, similarly, modification in the substances of the soul jiva) and the matter (pudgala), etc., is the mark that signifies the existence of the substance-of-time (kala dravya). In other words, the instrumental 16

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Verse 6-7 cause (nimitta karana) in modification of the substances is the substance-of-time (kala dravya). छहों द्रव्यों अपने-अपने स्वभाव को नहीं छोड़ते - The six substances (dravya) don't leave their own-nature (svabhava) - अण्णोण्णं पविसंता दिता ओगासमण्णमण्णस्स / मेलंता वि य णिच्चं सगं सभावं ण विजहंति // 7 // अन्योऽन्यं प्रविशन्ति ददन्त्यवकाशमन्योऽन्यस्य / मिलन्त्यपि च नित्यं स्वकं स्वभावं न विजहन्ति // 7 // अन्वयार्थ - [अन्योन्यं प्रविशन्ति ] वे एक-दूसरे में प्रवेश करते हैं, [अन्योन्यस्य] अन्योन्य को [ अवकाशम् ददन्ति ] अवकाश देते हैं, [मिलन्ति ] परस्पर (क्षीरनीरवत्) मिल जाते हैं, [अपि च] तथापि [नित्यं] सदा [स्वकं स्वभावं] अपने-अपने स्वभाव को [न विजहन्ति ] नहीं छोड़ते। These (six substances) enter into one another, provide room to one another, and mix with one another; still these do not leave their respective own-nature (svabhava). EXPLANATORY NOTE These six substances provide room to one another and stay together for a certain time, still these neither become one with the other, nor do their specific qualities transmute to another. To assume that one substance becomes the other is the fault called samkara. To assume 17

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Pancastikaya-samgraha that the specific qualities of one substance get transmuted to the other is the fault called vyatikara. In this verse, the statement that the substances enter into one another is in respect of the two substances, the soul (iva) and the matter (pudgala), that are with-activity (kriyavana). The statement that the substances provide room to one another is in respect of the substances (the soul and the matter) which are with-activity (kriyavana) and the substances which are without-activity (niskriya). The statement that the substances mix with one another is in respect of the substances without-activity (niskriya) - the medium-of-motion (dharma), the medium-of-rest (adharma), the space (akasa), and the time (kala). सत्ता का स्वरूप - The nature of existence (satta) - सत्ता सव्वपयत्था सविस्सरूवा अणंतपज्जाया / भंगुप्पादधुवत्ता सप्पडिवक्खा हवदि एक्का // 8 // सत्ता सर्वपदस्था सविश्वरूपा अनन्तपर्याया। भङ्गोत्पादध्रौव्यात्मिका सप्रतिपक्षा भवत्येका // 8 // अन्वयार्थ - [सत्ता] सत्ता [भजोत्पादध्रौव्यात्मिका ] उत्पाद-व्ययध्रौव्यात्मक, [ एका] एक, [ सर्वपदस्था] सर्वपदार्थ-स्थित, [ सविश्वरूपा] सविश्वरूप, [अनन्तपर्याया] अनंतपर्यायमय और [ सप्रतिपक्षा] सप्रतिपक्ष [भवति ] है। The existence (satta, sat, sattva) is the differentia of all objects (vastu, padartha). Existence has many attributes; it gets transformed into infinite modes (paryaya); it is . . . . . . . . . . . . . . . . . . . . . . .. 18

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Verse 8 with origination (utpada), destruction (vyaya) and permanence (dhrauvya); it is one [from the point-of-view of general-existence (sattasamanya or mahasatta)]; and it is accompanied by its antithesis (pratipaksa). EXPLANATORY NOTE Any existing (sat) object (vastu) is neither absolutely permanent (nitya) nor absolutely momentary (ksanika). Being subject to recognition (pratyabhijnana), it has permanence from a particular point-of-view, not absolutely. The object also has momentariness since it exhibits change of state at different times. If the object be considered absolutely permanent, it cannot undergo transformation. If the object be considered absolutely momentary, its recognition will be meaningless. So far as the general characteristic (mahasatta, samanya satta) of a substance is concerned it neither originates nor gets destroyed since existence (being or sat) is its differentia. However, so far as the particular-existence (visesa svabhava, sattavisesa or avantarasatta) is concerned, the substance originates and gets destroyed. Thus, the existence (of a substance) is characterized by these three: origination (utpada), destruction (vyaya) and permanence (dhrauvya). Mere origination (utpada) does not exist because that is without stability and departure; mere destruction (uyaya) does not exist because that is without stability and origination; mere permanence (dhrauvya) does not exist because that is without destruction and origination. These three, mutually irrespective, are like the 'hair of a tortoise' or the 'sky-flower'. The object (vastu) is existing (sat) with regard to own-substance (svadravya), own-space (svaksetra), own-time (svakala), and ownnature (svabhava) but is non-existing (asat) with regard to othersubstance (paradravya), other-space (paraksetra), other-time (parakala), and other-nature (parabhava). The general-existence (mahasatta) that is found in all substances has its antithesis . . . . . . . 19

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Pancastikaya-samgraha (pratipaksa) in the particular-existence (avantarasatta) that is found in one particular substance. The general-existence (mahasatta) that is found at all times and in all modes has its antithesis as the particularexistence (avantarasatta) that is found at one time and in one mode. The general-existence (mahasatta) that has all three marks, origination (utpada), destruction (vyaya) and permanence (dhrauvya), has its antithesis in the particular-existence (avantarasatta) that has only one mark of origination or destruction or permanence. The general-existence (mahasatta) is from the pure generic-point-of-view (suddha samgraha naya)1. The particular-existence (avantarasatta) is from the impure generic-point-of-view (asuddha samgraha naya) and also from the empirical- or systematic-point-of-view (uyavahara naya)2 द्रव्य और सत्ता अनन्यभूत हैं - The existence (satta) and the substance (dravya) are one - दवियदि गच्छदि ताई ताई सब्भावपज्जयाई जं / दवियं तं भण्णंते अणण्णभूदं तु सत्तादो // 9 // द्रवति गच्छति तांस्तान् सद्भावपर्यायान् यत् / द्रव्यं तत् भणन्ति अनन्यभूतं तु सत्तातः // 9 // 1. The generic-point-of-view (samgraha naya) comprehends different substances, belonging to the same class, under one common head. 2. The division of the reality or the objects comprehended by the genericpoint-of-view (samgraha naya), in accordance with the rule, is the systematic-point-of-view (vyavahara naya). . . . . . . . .. . . . . . . . . . . . . . . . 20

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Verse 9 अन्वयार्थ - [तान् तान् सद्भावपर्यायान् ] उन-उन सद्भावपर्यायों को [ यत् ] जो [ द्रवति ] द्रवित होता है- [गच्छदि] प्राप्त होता है, [तत् ] उसे [ द्रव्यं भणन्ति ] (सर्वज्ञ) द्रव्य कहते हैं- [सत्तातः अनन्यभूतं तु] जो कि सत्ता से अनन्यभूत है। That which unifies with and attains modes (paryaya), due to transformations in its nature (svabhava), is called a substance (dravya) by the Omniscient Lord. The substance (dravya) is no different from the existence (satta). EXPLANATORY NOTE That which had undergone transformations in the past, undergoes transformation in the present and shall undergo transformations in the future is a substance (dravya). The substance (dravya) thus attains modes (paryaya) which may be its natural-modes (svabhava paryaya) or unnatural-modes (vibhava paryaya). From the real, transcendental (niscaya) point-of-view, the existence (satta) is same as the substance (dravya). The differences are highlighted only from the points-of-view including designation (samjna), mark (laksana) and purpose (prayojana). Thus, the definition of the existence (satta), given in the previous verse, applies also to the substance (dravya). . .. .

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Pancastikaya-samgraha द्रव्य के लक्षण - The marks (laksana) of the substance (dravya) - दव्वं सल्लक्खणयं उप्पादव्वयधुवत्तसंजुत्तं / गुणपज्जयासयं वा जं तं भण्णंति सव्वण्हू // 10 // गुणपर्यायाश्रयं वा यत्तद् भणन्ति सर्वज्ञाः // 10 // अन्वयार्थ - [यत् ] जो [ सल्लक्षणकम् ] 'सत्' लक्षण वाला है, [उत्पादव्ययध्रुवत्वसंयुक्तम् ] जो उत्पाद-व्यय-ध्रौव्य संयुक्त है [ वा] अथवा [गुणपर्यायाश्रयम् ] जो गुण-पर्यायों को आश्रय (आधार) है, [ तद् ] उसे [ सर्वज्ञाः] सर्वज्ञ [ द्रव्यं ] द्रव्य [भणन्ति ] कहते हैं। That which has existence (satta, sat, sattva) as its mark (laksana), is with origination (utpada), destruction (vyaya) and permanence (dhrauvya), or in which the qualities (guna) and the modes (paryaya) exist, has been called a substance (dravya) by the Omniscient Lord (sarvajna). EXPLANATORY NOTE From the point-of-view of the substance-dravyarthika naya - there is no difference between the existence (satta) and the substance (dravya). Due to the internal and external causes, each instant, the substance attains a new state of existence. This is origination (utpada). For instance, the origination (utpada) takes place of the pitcher from the clay. Similarly, the loss of the former state of existence is destruction 22

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Verse 10 (vyaya). The loss of the lump shape of the clay is destruction (vyaya). As there is no destruction (uyaya) or origination (utpada) of the inherent nature or quality of the substance (dravya), it is also characterized by permanence (dhrauvya). The quality of being permanent is permanence (dhrauvya). For instance, the clay continues to exist in all states - the lump, the pitcher and the broken parts. From the point-of-view of the modes - paryayarthika naya - these three are different from one another and also from the substance (dravya). From the point-of-view of the substance - dravyarthika naya - these three are not different mutually and from the substance (dravya). Hence it is appropriate to consider these three as marks (laksana) of the substance (dravya) under consideration (laksya). That in which the qualities (guna) and the modes (paryaya) exist is a substance (dravya). From the point-of-view of the modes - paryayarthika naya - there is difference between the qualities (guna) and the substance (dravya). From the point-of-view of the substance - dravyarthika naya - there is no difference. Hence it is appropriate to consider these - the qualities (guna) and the modes (paryaya) - as marks (laksana) of the substance (dravya) under consideration (laksya). There is mutual inseparable togetherness - avinabhava -between the three marks (laksana) of the substance (dravya): 1) the existence (satta, sat, sattva), 2) origination (utpada), destruction (vyaya) and permanence (dhrauvya), and 3) the qualities (guna) and the modes (paryaya). Any one mark (laksana) must accompany the other two marks. Acarya Umasvami's Tattvarthasutra: HGGOUMI&TU14 114-1811 द्रव्य का लक्षण सत् (अस्तित्व) है। The mark (laksana) of a substance (dravya) is existence (being or sat). . . . . . . . . . . 23

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Pancastikaya-samgraha उत्पादव्ययध्रौव्ययुक्तं सत् // 5-30 // जो उत्पाद-व्यय-ध्रौव्य सहित हो, सो सत् है। Existence (sat) is with (yukta) origination (utpada), destruction (vyaya) and permanence (dhrauvya). द्रव्य और पर्याय - The substance (dravya) and the modes (paryaya) - उप्पत्ती व विणासो दव्वस्स य णत्थि अत्थि सब्भावो / विगमुप्पादधुवत्तं करेंति तस्सेव पज्जाया // 11 // उत्पत्तिर्वा विनाशो द्रव्यस्य च नास्त्यस्ति सद्भावः / विगमोत्पादध्रुवत्वं कुर्वन्ति तस्यैव पर्यायाः // 11 // अन्वयार्थ - [ द्रव्यस्य च ] द्रव्य का [ उत्पत्तिः] उत्पाद [ वा] या [विनाशः ] विनाश [न अस्ति ] नहीं है, [ सद्भाव अस्ति ] सद्भाव है। [तस्य एव पर्यायाः] उसी की पर्यायें [विगमोत्पादध्रुवत्वं] विनाश, उत्पाद और ध्रुवता [कुर्वन्ति ] करती हैं। There is no origination (utpada) and destruction (vyaya) of the substance (dravya); the substance has just the existence (satta). The modes (paryaya) [of the substance 24

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Verse 11 (dravya)] cause origination (utpada), destruction (vyaya) and permanence (dhrauvya). EXPLANATORY NOTE From the point-of-view of the substance - dravyarthika naya - the substance (dravya) is without a beginning and is eternal. It exists without being subjected to origination (utpada) and destruction (vyaya). From the point-of-view of the modes - paryayarthika naya - origination (utpada), destruction (vyaya) and permanence (dhrauvya) take place in the modes (paryaya) of the substance. Acarya Kundakunda's Pravacanasara: उप्पादो य विणासो विज्जदि सव्वस्स अट्ठजादस्स / पज्जाएण दु केणवि अट्ठो खलु होदि सब्भूदो // 1-18 // किसी एक पर्याय से सब पदार्थों की उत्पत्ति तथा नाश मौजूद है लेकिन निश्चय से पदार्थ सत्तास्वरूप है। All substances, from the standpoint-of-mode (paryayarthikanaya), are characterized by origination (utpada) and destruction (vyaya). Verily, all objects are characterized by existence (sat). Acarya Samantabhadra's Aptamimamsa: घटमौलिसुवर्णार्थी नाशोत्पादस्थितिष्वयम् / शोकप्रमोदमाध्यस्थ्यं जनो याति सहेतुकम् // 59 // (सुवर्ण-घट को सुवर्ण-मुकुट में परिवर्तित करने की स्थिति में-) सुवर्ण के घट का, सुवर्ण के मुकुट का और केवल सुवर्ण का इच्छुक मनुष्य क्रमशः सुवर्ण-घट का नाश होने पर शोक को, सुवर्ण-मुकुट के उत्पन्न होने पर हर्ष को, और दोनों ही अवस्थाओं में सुवर्ण की स्थिति होने से शोक और हर्ष से . . . . . . . . . . . . . . . . . 25

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Pancastikaya-samgraha रहित माध्यस्थ्य-भाव को प्राप्त होता है। और यह सब सहेतुक होता है। (बिना हेतु के उन घटार्थी, मुकुटार्थी तथा सुवर्णार्थी के शोकादि की स्थिति नहीं बनती 1) (When a diadem is produced out of a gold jar -) The one desirous of the gold jar gets to grief on its destruction; the one desirous of the gold diadem gets to happiness on its origination; and the one desirous of gold remains indifferent, as gold remains integral to both - the jar as well as the diadem. This also establishes the fact that different characters of existence (origination, destruction and permanence) are the causes of different responses. While the substance (dravya) never leaves its essential character of existence (satta), it undergoes origination (utpada), destruction (vyaya) and permanence (dhrauvya). Origination (utpada), destruction (vyaya) and permanence (dhrauvya) are simultaneous and interdependent and are not possible without the substance (dravya). Origination (utpada) of the new mode (paryaya) cannot take place without destruction of the old mode, the old mode cannot get destroyed without origination of the new mode, origination and destruction cannot take place in the absence of permanence, and permanence is not possible without origination and destruction. On production of an earring out of a bracelet, there is destruction (vyaya) of the old mode (the bracelet) of gold, origination (utpada) of the new mode (the earring) of gold, and permanence (dhrauvya) of gold (the substance - dravya), with its integral qualities, like yellowness and heavyness. 26

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Verse 12 द्रव्य और पर्याय का अभेद - The substance (dravya) is one with the mode (paryaya) - पज्जयविजुदं दव्वं दव्वविजुत्ता य पज्जया णत्थि / दोण्हं अणण्णभूदं भावं समणा परूविंति // 12 // पर्ययवियुतं द्रव्यं द्रव्यवियुक्ताश्च पर्याया न सन्ति / द्वयोरनन्यभूतं भावं श्रमणाः प्ररूपयन्ति // 12 // अन्वयार्थ - [पर्ययवियुतं] पर्यायों से रहित [ द्रव्यं] द्रव्य [च] और [द्रव्यवियुक्ताः ] द्रव्यरहित [ पर्यायाः] पर्यायें [न सन्ति ] नहीं होती हैं, [द्वयोः ] दोनों का [अनन्यभूतं भावं] अनन्यभाव (अनन्यपना) [श्रमणाः] श्रमण [ प्ररूपयन्ति ] प्ररूपित करते हैं। The substance (dravya) does not exist without the modes (paryaya) and the modes (paryaya) do not exist without the substance (dravya). The ascetics (Sramana) proclaim that the object (bhava or vastu) is one (abheda) with the two - the substance (dravya) and the mode (paryaya). EXPLANATORY NOTE Just as the cow-producel (gorasa) does not exist without modes like the milk and the curd, similarly, the substance (dravya) does not exist without the modes (paryaya). Or, just as the modes like the milk and the curd do not exist without the cow-produce (gorasa), similarly, the modes (paryaya) do not exist without the substance (dravya). Thus, existence has threefold character - origination (of the mode that is the 1. The genus cow-produce (gorasa) is consumed in many forms like milk, curd, cheese, and buttermilk. . . . . . . . . . . . . . . . . . . . . . . . . 27

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Pancastikaya-samgraha curd), destruction (of the mode that is the milk), and permanence (of the substance that is the cow-produce, present in the curd as well as the milk). In both, the substance (dravya) and the mode (paryaya), oneness exists in regard to the object (bhava or vastu). द्रव्य और गुण का अभेद - The substance (dravya) is one with the qualities (guna) - दव्वेण विणा ण गुणा गुणेहिं दव्वं विणा ण सभंवदि / अव्वदिरित्तो भावो दव्वगुणाणं हवदि तम्हा // 13 // द्रव्येण विना न गुणा गुणैर्द्रव्यं विना न सम्भवति / अव्यतिरिक्तो भावो द्रव्यगुणानां भवति तस्मात् // 13 // अन्वयार्थ - [ द्रव्येण विना] द्रव्य बिना [गुणाः न] गुण नहीं होते, [गुणैः विना] गुणों बिना [ द्रव्यं न सम्भवति ] द्रव्य नहीं होता, [ तस्मात् ] इसलिये [ द्रव्यगुणानाम् ] द्रव्य और गुणों का [अव्यतिरिक्तः भावः] अव्यतिरिक्त-भाव (अभिन्नपना) [भवति ] है। The qualities (guna) do not exist without the substance (dravya) and the substance (dravya) is not possible without the qualities (guna). Therefore, the object (bhava or vastu) is one (abheda) with the two - the qualities (guna) and the substance (dravya). EXPLANATORY NOTE The substance (dravya) is coextensive with its qualities (guna) and modes (paryaya). Gold is coextensive with its mode of earring or 28

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Verse 13-14 bangle, also with its quality of yellowness. The substance (dravya) is the substratum comprising infinite qualities (guna). Qualities (guna) exhibit eternal association (anvaya) with the substance. The substance (dravya) is not anything different from its qualities (guna); qualities are its own-nature (svabhava). The substance (dravya) is inseparable (residing in the same substratum - ayutasiddha) from its qualities (guna), and permanent (nitya). That which distinguishes one substance from other substances is its distinctive (bhedaka) qualities (guna). The presence of this quality proves its existence. The absence of the distinctive qualities would lead to intermixture or confusion between substances. For instance, the substance of soul (jiva) is distinguished from the matter (pudgala) and other substances by the presence of its distinctive qualities, such as knowledge (jnana). The matter (pudgala) is distinguished from the souls (jiva) by the presence of its distinctive qualities, such as form (colour). Without such distinguishing characteristics, there would be no distinction between the souls and the matter. द्रव्य सात-भंग वाला है - The 'seven-nuance system' (saptabhangi) - सिय अत्थि णत्थि उहयं अव्वत्तव्वं पुणो य तत्तिदयं / दव्वं खु सत्तभंगं आदेसवसेण संभवदि // 14 // स्यादस्ति नास्त्युभयमवक्तव्यं पुनश्च तत्रितयम् / द्रव्यं खलु सप्तभंगमादेशवशेन सम्भवति // 14 // अन्वयार्थ - [द्रव्यं ] द्रव्य [आदेशवशेन] आदेशवशात् (विवक्षा-वश) [खलु] वास्तव में [ स्यात् अस्ति ] स्याद् अस्ति, [नास्ति ] स्याद् नास्ति, [उभयम् ] स्याद् अस्ति-नास्ति, [अवक्तव्यम् ] स्याद् अवक्तव्य [ पुनः च] . . . . . . . . . . . 29

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Pancastikaya-samgraha और [तत्रितयम् ] अवक्तव्यता-युक्त तीन भंगवाला (स्याद् अस्ति-अवक्तव्य, स्याद् नास्ति-अवक्तव्य और स्याद् अस्ति-नास्ति-अवक्तव्य - [सप्तभङ्गम् ] इस प्रकार सात भंगवाला [ सम्भवति ] है। The substance (dravya), essentially, is that which is expressed through the seven-limbs (saptabhanga) of assertion. These are: in a way (syad)1 it simply is - syadasti, in a way it simply is not - syad-nasti, in a way it simply is and in a way it simply is not - syad-asti-nasti, in a way it simply is indescribable - syad-avaktavya, and the combinations of 'indescribable' (avaktavya) with the first three: in a way it simply is and in a way it simply is indescribable - syad-asti-avaktavya, in a way it simply is not and in a way it simply is indescribable - syad-nastiavaktavya, and in a way it simply is, in a way it simply is not and in a way it simply is indescribable - syad-astinasti-avaktavya. EXPLANATORY NOTE The 'seven-nuance system' (saptabhangi) embraces the seven limbs (saptabhanga) of assertion, the one-sided but relative method of comprehension, and also the acceptance and rejection of the assertion. Things are neither existent nor non-existent absolutely. Two seemingly contrary statements may be found to be both true if we take the trouble of finding out the two points of view from which the statements were made. For example, a man may be a father with 1. The particle 'syad' in a sentence qualifies the acceptance or rejection of the proposition or predication expressed in the sentence. It refers to a 'point-of-view' or 'in a particular context' or 'in a particular sense'. . . . . . .. . . . . . . . . . . . . . . . . . 30

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Verse 14 reference to his son, and he may also be a son with reference to his father. Now it is a fact that he can be a son and a father at one and the same time. A thing may be said to be existent in a way and to be nonexistent in another way, and so forth. Syadvada examines things from seven points of view, hence the doctrine is also called saptabhangi naya (sevenfold method of relative comprehension). It is stated as follows: 1. Rig 3ifa ya (syad-asti-eva) In a way it simply is; this is the first 'nuance', with the notion of affirmation. 2. RIG Fifa Ta (syad-nasti-eva) In a way it simply is not; this is the second 'nuance', with the notion of negation. 3. RUG 3Tahto Ta (syad-avaktavya-eva) In a way it is simply indescribable; this is the third 'nuance', with the notion of simultaneous affirmation and negation. 4. RUG 31fa tifa Ta (syad-asti-nasti-eva) In a way it simply is, in a way it simply is not; this is the fourth 'nuance', with the notion of successive affirmation and negation. 5. RIIG 31fer 37achat Ta (syad-asti-avaktavya-eva) In a way it simply is, in a way it is simply indescribable; this is the fifth 'nuance', with the notion of affirmation and the notion of simultaneous affirmation and negation. 6. RIIG Fifa 310 Chich ta (syad-nasti-avaktavya-eva) In a way it simply is not, in a way it is simply indescribable; this is the sixth 'nuance', with the notion of negation and the notion of simultaneous affirmation and negation. 7. RIG 31fa tifa tacho Ta (syad-asti-nasti-avaktavya-eva) In a way it simply is, in a way it simply is not, in a way it is simply indescribable; this is the seventh 'nuance', with the successive notions of affirmation and negation, and the notion of simultaneous affirmation and negation. . . . . . . . . . . 31

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Pancastikaya-samgraha The phrase 'in a way' (syad) declares the standpoint of expression - affirmation with regard to own substance (svadravya), place (svaksetra), time (svakala), and being (svabhava), and negation with regard to other substance (paradravya), place (paraksetra), time (parakala), and being (parabhava). Thus, for a 'jar', in regard to substance (dravya) - earthen, it simply is; wooden, it simply is not. In regard to place (ksetra) - room, it simply is; terrace, it simply is not. In regard to time (kala) - summer, it simply is; winter, it simply is not. In regard to being (bhava) - brown, it simply is; white, it simply is not. And the word 'simply' has been inserted for the purpose of excluding a sense not approved by the 'nuance'; for avoidance of a meaning not intended. The phrase 'in a way' is used to declare that the "jar' exists in regard to its own substance, etc., and not also in regard to other substance, etc. Even where the phrase is not employed, the meaning is conceived by the knowers of it in all cases from the sense; just as the word 'eva', having the purpose of cutting off the non-application. The seven modes of predication may be obtained in case of the pairs of opposite attributes like eternal (nitya) and non-eternal (anitya), one (eka) and many (aneka), and universal (samanya) and particular (visesa). These pairs of opposites can very well be predicated of every attribute of the reality. In the case of contradictory propositions, we have two opposite aspects of reality, both valid, serving as the basis of the propositions. Hence there is neither doubt nor confusion; each assertion is definite and clear. To the existence of an entity nonexistence is indispensable; and to its non-existence the former. And the primariness and secondariness of the two depends on the standpoint or intent. When a single entity is designated by the two attributes, existence and non-existence, applied simultaneously as primary, from the impossibility of such a word, the entity is indescribable (avaktavya). The pair of qualities, existence and nonexistence, cannot be stated together, as one thing, by the term 'existent' because that is incompetent for the expression of non-existence. Similarly, the term 'non-existent' cannot be used because that is incompetent for the @ @ . . . .. . . . . . . . . 32

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Verse 14 expression of existence. Nor can a single conventional term express that since it can cause presentation of things only in succession. From lack of all forms of expression the entity is indescribable, but it stands out-overpowered by simultaneous existence and non-existence, both applied as primary. It is not in every way indescribable (avaktavya) because of the consequence that it would then be undenotable even by the word 'indescribable'. It only refers to the impossibility of finding an idea which could include both, the thesis and the antithesis, at the same time. The remaining three are easily understood. Acarya Kundakunda's Pravacanasara: अत्थि त्ति य णत्थि त्ति य हवदि अवत्तव्वमिदि पुणो दव्वं / पज्जाएण दु केणवि तदुभयमादिट्ठमण्णं वा // 2-23 // जो वस्तु है वह किसी एक पर्याय से अस्ति रूप है और किसी एक पर्याय से वही द्रव्य नास्ति रूप है, तथा किसी एक पर्याय से अवक्तव्य है - वचनगोचर नहीं है। और फिर किसी एक पर्याय से वही द्रव्य अस्ति-नास्ति रूप है अथवा किसी एक पर्याय से अन्य तीन भंग स्वरूप कहा गया है। According as the substance (dravya) is viewed with regard to its different modes (paryaya), it may be described by the following propositions: 1) in a way it is (asti); 2) in a way it is not (nasti); 3) in a way it is indescribable (avaktavya); 4) in a way it is and is not (asti-nasti); and by the remaining three propositions: 5) in a way it is and is indescribable (asti-avaktavya); 6) in a way it is not and is indescribable (nasti-avaktavya); and 7) in a way it is, is not and is indescribable (asti-nasti-avaktavya). Acarya Samantabhadra's Aptamimamsa: कथञ्चित् ते सदेवेष्टं कथञ्चिदसदेव तत् / तथोभयमवाच्यं च नययोगान्न सर्वथा // 14 // हे वीर जिन ! आपके शासन में वस्तु-तत्त्व कथञ्चित् सत्-रूप ही है, . . . . . . . . . . . . . . . . 33

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Pancastikaya-samgraha कथञ्चित् असत्-रूप ही है। इसी प्रकार अपेक्षाभेद से वह वस्तु-तत्त्व कथञ्चित् उभय-रूप और कथञ्चित् अवक्तव्य-रूप ही है। (कथञ्चित् सत् और अवक्तव्य-रूप, कथञ्चित् असत् और अवक्तव्य-रूप तथा कथञ्चित् सत्, असत् और अवक्तव्य-रूप ही है।) नय की अपेक्षा से वस्तु-तत्त्व सत् आदि रूप है, सर्वथा नहीं। O Lord ! In your reckoning, the object of knowledge is in a way existing (sat); in a way non-existing (asat); in a way both existing and non-existing (sat as well as asat - ubhaya); and in a way indescribable (avaktavya) [further, as a corollary, in a way existing (sat) and indescribable (avaktavya); in a way nonexisting (asat) and indescribable (avaktavya); and in a way existing (sat), non-existing (asat), and indescribable (avaktavya)]. These assertions are made in accordance with the speaker's choice of the particular state or mode of the object - naya. स्याद्वादः सर्वथैकान्तत्यागात् किंवृत्तचिद्विधिः / सप्तभंगनयापेक्षो हेयादेयविशेषकः // 104 // सर्वथा एकान्त का त्याग करके कथञ्चित् विधान करने का नाम स्याद्वाद है। (इसलिए कथञ्चित् आदि शब्द स्याद्वाद के पर्यायवाची हैं।) स्याद्वाद सप्तभंगों और नयों की अपेक्षा को लिए रहता है तथा हेय और उपादेय का विशेषक (भेदक) होता है। Discarding the absolutist (ekanta) point of view and observing the practice of using the word 'kathancit' _ 'from a certain viewpoint', or 'in a respect', or 'under a certain condition' - is what is known as syadvada - the doctrine of conditional predication. It embraces the seven limbs (saptabhanga) of assertion, the one-sided but relative method of comprehension (naya), and also the acceptance and rejection of the assertion. .. . . . . . . . . . . .. . 34

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Verse 15 सत् का नाश नहीं, असत् का उत्पाद नहीं - No destruction of the existing (sat); no origination of the non-existing (asat) - भावस्स णत्थि णासो णत्थि अभावस्स चेव उप्पादो / गुणपज्जयेसु भावा उप्पादवए पकुव्वंति // 15 // भावस्य नास्ति नाशो नास्ति अभावस्य चैव उत्पादः / गुणपर्यायेषु भावा उत्पादव्ययान् प्रकुर्वन्ति // 15 // अन्वयार्थ - [भावस्य ] भाव का (सत् का) [ नाशः] नाश [ न अस्ति] नहीं है [च एव] तथा [ अभावस्य ] अभाव का (असत् का) [ उत्पादः] उत्पाद [ न अस्ति ] नहीं है, [भावाः] भाव (सत् द्रव्य) [गुणपर्यायेषु] गुण-पर्यायों में [ उत्पादव्ययान्] उत्पाद-व्यय [ प्रकुर्वन्ति ] करते हैं। There is no destruction (vyaya, nasa) of the existingobject-of-knowledge (bhava, vastu, sat, padartha); similarly, there is no origination (utpada) of the nonexisting-object-of-knowledge (abhava, avastu, asat). The existing-object-of-knowledge (bhava, vastu, sat, padartha) undergoes destruction (vyaya, nasa) and origination (utpada) in its qualities (guna) and modes (paryaya). EXPLANATORY NOTE Different modes of the cow-produce (gorasa)- like milk, curd, butter, cheese, buttermilk and clarified-butter (ghee) - exist due to presence of the cow-produce (gorasa). When butter turns into clarified-butter (ghee), there is no destruction of cow-produce (gorasa). Without destruction (vyaya, nasa) of the cow-produce (gorasa), the mode of . . . . . . . . . . . . . . . . . 35

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Pancastikaya-samgraha butter, with its own qualities, gets transformed into the mode of clarified-butter (ghee), with its own qualities. In both modes, the cowproduce (gorasa) subsists. If there be no cow-produce (gorasa), on what would these modes subsist? Destruction (uyaya) itself, without origination (utpada) would entail destruction (uyaya) of the existing' (sat) and on destruction (vyaya) of the existing' even knowledge, etc., would cease to exist. If origination (utpada) could take place without permanence (dhrauvya) of the substance (dravya) then there would be origination (utpada) of the 'non-existing' (asat); it would mean origination (utpada) of the 'skyflower' (akasapuspa or gaganakusuma). Acarya Kundakunda's Pravacanasara: ण भवो भंगविहीणो भंगो वा णत्थि संभवविहीणो / उप्पादो वि य भंगो ण विणा धोव्वेण अत्थेण // 2-8 // व्यय रहित उत्पाद नहीं होता तथा उत्पाद रहित व्यय नहीं होता है। और उत्पाद तथा व्यय - ये दोनों नित्य-स्थिररूप पदार्थ के बिना नहीं होते। There is no origination (utpada) without destruction (vyaya); similarly, there is no destruction (vyaya) without origination (utpada). Origination (utpada) and destruction (vyaya) do not take place without the object (artha) that has permanence (dhrauvya) of existence. . .. . . ... 36

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Verse 16 जीव के गुण - चेतना और उपयोग - The soul (jiva) has qualities (guna) of consciousness (cetana) and cognition (upayoga) - भावा जीवादीया जीवगुणा चेदणा य उवओगो / सुरणरणारयतिरिया जीवस्स य पज्जया बहुगा // 16 // भावा जीवाद्या जीवगुणाश्चेतना चोपयोगः / सुरनरनारकतिर्यश्चो जीवस्य च पर्यायाः बहवः // 16 // अन्वयार्थ - [जीवाद्याः ] जीवादि (द्रव्य) वे [भावाः ] 'भाव' (द्रव्य पदार्थ) हैं, [जीवगुणाः] जीव के गुण [चेतना च उपयोगः] चेतना तथा उपयोग हैं [च] और [ जीवस्य पर्यायाः ] जीव की पर्यायें [सुरनरनारकतिर्यश्चः ] देव-मनुष्य-नारक-तिर्यञ्चरूप [ बहवः ] अनेक हैं। The existing-objects-of-knowledge (bhava, vastu, sat, padartha) include the soul (jiva). The qualities (guna) of the soul (jiva) are consciousness (cetana) and cognition (upayoga). The modes (paryaya) of the soul (jiva) are in form of numerous celestial-beings (deva), human-beings (manusya), infernal-beings (naraka), and plants-andanimals (tiryanca). EXPLANATORY NOTE Consciousness (cetana) is of two kinds: pure-consciousness (Suddha cetana) and impure-consciousness (asuddha cetana). Cognition (upayoga), too, is of two kinds: knowledge-cognition (jnanopayoga) and perception-cognition (darsanopayoga). Pure-consciousness (suddha cetana) comprises knowledge-consciousness (jnanacetana). . . . . . . . . . . . . . . . . . . . . . . . . 37

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Pancastikaya-samgraha Impure-consciousness (asuddha cetana) comprises karma-consciousness (karmacetana or bhavakarma) and fruit-of-karma-consciousness (karmaphalacetana). Knowledge-cognition (nanopayoga) is with details and makes distinction (vikalpa) between objects (artha), like the soul (iva) and the non-soul (ajiva). Perception-cognition (darsanopayoga) is without details and does not make such distinction. Knowledge-cognition (jnanopayoga) comprises knowledge of eight kinds: sensoryknowledge (matijnana), scriptural-knowledge (srutajnana), clairvoyance (avadhijnana), telepathy (manahparyayajnana), omniscience (kevalajnana), wrong-sensory-knowledge (kumati), wrong-scripturalknowledge (kusruta), and wrong-clairvoyance (kuavadhi, vibhanga). Omniscience (kevalajnana) is pure (suddha) and without-envelopment (niravarana). The other seven kinds of knowledge are impure (asuddha) and with-envelopment (avarana). Perception-cognition (darsanopayoga) is of four kinds: ocularperception-cognition (caksudarsana), non-ocular-perceptioncognition (acaksudarsana), clairvoyant-perception-cognition (avadhidarsana), and perfect, infinite-perception-cognition (kevaladarsana). Perfect, infinite-perception-cognition (kevaladarsana) is permanent as it is the result of destructional (ksayika) dispositions, pure (suddha), and without-envelopment (niravarana). The other three are the results of destruction-cum-subsidential (ksayopasamika) dispositions, impure (asuddha), and with-envelopment (avarana). Modes (paryaya) are of two kinds: mode-of-substance (dravyaparyaya) and mode-of-qualities (gunaparyaya). The mode-of-substance (dravyaparyaya) is of two kinds: 1) samanajatiya dravyaparyaya - results from the union of atoms of the same class of substance, like different kinds of physical matter, and 2) asamanajatiya dravyaparyaya - results from the union of different classes of substances, like the humans, and the celestial-beings. The mode-of-qualities (gunaparyaya), too, is of two kinds: 1) svabhava gunaparyaya - as the substance of soul (jiva) transforms with its intrinsic agurulaghuguna, which manifests in satgunahanividdhi, @ @ . . . .. . . . . . . . . 38

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Verse 16-17 and 2) vibhava gunaparyaya - as the quality of knowledge in the substance of the soul (jiva) becomes less or more due to association with the matter (pudgala). There is another way by which modes (paryaya) are classified: 1) artha paryaya - the subtle-modes, and 2) vyanjana paryaya - the grossmodes. The subtle-modes (artha paryaya) are extremely subtle, change every instant, and beyond description. For the soul (jiva), the impure (asuddha) subtle-modes (artha paryaya) include transformations due to the constantly changing passions (kasaya) and thought-complexion (lesya). The gross-modes (vyanjana paryaya) are gross, relatively enduring, and capable of description. For the soul (jiva), the unnatural grossmodes (vibhava vyanjana paryaya) are the states of existence like the human-being (manusya) and the infernal-being (naraka). Its natural gross-mode (svabhava vyanjana paryaya) is the state of liberation. मनुष्यरूप जीव ही अन्य पर्याय से उत्पन्न होता है - The soul (jiva) in form of human-being is reborn in other modes (paryaya) - मणुसत्तणेण णट्ठो देही देवो हवेदि इदरो वा / उभयत्थ जीवभावो ण णस्सदि ण जायदे अण्णो // 17 // मनुष्यत्वेन नष्टो देही देवो भवति इतरो वा / उभयत्र जीवभावो न नश्यति न जायतेऽन्यः // 17 // अन्वयार्थ - [ मनुष्यत्वेन ] मनुष्यत्व से (मनुष्य पर्याय से) [ नष्टः ] नष्ट हुआ [ देही] देही (जीव) [देवः वा इतरः] देव अथवा अन्य पर्याय रूप . . . . . . . . . . . . . . . . . . . . . . . . 39

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Pancastikaya-samgraha [भवति ] होता है, [ उभयत्र ] उन दोनों में [ जीवभावः ] जीवभाव [ न नश्यति ] नष्ट नहीं होता और [ अन्यः ] दूसरा जीवभाव [ न जायतेः ] उत्पन्न Hei alati The possessor-of-the-body (dehi)1, when its mode as a human-being (manusya) is destroyed, gets born as a celestial or other being. In the two states (of existence) there is neither the destruction (uyaya, nasa) nor the origination (utpada) of a new substance-of-soul (jivadravya, jivabhava). EXPLANATORY NOTE This verse provides an example of the assertion that there is no origination (utpada) and destruction (vyaya, nasa) of the substance (dravya). (see verse 11, ante). If a worldly-soul (jiva) that exists in the mode (paryaya) of a humanbeing (manusya) dies, it gets reborn as a celestial-being (deva) or in any other mode, depending on the karmas. Although there is the destruction (vyaya, nasa) of the mode (paryaya) of the human being (manusya) and the origination (utpada) of the mode of the celestialbeing (deva), but from the point-of-view of the substance - dravyarthika naya - there is neither the destruction (uyaya, nasa) nor the origination (utpada) of the soul (jiva). The modes, like the humanbeing (manusya) and the celestial-being (deva), pertain to the same worldly-soul (jiva) that is in its impure-state (sopadhika). In its pure state, the soul (jiva) is characterized by its intrinsic agurulaghuguna, which manifests in satgunahanivrddhi - svabhava gunaparyaya. 1. dehi - the worldly-soul, with the body (deha, sarira) . . . . . . . . . . . . . . . . . . .. 40

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Verse 18 जीव का नाश अथवा उत्पाद नहीं है - The soul (jiva) undergoes neither destruction nor origination - सो चेव जादि मरणं जादि ण णट्ठो ण चेव उप्पण्णो / उप्पण्णो य विणट्ठो देवो मणुसु त्ति पज्जाओ // 18 // स च एव जातिं मरणं याति न नष्टो न चैवोत्पन्नः / उत्पन्नश्च विनष्टो देवो मनुष्य इति पर्यायः // 18 // अन्वयार्थ - [सः च एव] वही [ जातिं] जन्म को और वही [ मरणं याति ] मृत्यु को प्राप्त करता है, तथापि [न एव उत्पन्नः] वह उत्पन्न नहीं होता [च ] और [ न नष्टः ] नष्ट नहीं होता, [ देवः मनुष्यः ] देव, मनुष्य [इति पर्यायः ] ऐसी पर्याय [ उत्पन्नः ] उत्पन्न होती है [च] और [ विनष्टः ] विनष्ट होती है। The same worldly-soul (jiva) gets reborn that had died; in reality, there is neither destruction (vyaya, nasa) nor origination (utpada) of the soul (jiva). Only the modes (paryaya) of the human-being (manusya) and the celestial-being (deva) have undergone destruction (vyaya, nasa) and origination (utpada). EXPLANATORY NOTE The modes (paryaya) are sequential and exist for a certain time. These are seen, from the point-of-view of the mode - paryayarthika naya - as the destruction of the existing form and origination of the new form. From the point-of-view of the substance - dravyarthika naya - the substance (dravya) is eternal (nitya); it has the modes (paryaya) which . . . . . . . . . . . . . . . . . . . . . . . .

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Pancastikaya-samgraha are transient (anitya) but still maintains its existence through these modes. The two attributes - being eternal (nitya) and being transient (anitya) - pertain to the same substance (dravya) but still there is no contradiction. The attribute of being eternal (nitya) is from the pointof-view of the substance - dravyarthika naya. The attribute of being transient (anitya) is from the point-of-view of the mode - prayayarthika naya. Acarya Pujyapada's Samadhitantram: आत्मन्येवात्मधीरन्यां शरीरगतिमात्मनः / मन्यते निर्भयं त्यक्त्वा वस्त्रं वस्त्रान्तरग्रहम् // 77 // आत्मस्वरूप में ही जिसकी आत्मबुद्धि है ऐसा अन्तरात्मा शरीर के विनाश को अथवा बाल-युवा आदिरूप उसकी परिणति को अपने आत्मा से भिन्न मानता है - शरीर के उत्पाद-विनाश में अपने आत्मा का उत्पाद-विनाश नहीं मानता - और इस तरह वह मृत्यु के अवसर पर एक वस्त्र त्याग कर दूसरा वस्त्र ग्रहण करने की तरह निर्भय रहता है। The introverted-soul (antaratma), established in the soulnature, regards transformations in his body - stages like childhood, youth, old age and destruction - as not pertaining to his soul and, therefore, remains fearless at the time of death; he deems death to be just the change of clothes. . . . . . . . 42

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Verse 19 हर गति की अपनी प्रमाण स्थिति है - Each state-of-existence (gati) has its own duration (sthiti) - एवं सदो विणासो असदो जीवस्स णत्थि उप्पादो / तावदिओ जीवाणं देवो मणुसो त्ति गदिणामो // 19 // एवं सतो विनाशोऽसतो जीवस्य नास्त्युत्पादः / तावज्जीवानां देवो मनुष्य इति गतिनाम // 19 // अन्वयार्थ - [एवं] इस प्रकार [ जीवस्य] जीव को [ सतः विनाशः] सत् का विनाश और [ असत: उत्पादः] असत् का उत्पाद [न अस्ति] नहीं है, (देव जन्मता है और मनुष्य मरता है, ऐसा कहा जाता है - उसका यह कारण है कि-) [जीवानाम् ] जीवों को [ देवः मनुष्यः ] देव, मनुष्य [इति गतिनाम ] ऐसा गति-नामकर्म [ तावत् ] उतने ही काल का होता है। This way, the soul (jiva) does not exhibit the destruction (vyaya, nasa) of the existing (sat) and the origination (utpada) of the non-existing (asat). It is said that there is the origination (utpada) of the celestial-being (deva) and the destruction (vyaya, nasa) of the human-being (manusya); the reason is that these modes, due to the name-karma of the state-of-existence - gatinamakarma - have only that much duration (sthiti) of their fruition (anubhava). EXPLANATORY NOTE The worldly soul (jiva) attainsdifferent states-of-existence(gati) for a pre-determined duration (sthiti) of existence. The states of existence, like that of a human-being (manusya) or a celestial-being (deva), are . . . . . . .. . .. . . . . . . . . . . . .. 43

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Pancastikaya-samgraha determined by the name-karma of the state-of-existence (gati), and the duration of existence is determined by the life-determining (ayuh) karma. The same soul (jiva) subsists in all these states; these are just the different modes (paryaya) of its existence. A very long culm of bamboo is marked by many nodes and internodes that have their own place in the log. Each internode, or culm segment, has its own existence, does not exist in any other internode, and is different from all other internodes. The bamboo, however, is present in all internodes. Similarly, the states of existence, like that of a humanbeing or a celestial-being, are stations in the long journey of the soul (jiva) in its worldly existence. When the soul (jiva) is viewed from the point-of-view of the substance (dravyarthika naya), the point-of-view of the mode (paryayarthika naya) becomes secondary; the soul (jiva) is said to be permanent (nitya). When the soul (jiva) is viewed from the point-of-view of the mode (paryayarthika naya), the point-of-view of the substance (dravyarthika naya) becomes secondary; the soul (jiva) is said to be transient (anitya). There is no contradiction in the two statements. Acarya Samantabhadra's Svayambhustotra: विधिनिषेधश्च कथञ्चिदिष्टौ विवक्षया मुख्यगुणव्यवस्था / इति प्रणीतिः सुमतेस्तवेयं मतिप्रवेकः स्तुवतोऽस्तु नाथ // 5-5-25 // विधि अर्थात् अस्तिपना, भावपना या नित्यपना तथा निषेध अर्थात् नास्तिपना, अभावपना या अनित्यपना कथंचित् (किन्हीं अपेक्षाओं से) मान्य है, इष्ट है, सर्वथा नहीं। द्रव्य की अपेक्षा वस्तु सत् या नित्य है, पर्याय की अपेक्षा वस्तु असत् या अनित्य है। एक को मुख्य करना तथा दूसरे को गौण करना, यह व्यवस्था कहने वाले की इच्छा के अनुसार चलती है। जो जिस समय नित्यपना बताना चाहता है वह नित्य को मुख्य करके कहता है तब अनित्यपना गौण हो जाता है, तथा जो जब अनित्यपना समझाना चाहता है तब नित्यपना गौण हो जाता है। इस प्रकार हे सुमतिनाथ भगवन् ! आपकी यह तत्त्व के प्रतिपादन करने की शैली है। आपकी स्तुति करने से मेरी बुद्धि की उत्कृष्टता होवे, ऐसी मेरी भावना है। . . . . . . . . . . . . . . 44

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Verse 19-20 The attributes of existence and non-existence in an object are valid from particular standpoints; the validity of the statement is contingent on the speaker's choice, at that particular moment, of the attribute that he wishes to bring to the fore as the other attribute is relegated to the background. O Lord Sumatinatha, you had thus explained the reality of substances; may your adoration augment my intellect! पूर्व का अशुद्ध जीव ही सिद्ध अवस्था को प्राप्त होता है - Only the previously impure soul (jiva) becomes liberated (Siddha) - णाणावरणादीया भावा जीवेण सुट्ठ अणुबद्धा / तेसिमभावं किच्चा अभूदपुव्वो हवदि सिद्धो // 20 // ज्ञानावरणाद्याः भावाः जीवेन सुष्ठ अनुबद्धाः / तेषां अभावं कृत्वा अभूतपूर्वः भवति सिद्धः // 20 // अन्वयार्थ - [ज्ञानावरणाद्याः भावाः] ज्ञानावरणादि भाव [ जीवेन ] जीव के साथ [ सुष्ठु] भली-भांति [ अनुबद्धाः] अनुबद्ध हैं, [ तेषाम् अभावं कृत्वा ] उनका अभाव करके वह [अभूतपूर्वः सिद्धः] अभूतपूर्व सिद्ध [भवति] होता है। The worldly soul (jiva) is intricately bound with karmas, like the knowledge-obscuring (jnanavaraniya), and it attains, as never before, the state of liberation (Siddha) by destroying all those karmas. . . . . . . . . . . . . . . . . . . . . . . . . 45

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Pancastikaya-samgraha EXPLANATORY NOTE The worldly soul (jiva) is bound, from beginningless time, with the eight kinds of material-karmas (dravyakarma). These are instrumental causes (nimitta karana) of impure transformations slike attachment (raga) and aversion (dvesa)], called karma-consciousness (bhavakarma or karmacetana), in the soul. When a worthy (bhavya) soul treads the empirical (vyavahara) path to liberation represented by the discrete Three-Jewels (bheda ratnatraya) and also the transcendental (niscaya) path to liberation represented by the indiscrete Three-Jewels (abheda ratnatraya), it destroys the materialkarmas (dravyakarma) as well as the karma-consciousness (bhavakarma). It then attains, from the point-of-view of the mode (paryayarthika naya), a state that it has never experienced before, that of the Siddha. From the point-of-view of the pure substance (suddha dravyarthika naya), it has always been of the nature of the Siddha. Imagine a very long bamboo whose bottom half is artificially tainted with figures while the top part is clear of all blemish. A person who is able to see just the bottom part of the bamboo, and not its top part, would, with his limited knowledge, imagine that the whole of the bamboo must be such tainted. Same is the case with our understanding of the nature of the soul (jiva). In its worldly existence, the soul (jiva), due to its wrong-belief (mithyatva) and unnatural transformations in form of attachment (raga) and aversion (dvesa), is contaminated [from the empirical point-of-view (vyavahara naya)]. However, from the point-of-view of the pure substance (suddha dravyarthika naya), it has the nature of infinite-knowledge (kevalajnana), etc. Just as the tainted bottom half of the bamboo causes the ignorant person to assume that the full bamboo must be similarly tainted, in the same way, when we perceive the soul from the eye that is contaminated with wrong-belief (mithyatva) and unnatural transformations in form of attachment (raga) and aversion (dvesa), we refuse to see it as a naturally pure substance. Just as the tainted bottom half of the bamboo becomes clear on washing, similarly, the . .. . .. . 46

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Verse 20-21 contaminated soul gets to purity on attainment of right faith (samyagdarsana), right-knowledge (samyagjnana) and right-conduct (samyakcaritra). Acarya Pujyapada's Istopadesa: एकोऽहं निर्मम: शुद्धो ज्ञानी योगीन्द्रगोचरः / बाह्याः संयोगजा भावा मत्तः सर्वेऽपि सर्वथा // 27 // मैं एक, ममता-रहित, शुद्ध, ज्ञानी, योगीन्द्रों के द्वारा जानने योग्य हूँ। संयोगजन्य जितने भी देहादिक पदार्थ हैं, वे मुझसे सर्वथा बाहरी-भिन्न हैं। I am one, without infatuation, pure, all-knowing, and capable to be known by the Master Ascetics. All attachments, internal and external, are totally foreign to my nature. जीव की पर्यायों के चार प्रकार से कर्तृत्व - The modes (paryaya) of the soul (jiva) exhibit four kinds of origination and destruction - एवं भावमभावं भावाभावं अभावभावं च / गुणपज्जयेहिं सहिदो संसरमाणो कुणदि जीवो // 21 // एवं भावमभावं भावाभावमभावभावं च / गुणपर्ययैः सहितः संसरन् करोति जीवः // 21 // अन्वयार्थ - [ एवम् ] इस प्रकार [गुणपर्ययैः सहितः ] गुण-पर्यायों सहित [जीवः] जीव [ संसरन्] संसरण करता हुआ [भावम् ] भाव, [अभावम् ] अभाव, [भावाभावम् ] भाव-अभाव [च ] और [ अभावभावम् ] अभाव-भाव को [ करोति ] करता है। . . . . . . . . . . . . . . . . . . . . . . . . 47

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Pancastikaya-samgraha This way, the soul (jiva), with its qualities (guna) and modes (paryaya), while wandering in the world, undergoes origination (bhava, utpada), destruction (abhava, vyaya, nasa), destruction of the existing-state (bhavabhava), and, origination of the non-existing-state (abhavabhava). EXPLANATORY NOTE As has already been said, the soul (jiva) is permanent (nitya) from the point-of-view of the substance (dravyarthika naya) and transient (anitya) from the point-of-view of the mode (prayayarthika naya). The worldly soul (jiva), bound with the eight kinds of karmas, at the time of attaining the state-of-existence as a celestial-being (deva), causes the origination (bhava, utpada) of the mode of the celestial-being. It also causes the destruction (abhava, vyaya, nasa) of the mode of the human being (manusya). At the time of leaving the state of the celestial-being, it starts the destruction of this existing mode - (bhavabhava). Again, it starts the origination of the non-existing mode of the human-being-abhavabhava. These statements are incontrovertible. While making these statements, the point-of-view of the mode (prayayarthika naya) is primary and the point-of-view of the substance (dravyarthika naya) is secondary, staying in the background. Acarya Samantabhadra's Aptaminamsa: धर्मे धर्मेऽन्य एवार्थो धर्मिणोऽनन्तधर्मणः / अङ्गित्वेऽन्यतमान्तस्य शेषान्तानां तदङ्गता // 22 // अनन्त-धर्म वाले धर्मी का प्रत्येक धर्म एक भिन्न ही प्रयोजन को लिए हुए होता है। और उन धर्मों में से एक धर्म के प्रधान होने पर शेष धर्मों की प्रतीति उस समय गौण-रूप से होती है। . . . . . . . .. . . . . . . . . . . . . . . . 48

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Verse 21-22 Each individual attribute (dharma) of an entity (dharmi), having innumerable attributes, carries with it a particular meaning. When one attribute is treated as the primary attribute, the other attributes stay in the background as the secondary attributes. पंचास्तिकाय का वर्णन - The description of pancastikaya - जीवा पुग्गलकाया आयासं अत्थिकाइया सेसा / अमया अत्थित्तमया कारणभूदा हि लोगस्स // 22 // जीवाः पुद्गलकाया आकाशमस्तिकायौ शेषौ / अमया अस्तित्वमयाः कारणभूता हि लोकस्य // 22 // अन्वयार्थ - [ जीवाः ] जीव, [पुद्गलकायाः ] पुद्गलकाय [आकाशम् ] आकाश और [शेषौ अस्तिकायौ ] शेष दो अस्तिकाय [अमयाः] अकृत हैं, [अस्तित्वमयाः] अस्तित्वमय हैं और [हि ] वास्तव में [लोकस्य कारणभूताः ] लोक के कारणभूत हैं। The souls (jiva), the matter-bodies (pudgalakaya), the space (akasa dravya) and the remaining two substances [the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya)] with bodily-existence - astikaya - are uncreated (akrta), established in their own existence (satta), and certainly are the cause of the universe-space (loka). . . . . . . . . . . . . . . . . . . .. . . . . 49

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Pancastikaya-samgraha EXPLANATORY NOTE The five substances (dravya) with bodily-existence (astikaya) are the souls (jiva), the matter-bodies (pudgalakaya), the medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), and the space (akasa dravya). These are uncreated; there is no supreme power that has created these substances. These maintain their existence (satta) throughout. The universe-space (loka) is an assemblage of these five substances (dravya) with bodily-existence (astikaya), besides, of course, the substance-of-time (kala dravya) that does not possess the characteristicof body (haya). काल में भी द्रव्यसंज्ञा है - The time (kala), too, is a substance (dravya) - सब्भावसभावाणं जीवाणं तह य पोग्गलाणं च / परियट्टणसंभूदो कालो णियमेण पण्णत्तो // 23 // सद्भावस्वभावानां जीवानां तथैव पुद्गलानां च / परिवर्तनसम्भूतः कालो नियमेन प्रज्ञप्तः // 23 // अन्वयार्थ - [सद्भावस्वभावानाम् ] सत्ता-स्वभाव वाले [जीवानाम् तथा एव पुद्गलानाम् च] जीवों और पुद्गलों के [ परिवर्तनसम्भूतः ] परिवर्तन से सिद्ध होने वाले [ कालः ] ऐसे काल का [नियमेन प्रज्ञप्तः] (सर्वज्ञों द्वारा) नियम से (निश्चय से) उपदेश दिया गया है। The Omniscients (sarvajna) have expounded that, . . . . . . . . . . . . . . . 50

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Verse 23 certainly, the existence of the substance-of-time (kala dravya) is established by the changes that take place incessantly in the substances of the souls (jiva) and the matter (pudgala) that are of the nature of existence (satta). EXPLANATORY NOTE In this world, the substances of the souls (jiva) and the matter (pudgala) incessantly undergo transformations in form of the trio of origination (utpada), destruction (uyaya) and permanence (dhrauvya) at the same time. These transformations are due to the instrumentalcause (sahakari karana) of the substance-of-time (kala dravya); just as the medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), and the space (akasa dravya) are the instrumentalcauses (sahakari karana) of the motion (gati), the rest (sthiti) and the accommodation (avagaha), respectively. The infinitesimal time taken by the atom of matter - pudgalaparamanu -to traverse slowly from one space-point (pradesa) to the other is the mode (paryaya) of the substance of time (kala). This infinitesimal time is called the 'samaya' - the measure of time. If individual kalanu were not separate and if it were possible for the kalanu to unite with each other, the mode (paryaya) of the substance of time (kala) - the 'samaya' - would not exist. The 'samaya' exists because transformation (parinamana) takes place in an indivisible (akhanda) substance (dravya) as it associates with separate kalanu, which do not unite with each other. The mode (paryaya) of the substance of time (kala) - the 'samaya' - manifests in the slow movement of the atom of matter - the pudgala-paramanu. That which neither originates nor vanishes with the origination or destruction of the mode, i.e., the 'samaya', is the kalanu, the substance of time (kala dravya). The mode that is the 'samaya'is transient, the kalanu or the substance of time (kala dravya, niscaya-kala) is eternal. . . . . . . . . . . 51

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Pancastikaya-samgraha Acarya Kundakunda's Pravacanasara: वदिवददो तं देसं तस्सम समओ तदो परो पुव्वो / जो अत्थो सो कालो समओ उप्पण्णपद्धंसी // 2-47 // जो आकाश का एक प्रदेश है उसमें मंद गमन से जाने वाले पुद्गल-परमाणु को जितना कुछ सूक्ष्मकाल लगे वह 'समय' नामा पर्याय कहा जाता है। उस पर्याय से आगे तथा पहले जो नित्यभूत पदार्थ है वह कालनामा द्रव्य है, 'समय' उत्पन्न और प्रध्वंस वाला है। The time taken by the indivisible atom of matter (pudgalaparamanu) in traversing slowly one space-point (pradesa) of the space (akasa) is the mode (paryaya) of time (kala), called the 'samaya' (the smallest, indivisible unit of time). The eternal substance (dravya) that continues to exist before and after the mode (paryaya), called the 'samaya', is the substance of time (kala dravya). The mode (paryaya), i.e., the 'samaya', undergoes origination and destruction. निश्चयकाल का स्वरूप - The substance of time (niscaya-kala) - ववगदपणवण्णरसो ववगददोगंधअट्ठफासो य / अगुरुलहुगो अमुत्तो वट्टणलक्खो य कालो त्ति // 24 // व्यपगतपंचवर्णरसो व्यपगतद्विगन्धाष्टस्पर्शश्च / अगुरुलघुको अमूर्तो वर्तनलक्षणश्च काल इति // 24 // अन्वयार्थ - [ काल इति] काल (निश्चयकाल) [ व्यपगतपंचवर्णरसः] पाँच वर्ण और पाँच रस रहित, [ व्यपगतद्विगन्धाष्टस्पर्शः च ] दो गन्ध और . . . . . . . 52

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Verse 24 आठ स्पर्श रहित, [अगुरुलघुकः ] अगुरुलघु, [अमूर्तः ] अमूर्त [च] और [ achitatu:] adic&u aici The substance of time (kala dravya, niscaya-kala) does not have the five kinds of colour (varna), the five kinds of taste (rasa), the two kinds of smell (gandha), and the eight kinds of touch (sparsa), has the power to maintain distinction with all other substances (agurulaghutva), is incorporeal (amurta), and has the mark (laksana) of rendering help to substances in their continuity of being through gradual changes - vartana. EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: वर्तनापरिणामक्रियाः परत्वापरत्वे च कालस्य // 5-22 // वर्तना, परिणाम, क्रिया, परत्व और अपरत्व - ये काल द्रव्य के उपकार हैं। Assisting substances in their continuity of being through gradual changes (vartana), in their modification (parinama), in their movement (kriya), in their endurance (paratva) and in their non-endurance (aparatva), are the functions of time (kala). Colour (varna) is of five kinds: black (kala), blue (nila), yellow (pila), white (safeda) and red (lala). Taste (rasa) is of five kinds: bitter (tita), sour (khatta), acidic (kadua), sweet (milha) and astringent (kasaila). Smell (gandha) is of two kinds: pleasant smell (sugandha) and unpleasant smell (durgandha). Touch (sparsa) is of eight kinds: soft (komala), hard (kathora), heavy (bhari), light (halka), cold (thanda), hot (garma), smooth (snigdha) and rough (ruksa). The substance of time (kala dravya, niscaya-kala) assists in the 53

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Pancastikaya-samgraha transformation of other substances. It is like this: In winters, the disciples study on their own but fire assists them in their activity. Or, the potter's wheel revolves on its own but the nail at the bottom helps it in its revolution. The disciple asks: Since there is no substance of time (kala dravya, niscaya-kala) beyond the universe-space (lokakasa), how do transformations take place in the non-universe-space (alokakasa)? It is like this: The agreeable touch (sparsa) by one part of the body results in pleasant feeling in whole of the body. Or, the bite of a snake in one part of the body results in the spread of the poison throughout the body. Or, the wound in one part of the body causes affliction in whole of the body. In the same way, although the substance of time (kala dravya, niscaya-kala) exists only in the universe-space (lokakasa) but it assists, as an instrumental cause, transformations in the non-universe-space (alokakasa) too. Another question is raised. The substance of time (kala dravya, niscaya-kala) assists transformations in the other substances but what assists transformations in the substance of time itself? The answer is that the substance of time (kala dravya, niscaya-kala) assists itself. It is akin to the substance of space (akasa dravya) that finds support in itself. Or, it is like the knowledge, the sun, the lamp, etc.; all illumine others as well as the self. No outside assistance is needed for their illumination. In the same way, the substance of time (kala dravya, niscaya-kala) assists itself in own transformations. A counter-question is raised: Why other substances, like the soul (jiva), do not assist themselves in own transformations? Why do you say that these depend on the substance of time for their transformations? The special-quality (vicesa guna) or the mark (laksana) of the substance of time (kala dravya, niscayakala) is that it renders help to substances in their continuity of being through gradual changes - vartana. The substance of space (akasa dravya), the medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), the soul (jiva) and the physical-matter (pudgala dravya) undergo transformations due to the substance of time (kala dravya). The mode 'samaya' of the substance of time (kala) causes . . . . . . . . . . .. . . . . . . . . . . 54

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Verse 24 transformations in the five substances. The upward-collection (urdhvapracaya) of the time (kala) causes the urdhvapracaya of the five substances (dravya). The upward-collection (urdhvapracaya) of the time (kala) is by the time (kala) itself; its transformation is the mode 'samaya'. The time (kala) itself is the substantive-cause (upadana karana) as well as the instrumental-cause (nimitta karana) of the urdhvapracaya of the time (kala). For the upward-collection (urdhvapracaya) of the other five substances (dravya), the substantive-cause (upadana karana) is the substance (dravya) itself and the instrumental-cause (nimitta karana) is the urdhvapracaya of the substance of time (kala). (see 'Pravacanasara', p. 182-184). The special quality of the substance of space (akasa dravya) is to assist other substances in their accommodation (avagaha), of the mediumof-motion (dharma dravya) is to assist other substances in their motion (gati), and of the medium-of-rest (adharma dravya) is to assist other substances in their rest (sthiti). The special quality of one substance is not found in other substances. If all substances, which are only the substantive-cause (upadana karana) of their transformations, become the instrumental-cause (nimitta karana) too of their transformations, the instrumentality of the substance of space (akasa dravya), the medium-of-motion (dharma dravya), and the medium-ofrest (adharma dravya) in providing assistance to other substances in their accommodation (avagaha), motion (gati), and rest (sthiti), respectively, will become meaningless. Only two substances - the soul (jiva) and the matter (pudgala) - will remain. This is against the Scripture and the accepted conventions. . . . . . . . . . . 55

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Pancastikaya-samgraha व्यवहारकाल का स्वरूप - The empirical (vyavahara) time (kala) - समओ णिमिसो कट्ठा कला य णाली तदो दिवारत्ती / मासोदुअयणसंवच्छरो त्ति कालो परायत्तो // 25 // समयो निमिषः काष्ठा कला च नाली ततो दिवारात्रः / मासर्वयनसंवत्सरमिति कालः परायत्तः // 25 // अन्वयार्थ - [समयः] समय, [निमिषः] निमिष, [काष्ठा] काष्ठा, [कला च] कला, [नाली] घड़ी, [ ततः दिवारात्रः] अहोरात्र (दिवस), [मासर्वयनसंवत्सरम् ] मास, ऋतु और वर्ष - [इति कालः ] ऐसा जो काल है (अर्थात् व्यवहारकाल) [ परायत्तः] वह पराश्रित है। The (modes of) time (kala), known by 'samaya', 'nimisa', 'kastha', 'kala', and 'ghadi', resulting in dina-rata', 'masa', 'rtu', 'ayana', and 'varsa', are dependent. EXPLANATORY NOTE When theatom of matter-pudgala-paramanu - traverses slowly from one space-point (pradesa) to the other of space (akasa), it must cross over one kalanu to enter the other. The infinitesimal time taken by the atom of matter - pudgala-paramanu - to traverse slowly from one space-point (pradesa) to the other is the mode (paryaya) of the substance of time (kala dravya). This infinitesimal time is called the 'samaya'-indivisible unit of empirical (vyavahara) time. If individual kalanu were not separate and if it were possible for the kalanu to unite with each other, the mode (paryaya) of the substance of time (kala) - the 'samaya' - would not exist.1 1. see Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 179-180. . . . . . .. . 56

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Verse 25 Acarya Kundakunda's Pravacanasara: समओ दु अप्पदेसो पदेसमेत्तस्स दव्वजादस्स / वदिवददो सो वट्टदि पदेसमागासदव्वस्स // 2-46 // और काल-द्रव्य प्रदेश से रहित है, अर्थात् प्रदेशमात्र है, वह कालाणु आकाश-द्रव्य के निर्विभाग क्षेत्ररूप प्रदेश में मंद गति से गमन करने वाला तथा एक प्रदेशरूप ऐसे पुद्गल जातिरूप परमाणु के निमित्त से समय-पर्याय की प्रगटता से प्रवर्तता है। And, the substance of time (kala dravya) is without space-points (pradesa); it occupies just one space-point (pradesa). As the indivisible atom of matter (pudgala-paramanu) traverses slowly in the substance of space (akasa dravya) from one space-point to the other, the time-atom (kalanu) evolves into its mode (paryaya) of time (duration or samaya). Acarya Kundakunda's Niyamasara: समयावलिभेदेण दु दुवियप्पं अहव होइ तिवियप्पं / तीदो संखेज्जावलिहदसंठाणप्पमाणं तु // 31 // समय और आवली के भेद से व्यवहारकाल के दो भेद हैं, अथवा अतीत, वर्तमान और भविष्यत् (अनागत) के भेद से तीन भेद हैं। उनमें अतीत काल, संख्यात आवली से गुणित हतसंस्थान (अर्थात् संस्थान से रहित सिद्धों) का जितना प्रमाण है उतना है। भावार्थ - व्यवहारकाल के समय और आवली की अपेक्षा दो भेद हैं। इनमें समय काल-द्रव्य की सबसे लघु पर्याय है। असंख्यात समयों की एक आवली होती है। यहाँ आवली, निमिष, काष्ठा, कला, नाड़ी, दिन-रात आदि का उपलक्षण है। दूसरी विधि से काल के भूत, वर्तमान और भविष्यत् की अपेक्षा तीन भेद हैं। इनमें भूतकाल संख्यात आवली से गुणित सिद्धों के बराबर है। The empirical (vyavahara) substance of time (kala) is of two kinds: the samaya and the avali. Or, it is of three kinds: the past . . . . . . . . . . . . . . . . . . . . . . . . 57

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Pancastikaya-samgraha (atita), the present (vartamana) and the future (anagata). The empirical past (atita kala) is equal to the numerable avali multiplied by the number of liberated souls (the Siddha). The smallest and indivisible unit of empirical (vyavahara) time (kala) is called the 'samaya'. It depends on the movement of the the atom of matter -pudgala-paramanu. The 'nimisa'depends on the blink of the eye. The 'kastha', 'kala' and 'ghadi' are all multiples of 'nimisa'. The 'dina-rata' depends on the movement of the sun. The 'masa', 'stu', 'ayana'and 'varsa'are all multiples of dina-rata'. Terms constituting numerable (samkhyata) time that are found in the Scripture are as under:1 Innumerable samaya = 1avali Numerable avali = 1 ucсhvāsa (also called 'prana') 7 ucсhvāsa = 1 stoka 7 stoka = 1 lava 3842 lava = 1 nali 2 nali = 1 muhurta (= 48 minutes) 30 muhurta = 1 dina-rata (= 24 hours) 15 dina-rata = 1 paksa 2 paksa = 1 masa (month) 2 masa = 1 rtu 3 rtu = layana 2 ayana = 1 varsa (year) 5 varsa = 1 yuga 2 yuga = 10 varsa 10,000 x 10 varsa = 1 laksa (lakh) varsa 84 x 1 laksa (lakh) varsa (years) = 1 purvanga 1 purva = 84 lakh x 1 purvanga = 84 lakh x 84 lakh years 1- see Appendix-1 to Acarya Samantabhadra's Swayambhustotra - Adoration of The Twenty-four Tirthankara, p. 173-174. 58

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Verse 25 = 70560000000000 years (also, 1 purvakoti = 1 crore x1 purva; 1 crore = 100 x 1 lakh = 100,00,000) 1 parvanga = 84x1 purva 1 parva = 84 lakh x1 parvanga 1 nayutanga = 84x1 parva 1 nayuta = 84 lakh x 1 nayutanga 1 kumudanga = 84x1 nayuta 1 kumuda = 84 lakh x1 kumudanga 1 padmanga = 84 x 1 kumuda 1 padma = 84 lakh x 1 padmanga 1 nalinanga = 84x 1 padma 1 nalina = 84 lakh x1 nalinanga 1 kamalanga = 84x 1 nalina 1 kamala = 84 lakh x1 kamalanga 1 trutitanga = 84 x1 kamala 1 trutita = 84 lakh x1 trutitanga 1 atatanga = 84x1 trutita 1 atata = 84 lakh xlatatanga The series continues in this fashion. The Jaina Scripture has named the elements of the series as: purvanga, purva, parvanga, parva, nayutanga, nayuta, kumudanga, kumuda, padmanga, padma, nalinanga, nalina, kamalanga, kamala, trutitanga, trutita, atatanga, atata, amamanga, amama, hahanga, haha, huhanga, huhu, latanga, lata, mahalatanga and mahalata. After this, 1 mahalata multiplied by 84 lakh gives 1 srikalpa. 1 srikalpa multiplied by 84 lakh gives 1 hastaprahelita. 1 hastaprahelita multiplied by 84 lakh gives 1 acalatma. It is mentioned that 84 multiplied by itself 31 times followed by ninety zeros constitutes 1 acalatma.1 These are divisions of numerable (samkhyata) time. 1 - see Tiloyapannati-2, p. 82-90; Harivansapurana, p. 133-134. . .. . 59

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Pancastikaya-samgraha Time periods of still greater values are known as innumerable time (asamkhyata); these are not expressed in years but in terms of the time required to perform certain mental activities as mentioned in the Scripture. Briefly, numbers expressing innumerable time periods, are expressed, in ascending order, as under: vyavaharapalya leads to the time period known as vyavaharapalyopama; uddharapalya leads to the time period known as uddharapalyopama; and addhapalya leads to the time period known as addhapalyopama (palyopama or palya, in short). Further, 10 x 1 crore x 1 crore addhapalyopama = addhasagaropama (sagaropama or sagara, in short) Terms like palyopama and sagaropama are used to express the age of worldly souls, the duration of karmas, and the worldly cycle of time. Jaina cosmology divides the worldly cycle of time (kalpakala) in two parts or half-cycles - ascending (utsarpini) and descending (avasarpini) - each consisting of 10 x 1 crore x 1 crore addhasagaropama (10 kotakoti sagaropama). Thus, one cycle of time (kalpakala) gets over in 20 kotakoti sagaropama. During the ascending period (utsarpini) of the half-cycle, in the regions of Bharata and Airavata, there is the all-round increase in age, strength, stature and happiness of the living beings, while during the descending period (avasarpini) of the half-cycle, there is the all-round deterioration. Just as the moon continues its never-ending journey of waxing and waning luminance, there is incessant and eternal revolution of the worldly cycle of time in these regions. Time periods beyond these values are termed as infinite (ananta) in Jaina cosmology. @ @ . . . .. . 60

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Verse 26 व्यवहारकाल की पराधीनता - The empirical (vyavahara) time (kala) is dependent - णत्थि चिरं वा खिप्पं मत्तारहिदं तु सा वि खलु मत्ता / पोग्गलदव्वेण विणा तम्हा कालो पडुच्चभवो // 26 // नास्ति चिरं वा क्षिप्रं मात्रारहितं तु सापि खलु मात्रा / पुद्गलद्रव्येण विना तस्मात्कालः प्रतीत्यभवः // 26 // अन्वयार्थ - [चिरं वा क्षिप्रं] 'चिर' अथवा 'क्षिप्र' ऐसा ज्ञान (अधिक काल अथवा अल्प काल - ऐसा ज्ञान) [ मात्रारहितं तु] परिणाम बिना (काल के माप बिना) [न अस्ति ] नहीं होता, [सा मात्रा अपि] और वह परिणाम [ खलु] वास्तव में [ पुद्गलद्रव्येण विना] पुद्गलद्रव्य के बिना नहीं होता, [ तस्मात् ] इसलिये [ कालः प्रतीत्यभवः ] काल (व्यवहारकाल) पराश्रित-रूप से उपजने वाला है। The duration of time (kala) as 'long' or 'short' is not comprehended without a measure and that measure certainly does not come into being without the substance of matter (pudgala dravya). Therefore, the [empirical (vyavahara)] time (kala) is said to be due to the instrumentality of the matter (pudgala). EXPLANATORY NOTE The conventional time (kala), when it is called either 'long' or 'short', has limitations. The terms 'long' and 'short' are relative. Since, conventionally, measures like the blink of the eye, or filling of a vessel, or movement of the sun, are used to determine the duration of time, it is said to be dependent. By convention, there are particular activities, . . . . . . . . . . . . . . . . . . . . . . . . 61

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Pancastikaya-samgraha namely, instant, etc., and cooking, etc., which are referred to as an instant of time, cooking time, and so on. But, in this conventional usage as an instant of time, cooking time, and so on, the term (samjna) time' (kala) is superimposed. And this term 'time' (kala) signifies the existence of the 'real' (mukhya) time (kala), which is the basis of the conventional or secondary (uyavahara or gauna) time. How? This is because the secondary must imply the real. Thus, there are two kinds of time (kala), the real-time (mukhya-kala or paramartha-kala or niscaya-kala) and the conventional-time (vyavahara-kala). The realtime has its mark (laksana) as continuity of being (vartana), and the conventional-time has its marks (laksana) as modification (parinama), etc. The conventional-time is determined (recognized) by modification in other substances, which are ascertained by others. It is threefold, the past (bhuta), the present (vartamana) and the future (bhavisyat). In the real-time the conception of time is of primary importance, and the idea of the past, the present and the future is secondary. In the conventional-time, the idea of the past, the present and the future is of prime importance, and the idea of real-time is subordinate. This is because the conventional-time depends on the substances endowed with-activity (kriyavana), and on the real-time. The unit of conventional time is the infinitesimal time taken by the atom of matter - pudgala-paramanu - to traverse slowly from one space-point (pradesa) to the other. It is called 'samaya'- the mode (paryaya) of the substance of time (kala dravya). Acarya Nemicandra's Dravyasamgraha: दव्वपरिवट्टरूवो जो सो कालो हवेइ ववहारो / परिणामादीलक्खो वट्टणलक्खो य परमट्ठो // 21 // जो द्रव्यों के परिवर्तन-रूप, परिणाम-रूप देखा जाता है वह तो व्यवहार-काल है और वर्तना लक्षण का धारक जो काल है, वह निश्चय-काल है। Conventional time (vyavahara kala) is perceived by the senses @ @ . . . .. . . . . . . . . . 62

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Verse 26 through the transformations and modifications of substances. Real time (niscaya kala), however, is the cause of imperceptible, minute changes (called vartana) that go on incessantly in all substances. That which neither originates nor vanishes with the origination or destruction of the mode, i.e., the 'samaya', is the kalanu, the substance of time (kala dravya). The mode that is the 'samaya' is transient, the kalanu or the substance of time (kala dravya) is eternal. Acarya Nemicandra's Dravyasamgraha: लोयायासपदेसे इक्किक्के जे छिया हु इक्किक्का / रयणाणं रासी इव ते कालाणू असंखदव्वाणि // 22 // जो लोकाकाश के एक-एक प्रदेश पर रत्नों की राशि के समान परस्पर भिन्न होकर एक-एक स्थित हैं, वे कालाणु हैं; और वे कालाणु असंख्यात हैं। Real time (niscaya kala) is of the extent of space-points of the universe, pervading the entire universe. Each particle or unit of the real time is distinct and occupies one unit of space; these innumerable particles of the real time, thus, exist in the entire universe (lokakasa), like heap of jewels. . . . . . . . . . . . . . . . . . . . . . . . . 63

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Pancastikaya-samgraha जीव-द्रव्य की व्याख्या - The substance of soul (jiva) - जीवो त्ति हवदि चेदा उवओगविसेसिदो पहू कत्ता / भोत्ता य देहमत्तो ण हि मुत्तो कम्मसंजुत्तो // 27 // जीव इति भवति चेतयितोपयोगविशेषितः प्रभुः कर्ता / भोत्ता च देहमात्रो न हि मूर्तः कर्मसंयुक्तः // 27 // अन्वयार्थ - [जीवः इति भवति] आत्मा जीव है, [चेतयिता] चेतयिता (चेतने वाला) है, [ उपयोगविशेषितः ] उपयोग-लक्षित है (उपयोग लक्षण वाला है), [ प्रभुः] प्रभु है, [कर्ता ] कर्ता है, [ भोत्ता] भोक्ता है, [ देहमात्रो ] देहप्रमाण है, [न हि मूर्तः ] अमूर्त है [च ] और [कर्मसंयुक्तः] कर्मसंयुक्त है। The soul (jiva) is that which has life-principles (prana), has consciousness (cetana), has cognition (upayoga), is the lord (prabhu), is the doer (karta), is the enjoyer (bhokta), is of the size of the body (sarira-pramana), is incorporeal (amurta) from the real point-of-view, and is bound with karmas (karmasamyukta). EXPLANATORY NOTE From the pure transcendental point-of-view (suddha niscaya naya), the soul (jiva) lives with its life-principles (prana) of existence (satta), soul-principle (jivatva) and knowledge (jnana), etc. From the impure transcendental point-of-view (asuddha niscaya naya), the soul (jiva) lives with its life-principles (prana) of dispositions or thoughtactivities -bhava - due to destruction-cum-subsidence (ksayopasama) of karmas, and the fruition (udaya) of karmas. From the empirical 64

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Verse 27 point-of-view (vyavahara naya) - anupacarita asadbhuta vyavahara naya - the soul (jiva) lives with its four life-principles (prana) - dravyaprana - of strength (bala-prana), senses (indriya-prana), duration of age (ayuh-prana), and respiration (ucchvasa-nihsvasaprana). Worldly souls go round the cycle of rebirths since eternity; we cannot think of Jainism without its doctrine of transmigration. The cause of rebirths is karma; a subtle form of matter associated with the soul. Acarya Nemicandra's Dravyasamgraha: तिक्काले चदुपाणा इंदियबलमाउआणपाणो य / ववहारा सो जीवो णिच्छयणयदो दु चेदणा जस्स // 3 // व्यवहारनय से तीन काल में इन्द्रिय, बल, आयु और प्राणापान (उच्छ्वास-नि:श्वास) इन चारों प्राणों को जो धारण करता है वह जीव है और निश्चयनय से जिसके चेतना है वह जीव है। From the empirical or phenomenal point-of-view (vyavahara naya), that which is living at present, will continue to live in the future, and was living in the past, through its four principles of organism (prana - strength (bala prana), senses (indriya prana), duration of age (ayuh prana), and respiration (ucchvasa-nihsvasa prana)], is the jiva. From the transcendental or noumenal pointof-view (niscaya naya), that which has consciousness is the jiva. From the pure transcendental point-of-view (suddha niscaya naya), the soul (jiva) has pure knowledge-consciousness (jnanacetana). From the impure transcendental point-of-view (asuddha niscaya naya), the soul Giva) has karma-consciousness (karmacetana or bhavakarma) and fruit-of-karma-consciousness (karmaphalacetana). Consciousness (cetana) manifests itself in the form of cognition (upayoga). Through the faculty of cognition (upayoga), the soul (jiva) engages itself in the knowledge (jnana) or perception (darsana) of the 65

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Pancastikaya-samgraha knowable (substance or jneya). Cognition (upayoga) is the differentia of the soul. It is inseparable from the soul as it occupies the same space-points as the soul; the difference is only empirical (vyavahara), to facilitate expression of the attribute of the soul. From the pure transcendental point-of-view (suddha niscaya naya), the soul (jiva) has pure perception-cognition (darsanopayoga) and knowledgecognition (jnanopayoga). From the impure transcendental point-ofview (asuddha niscaya naya), the soul (jiva) has impure cognition (upayoga) comprising perception and sensory-knowledge, etc., acquired according to the destruction-cum-subsidence (ksayopasama) of karmas. From the pure transcendental point-of-view (suddha niscaya naya), the soul (jiva) is the lord (prabhu) since it has the power of transforming itself into pure dispositions pertaining to liberation and its means. From the impure transcendental point-of-view (asuddha niscaya naya), the soul (jiva) is the lord (prabhu) since it has the power of transforming itself into impure dispositions pertaining to the worldly-existence (samsara) and its means. From the pure transcendental point-of-view (suddha niscaya naya), the soul (iva) is the doer (karta) of its pure dispositions (bhava). From the impure transcendental point-of-view (asuddha niscaya naya), the soul (jiva) is the doer (karta) of its impure dispositions (bhava), like attachment (raga) due to karma-consciousness (bhavakarma). From the empirical point-of-view (vyavahara naya) - anupacarita asadbhuta vyavahara naya - the soul (jiva) is the doer (karta) of its material-karmas (dravyakarma), like knowledge-obscuring (jnanavaraniya), and quasi-karma (nokarma), like the external body (sarira). Acarya Nemicandra's Dravyasamgraha: पोंग्गलकम्मादीणं कत्ता ववहारदो दु णिच्छयदो / चेदणकम्माणादा सुद्धणया सुद्धभावाणं // 8 // . .. . . ... 66

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Verse 27 आत्मा व्यवहारनय से पुद्गल कर्म (ज्ञानावरणादि कर्मों) का कर्ता है, (अशुद्ध) निश्चयनय से चेतन कर्म (रागादि) का कर्ता है और शुद्धनिश्चयनय से शुद्ध भावों का कर्ता है। From the empirical point-of-view (vyavahara naya), the soul is said to be the producer of karmic matter (like knowledgeobscuring karma); from the impure transcendental point-of-view (asuddha niscaya naya), the soul is responsible for its psychic dispositions (like attachment and aversion); but from the pure transcendental point of view (suddha niscaya naya), the soul is consciousness - pure perception and knowledge. From the pure transcendental point-of-view (suddha niscaya naya), the soul (jiva) is the enjoyer (bhokta) of the pure and supreme happiness appertaining to the soul itself. From the impure transcendental point-of-view (asuddha niscaya naya), the soul (jiva) is the enjoyer (bhokta) of the happiness and misery appertaining to the senses (indriya). From the empirical point-of-view (vyavahara naya) - anupacarita asadbhuta vyavahara naya - the soul (jiva) is the enjoyer (bhokta) of the agreeable and disagreeable external objects of the senses, like food, that provide it with happiness or misery. Acarya Nemicandra's Dravyasamgraha: ववहारा सुहदुक्खं पुग्गलकम्मप्फलं पभुंजेदि / आदा णिच्छयणयदो चेदणभावं खु आदस्स // 9 // आत्मा व्यवहारनय से सुख-दु:ख रूप पुद्गल कर्मों के फल को भोगता है और निश्चयनय से आत्मा चेतन स्वभाव (शुद्ध ज्ञान व दर्शन) को भोगता है। From the empirical point-of-view (vyavahara naya), the soul is said to be the enjoyer of the fruits of karmas in form of pleasure and pain, but from the transcendental point-of-view (niscaya naya), the soul experiences only consciousness (cetana), concomitant with perception (darsana) and knowledge (jnana). 67

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Pancastikaya-samgraha From the transcendental point-of-view (niscaya naya), the soul (jiva) has innumerable (asamkhyata) space-points (pradesa) as the universe-space (lokakasa). However, from the empirical point-of-view (vyavahara naya) the soul (jiva), due to its capacity of expansion and contraction, is co-extensive with the physical body that it inhabits. Thus it is said to be of the size of the body (sarira-pramana). Acarya Nemicandra's Dravyasamgraha: अणुगुरुदेहपमाणो उवसंहारप्पसप्पदो चेदा / असमुहदो ववहारा णिच्छयणयदो असंखदेसो वा // 10 // व्यवहारनय से समुद्घात अवस्था के अतिरिक्त यह जीव संकोच तथा विस्तार से छोटे और बड़े शरीर के प्रमाण रहता है, और निश्चयनय से जीव असंख्यात-प्रदेशी है। From the empirical point-of-view (vyavahara naya), the soul, in states other than that of samudghata, due to its capacity of expansion and contraction, is co-extensive with the physical body that it inhabits, but from the transcendental point-of-view (niscaya naya), the soul has innumerable space-points. From the transcendental point-of-view (niscaya naya), the soul (jiva) is incorporeal (amurta). However, from the empirical point-of-view (vyavahara naya) the soul (iva), being sullied with the karmic dirt including the body, is said to be corporeal (murta). From the transcendental point-of-view (niscaya naya), the soul (jiva) is pure, rid of the karmas. However, from the empirical point-of-view (vyavahara naya) the soul (jiva) is bound with the karmas (karmasamyukta). 68

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Verse 28 आत्मा की मुक्त अवस्था का स्वरूप - The nature of the liberated soul (atma) - कम्ममलविप्पमुक्को उड्ढे लोगस्स अंतमधिगंता / सो सव्वणाणदरिसी लहदि सुहमणिंदियमणंतं // 28 // कर्ममलविप्रमुक्त ऊर्ध्वं लोकस्यान्तमधिगम्य / स सर्वज्ञानदर्शी लभते सुखमनिन्द्रियमनंतम् // 28 // अन्वयार्थ - [कर्ममलविप्रमुक्तः] कर्ममल से मुक्त आत्मा [ऊर्ध्वं ] ऊपर [लोकस्य अन्तम् ] लोक के अन्त को [ अधिगम्य ] प्राप्त करके, [सः सर्वज्ञानदर्शी ] वह सर्वज्ञ-सर्वदर्शी [ अनंतम्] अनंत, [ अनिन्द्रियम्] अनिन्द्रिय (अतीन्द्रिय) [सुखम् ] सुख का [ लभते ] अनुभव करता है। The soul (atma) that is rid of all karmic mire darts up and reaches the end of the universe (loka). Becoming allknowing (sarvajna) and all-perceiving (sarvadarbi), it experiences infinite, sense-independent (atindriya) happiness. EXPLANATORY NOTE With utter destruction of all karmas, the soul gets liberated; it attains liberation (moksa). Liberation implies complete destruction of the material-karmas (dravyakarma), quasi-karmas (nokarma), and psychic-karmas (bhavakarma). The worldly soul is with bondage of karmas; it is thus dependent from a certain point-of-view. The same soul, on utter destruction of all karmas, becomes independent. Liberation (moksa) is attained on destruction of the dispositions (bhava) like the subsidential (aupasamika), and the capacity for liberation - bhavyatva. However, there is no destruction of infinite .................. 69

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Pancastikaya-samgraha faith - kevalasamyaktva, infinite-knowledge - kevalajnana, infiniteperception-kevaladarsana, and infinite-perfection-siddhatva. The liberated soul does not go beyond the end of the universe as no medium of motion-dharmastikaya-exists there. On liberation, the soul attains the state of sense-independent (atindriya) perfect knowledge - kevalajnana - and perception of unimaginable splendour and magnificence. Acarya Kundakunda's Niyamasara: णट्ठट्टकम्मबंधा अट्ठमहागुणसमण्णिया परमा / लोयग्गठिदा णिच्चा सिद्धा ते एरिसा होंति // 72 // जिन्होंने अष्ट कर्मों के बन्ध को नष्ट कर दिया है, जो आठ महागुणों से सहित हैं, उत्कृष्ट हैं, लोक के अग्र में स्थित हैं, तथा नित्य हैं, वे ऐसे सिद्ध परमेष्ठी होते हैं। The Liberated Souls (the Siddha) are rid of the eight kinds of karmas, endowed with supreme eight qualities (guna), most exalted, stay at the summit of the universe, and eternal (nitya). . . . . . . . . . . . . . . . 70

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Verse 29 मुक्त आत्मा के ज्ञान-दर्शन-सुख - The knowledge (jnana), perception (darsana) and happiness (sukha) of the liberated soul - जादो सयं स चेदा सव्वण्हू सव्वलोगदरसी य / पप्पोदि सुहमणंतं अव्वाबाधं सगममुत्तं // 29 // जातः स्वयं स चेतयिता सर्वज्ञः सर्वलोकदर्शी च / प्राप्नोति सुखमनंतमव्याबाधं स्वकममूर्तम् // 29 // अन्वयार्थ - [ सः चेतयिता] वह चेतयिता (आत्मा) [ सर्वज्ञः ] सर्वज्ञ [च] और [ सर्वलोकदर्शी ] सर्वलोकदर्शी [स्वयं जातः ] स्वयं होता हुआ, [स्वकम् ] स्वकीय [ अमूर्तम् ] अमूर्त, [अव्याबाधं ] अव्याबाध, [अनंतम् ] अनंत [ सुखम् ] सुख को [ प्राप्नोति ] प्राप्त करता है। Such a soul (atma), on its own, becomes all-knowing (sarvajna) and all-perceiving (sarvalokadarsi - perceiver of the universe (loka) as well as the non-universe (aloka)], experiences happiness that is infinite, withoutimpediments (avyabadha), self-born, and incorporeal (amurtika). EXPLANATORY NOTE From the transcendental point-of-view (niscaya naya), the soul (atma) has the nature of perfect-knowledge (kevalajnana), perfect-perception (kevaladarsana) and perfect-happiness (paramasukha). However, in its worldly-state, due to envelopment with karmas and destructioncum-subsidence (ksayopasama) of the knowledge-obscuring (jnanavaraniya) karmas, it knows only through the sense-dependent knowledge. It perceives a little through the eye and the mind. It experiences happiness only through the senses and the mind. This . . . . . . .. . .. . . . . . . . . . . . .. 71

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Pancastikaya-samgraha happiness is dependent and with-impediments. Acarya Kundakunda's Pravacanasara: सपरं बाधासहिदं विच्छिण्णं बंधकारणं विसमं / जं इंदियेहिं लद्धं तं सोक्खं दुक्खमेव तहा // 1-76 // जो पाँच इन्द्रियों से प्राप्त हुआ सुख है सो ऐसा सुख दुःखरूप ही है क्योंकि वह सुख पराधीन है, क्षुधा-तृषादि बाधायुक्त है, असाता के उदय से विनाश होने वाला है, कर्मबन्ध का कारण है। जहाँ इन्द्रियसुख होता है, वहाँ अवश्य है। और वह सुख विषम अर्थात् चंचलपने से हानि-वृद्धिरूप है। The happiness brought about by the senses is misery in disguise as it is dependent, with impediments, transient, cause of bondage of karmas, and fluctuating. The same soul (atma) when with own exertion it becomes all-knowing (sarvaina) and all-perceiving (sarvalokadarsi), experiences senseindependent and infinite happiness. Acarya Kundakunda's Pravacanasara: जादं सयं समत्तं णाणमणंतत्थवित्थडं विमलं / रहिदं तु ओग्गहादिहिं सुहं ति एगंतियं भणिदं // 1-59 // अपने आप से ही उत्पन्न, सम्पूर्ण, सब पदार्थों में फैला हुआ, निर्मल और अवग्रह, ईहा आदि से रहित, ऐसा ज्ञान निश्चय सुख है - इस प्रकार सर्वज्ञ ने कहा है। The Omniscient Lord has proclaimed that the knowledge that is self-born, perfect, spread over every object, stainless, and free from stages - including apprehension (avagraha) and speculation (iha)-is certainly the absolute (pure) happiness. . . . . . . . . . . . . . . . . . . . . . . .. 72

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Verse 30 संसारी जीव के प्राण - Life-principles (prana) of the worldly soul - पाणेहिं चदुहिं जीवदि जीविस्सदि जो हु जीविदो पुव्वं / सो जीवो पाणा पुण बलमिंदियमाउ उस्सासो // 30 // प्राणैश्चतुर्भिर्जीवति जीविष्यति यः खलु जीवितः पूर्वम् / स जीवः प्राणाः पुनर्बलमिन्द्रियमायुरुच्छ्वासः // 30 // अन्वयार्थ - [यः खलु ] जो [चतुर्भिः प्राणैः ] चार प्राणों से [ जीवति ] जीता है, [जीविष्यति ] जियेगा और [ जीवितः पूर्वम् ] पूर्वकाल में जीता था, [सः जीवः ] वह जीव है, [ पुनः प्राणाः ] और वह प्राण [इन्द्रियम् ] इन्द्रिय, [बलम् ] बल, [आयुः] आयु तथा [ उच्छ्वासः ] श्वासोच्छवास है। That which is living at present, will live in the future and has lived in the past through the four life-principles (prana) is the soul (jiva). And, the four life-principles (prana) are strength (bala-prana), senses (indriya-prana), duration of age (ayuh-prana), and respiration (ucchvasanihsvasa-prana). EXPLANATORY NOTE The living organism must have these four fundamental life-principles (prana): 1. bala-prana or channels of activity: (a) manobala or strengthof mind. (b) vagbala or strength of speech. (c) kayabala or strength of body. 2. indriya-prana are the senses: (a) sparsa or contact sense through the skin. . . . . . . . . . . . . . . . . . . . . . . . . 73

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Pancastikaya-samgraha (b) rasa or taste through the tongue. (c) ghrana or smell through the nose. (d) sabda or sound through the ears. (e) caksu or vision through the eyes. 3. ayuh-prana - the duration of age. 4. ucсhvāsa-niḥśvāsa-prāņa - respiration. Thus the four life-principles (prana) become ten when details are taken into consideration. Not all ten kinds are present in every soul; there are organisms which have not all the five senses. These life-principles are the result of the name-karma (namakarma). These are considered essential characteristics of the soul only from the empirical point-of-view (vyavahara naya) - anupacarita asadbhuta vyavahara naya, i.e., non-figurative expression of an apparently connected but essentially alien attribute. These life-principles do not form the nature of the soul-stuff but are indicators or signs of the presence of the soul in an embodied condition. Since in our mundane existence we are unable to directly perceive the soul, we try to perceive it through these empirical life-principles. These life-principles are not the natural attributes of the soul but are karma-generated. Bound, from beginningless time, with delusion and other karmas, the soul incessantly acquires these material life-principles. Enjoying the fruits of karmas through these life-principles, it again gets bound with karmas. These life-principles are the cause as well as the effect of material karmas and, therefore, are material in nature, as against the non-material nature of the pure soul. So long as the soul does not give up attachment towards external objects, own body being the foremost, it keeps on possessing these material life-principles. @ @ . . . .. . 74

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Verse 31-32 जीव के कुछ विशेष गुण, प्रमाण आदि - Some special attributes, number, etc., of souls - अगुरुलहुगा अणंता तेहिं अणंतेहिं परिणदा सव्वे / देसेहिं असंखादा सियलोगं सव्वमावण्णा // 31 // केचित्तु अणावण्णा मिच्छादसणकसायजोगजुदा / विजुदा य तेहिं बहुगा सिद्धा संसारिणो जीवा // 32 // अगुरुलघुका अनंतास्तैरनंतैः परिणताः सर्वे / देशैरसंख्याताः स्याल्लोकं सर्वमापन्नाः // 31 // केचित्तु अनापन्ना मिथ्यादर्शनकषाययोगयुताः / वियुताश्च तैर्बहवः सिद्धाः संसारिणो जीवाः // 32 // अन्वयार्थ - [अनंताः अगुरुलघुकाः] अनंत ऐसे जो अगुरुलघु (गुण, अंश) [ तैः अनंतैः ] उन अनंत अगुरुलघु रूप से [ सर्वे ] सर्व जीव [ परिणताः] परिणत हैं, [ देशैः असंख्याताः] वे (जीव) असंख्यात प्रदेशवाले हैं। [स्यात् सर्वम् लोकम् आपन्नाः ] कुछ (जीव) समस्त लोक को प्राप्त होते हैं [ केचित् तु] और कुछ [ अनापन्नाः] अप्राप्त होते हैं। [ बहवः जीवाः] अनेक (अनंत) जीव [ मिथ्यादर्शनकषाययोगयुताः] मिथ्यादर्शन-कषाय-योग सहित [ संसारिणः ] संसारी हैं [ च] और अनेक (अनंत जीव) [ तैः वियुताः ] मिथ्यादर्शन-कषाय-योग रहित [ सिद्धाः ] सिद्ध हैं। The agurulaghuguna - the power of maintaining distinction with all other substances - are infinite. All souls (jiva) undergo transformations due to the infinite agurulaghuguna, and have innumerable (asamkhyata) space-points (pradesa). Some souls (jiva), from a particular standpoint, fill up the entire universe-space . . . . . . . . . . .. . . . . . . . . . . . . 75

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Pancastikaya-samgraha (lokakasa) but many others do not undergo such expansion. Many (infinite) souls, due to association with wrong-belief (mithyadarsana), passions (kasaya) and activities (yoga), are the transmigrating (samsari) souls. And many (infinite) souls, rid of these - wrong-belief (mithyadarsana), passions (kasaya) and activities (yoga) - are the liberated (Siddha, mukta) souls. EXPLANATORY NOTE By the authority of the Scripture, infinite attributes - 'agurulaghuguna' - which maintain individuality of substances, are admitted. These undergo six different steps of infinitesimal changes of rhythmic rise and fall increase and decrease), called 'satgunahanivuddhi'. Origination (utpada) and destruction (vyaya) in substances are established by this internal cause. 1 That which is uncountable is innumerable (asamkhyata). Innumerable is of three kinds, the minimum, the maximum, and that which is neither the minimum nor the maximum (i.e., midway between the two). Here the third variety of innumerable is implied. A space-point (pradesa) is said to be the space occupied by an indivisible elementary particle (paramanu). The medium of motion (dharma), the medium of rest (adharma) and each individual soul (jiva) have the same innumerable (asamkhyata) space-points (pradesa). The media of motion and of rest are 'niskriya' - without activity - and co-extensive with the universe (loka). Though the soul has the same number of space-points as these two, still it is capable of contraction and expansion. So it occupies either a small body or a big one as determined by the karmas. 1- See also Vijay K. Jain (2018), Acarya Umasvami's Tattvarthasutra, p. 185; Pt. Phoolcandra Sastri (2010), Acarya Pujyapada's Sarvarthasiddhi, p. 207. 76

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Verse 31-32 But, when, at the time of kevali-samudghatal, the soul expands, filling up the entire universe, the central eight space-points of the soul remain at the centre of the Citra pythivi below Mount Meru and the remaining space-points spread filling up the entire universe in all directions. The universe is full of minute, one-sensed souls (iva), governed by the 'sthavara'name-karma (namakarma). From this point-of-view, some souls are in the entire universe. Some gross, one-sensed, two-to foursensed, and five-sensed souls (jiva) inhabit only certain places of the universe. Infinite souls (jiva), having been perennially associated with wrong-belief (mithyadarsana), passions (kasaya) and activities (yoga), are the transmigrating (samsari) souls. Infinite souls (jiva), rid of these three, are the liberated (Siddha, mukta) souls. Acarya Umasvami's Tattvarthasutra: संसारिणो मुक्ताश्च // 2-10 // जीव संसारी और मुक्त - ऐसे दो प्रकार के हैं। Souls are of two kinds: the transmigrating (samsari) and the liberated (mukta). 1- kevali-samudghata - the Omniscient emanates from his body the spatial units of his soul, without wholly discarding the body, for the purpose of levelling down the duration of the other three non-destructive karmas to that of the age (ayuh) karma. . . . . . . . . . .

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Pancastikaya-samgraha जीव का देहप्रमाणपना - The soul (jiva) expands or contracts according to the size of the body (sarira) - जह पउमरायरयणं खित्तं खीरे पभासयदि खीरं / तह देही देहत्थो सदेहमेत्तं पभासयदि // 33 // यथा पद्मरागरत्नं क्षिप्तं क्षीरे प्रभासयति क्षीरम् / तथा देही देहस्थः स्वदेहमानं प्रभासयति // 33 // अन्वयार्थ - [यथा] जिस प्रकार [ पद्मरागरत्नं] पद्मरागरत्न [क्षीरे क्षिप्तं] दूध में डाला जाने पर [क्षीरम् प्रभासयति ] दूध को प्रकाशित करता है, [ तथा ] उसी प्रकार [ देही ] देही (जीव) [ देहस्थः ] देह में रहता हुआ [स्वदेहमानं प्रभासयति ] स्वदेह-प्रमाण प्रकाशित होता है। Just as the lotus-hued-ruby (padmaraga ratna) immersed in milk imparts its sheen (prabha) to the whole of milk, similarly, the possessor-of-the-body (dehi), i.e., the soul (jiva), while in the body, imparts its sheen to the whole of body. EXPLANATORY NOTE The sheen (prabha) of the lotus-hued-ruby (padmaraga ratna) that has been immersed in a jug filled with milk spreads to the whole of milk. Similarly, the soul (jiva) that inhabits a particular body spreads its space-points (pradesa) to the whole of body. Upon boiling, as the milk expands, the sheen of the ruby too expands, and as the milk settles down, the sheen too contracts to the smaller volume of the milk. Similarly, as the body expands due to intake of food, etc., the space-points (pradesa) of the soul expand, and as the body shrinks due . . . . . . . .. . . . . . . . . . . .. .. . 78

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Verse 33-34 to old-age, etc., the space-points (pradesa) of the soul contract to the new size of the body. When the same ruby is put in a bigger jug with more milk, its sheen spreads to the bigger volume of milk. Similarly, when the soul adopts a new, bigger body, its space-points (pradesa) expand to the new size of the body. When the same ruby is put in a smaller jug with lesser milk, its sheen contracts to the smaller volume of the milk. Similarly, when the soul adopts a new, smaller body, its space-points (pradesa) contract to the new size of the body. जीव और देह का सहअस्तित्व और पृथक्पना - The body and the soul (jiva) coexist, still each is different - सव्वत्थ अत्थि जीवो ण य एक्को एक्ककाए एक्कट्ठो / अज्झवसाणविसिट्ठो चिट्ठदि मलिणो रजमलेहिं // 34 // सर्वत्रास्ति जीवो न चैक एककाये ऐक्यस्थः / अध्यवसानविशिष्टश्चेष्टते मलिनो रजोमलैः // 34 // अन्वयार्थ - [जीवः ] जीव [ सर्वत्र ] सर्वत्र (क्रमवर्ती सर्व शरीरों में) [अस्ति ] है [य] और [एककाये] किसी एक शरीर में [ ऐक्यस्थः] (क्षीरनीरवत्) एक रूप से (एक क्षेत्र अवगाहरूप से) रहता है, तथापि [न एकः] उसके साथ एक स्वभाव (तद्रूप) नहीं हो जाता है, [अध्यवसानविशिष्टः ] अध्यवसाय-विशिष्ट वर्तता हुआ [ रजोमलैः मलिनः] रजमल (कर्ममल) द्वारा मलिन होने से [चेष्टते ] वह भ्रमण करता है। The same soul (jiva) pervades all the bodies - the present body and the sequentially-attained future bodies. It . . . . . . . . . . . . . . . . . . . . . . . .

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Pancastikaya-samgraha pervades the particular body but does not become one with the body. The soul (jiva), with dispositions of attachment (raga), etc., gets sullied with the dirt of the karmas and wanders in the world. EXPLANATORY NOTE In its worldly existence, the soul (iva) adopts a particular body at any particular time; the process goes on sequentially and incessantly. In each case, though the possessor-of-the-body (the soul) and the body live together inseparably like the milk and the water, still both are entirely distinct substances having their respective own-nature (svabhava). The dispositions of attachment (raga), etc., present in the soul (jiva) from the beginningless time, constitute its karma-consciousness (bhavakarma, karmacetana). Karma-consciousness (bhavakarma) becomes the instrumental cause (nimitta karana) of bondage of the material-karmas (dravyakarma). The bound material-karmas (dravyakarma) become the instrumental cause nimitta karana) of the soul's karma-consciousness (bhavakarma). The process goes on incessantly till snapped by the soul's own-effort. The soul (jiva), in its worldly existence, keeps on adopting the body, one after another, due to being perennially bound with the material-karmas (dravyakarma) and the inter-dependent karma-consciousness (bhavakarma). Acarya Kundakunda's Samayasara: एदेहि य संबंधो जहेव खीरोदयं मुणेदव्वो / ण य होंति तस्स ताणि दु उवओगगुणाधिगो जम्हा // 2-19-57 // इन वर्णादिक भावों के साथ जीव का सम्बन्ध दूध और जल के समान (संयोग-सम्बन्ध) मननपूर्वक जानना चाहिये; और वे वर्णादिक भाव जीव के नहीं हैं क्योंकि जीव उपयोगगुण से परिपूर्ण है। @ @ . . . .. 80

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Verse 34-35 The association of the soul (jiva) with these attributes, like the colour (varna), etc., must be understood as the mixing of milk with water. These attributes are not part of the soul as the soul's characteristic is cognition (upayoga). सिद्धों का चरमदेहप्रमाण शुद्ध प्रदेशस्वरूप देह - The liberated-souls (Siddha) do not have material bodies - जेसिं जीवसहावो णत्थि अभावो य सव्वहा तस्स / ते होंति भिण्णदेहा सिद्धा वचिगोयरमदीदा // 35 // येषां जीवस्वभावो नास्त्यभावश्च सर्वथा तस्य / ते भवन्ति भिन्नदेहाः सिद्धा वाग्गोचरमतीताः // 35 // अन्वयार्थ - [येषां ] जिनके [ जीवस्वभावः ] जीवस्वभाव (प्राणधारण-रूप जीवत्व) [न अस्ति ] नहीं है और [ सर्वथा ] सर्वथा [ तस्य अभावः च ] उसका अभाव भी नहीं है, [ते ] वे [भिन्नदेहाः ] देहरहित [ वाग्गोचरम् अतीताः ] वचन-गोचरातीत [ सिद्धाः भवन्ति ] सिद्ध (सिद्ध भगवंत) हैं। The ones that do not exhibit the attributes of the worldly-souls (jiva) though not altogether rid of these attributes, are without the body, and are beyond description through words, are the liberated-souls (Siddha). EXPLANATORY NOTE The liberated souls (Siddha) do not live with the four life-principles (prana) - dravyaprana - typical of the worldly-souls (samsari jiva). . . . . . . . . . . . . . . . . . . . . . . . . 81

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Pancastikaya-samgraha However, the liberated souls (Siddha) are not altogether rid of the lifeprinciples (prana). These live with the life-principles (prana) comprising existence (satta), soul-principle (jivatva) and knowledge (jnana), etc. Since the liberated souls are rid of the material-karmas (dravyakarma) and the karma-consciousness (bhavakarma), there is no reason for these to adopt the material body (sarira). As the soul attains liberation, it is rid of all karmas, including the body-making (nama) karmas; without the body-making (nama) karmas, no expansion or contraction can take place in the soul and, therefore, it maintains the form of the last body. Without the life-principles (prana) and the physical body that characterize the worldly-souls, the liberated souls attain their pure, untainted state - the nirupadhi state - free from karmic dirt and impure transformations. Such souls are beyond description through words and stay in the state of supreme bliss for eternity. Acarya Kundakunda's Pravacanasara: सुद्धस्स य सामण्णं भणियं सुद्धस्स दसणं णाणं / सुद्धस्स य णिव्वाणं सो च्चिय सिद्धो णमो तस्स // 3-74 // जो परम वीतरागभाव को प्राप्त हुआ मोक्ष का साधक परम योगीश्वर है उसके सम्यग्दर्शन, ज्ञान, चारित्र की एकाग्रता लिये हुए साक्षात् मोक्षमार्गरूप यतिपद कहा है और उसी शुद्धोपयोगी मोक्षसाधक मुनीश्वर के अतीत, अनागत, वर्तमान, अनन्त-पर्याय सहित सकल पदार्थों को सामान्य-विशेषताकर देखना-जानना भी कहा है। तथा उसी शुद्धोपयोगी मुनीश्वर के निरावरण अनन्तज्ञान, दर्शन, सुख, वीर्य सहित परम-निर्मल मोक्ष-अवस्था भी है। वही शुद्ध मोक्षसाधन टंकोत्कीर्ण परमानन्द अवस्थाकर थिररूप निरावरण दशा को प्राप्त परब्रह्मरूप साक्षात् सिद्ध है, ऐसे सर्वमनोरथ के ठिकाने मोक्ष-साधन शुद्धोपयोगी को हमारा भाव-नमस्कार होवे। The Pure-Soul (suddhatma) possesses true asceticism (sramanya); it is endowed with infinite perception (darsana) and . . . . . . . .. . . . . . . . . . . . .. . . 82

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Verse 35-36 knowledge (jnana), and attains the supreme state of liberation (nirvana, moksa). True asceticism (Sramanya), with ineffable and permanent bliss, is really the liberated-soul (the Siddha). With extreme devotion, I bow to the Siddha. सिद्धों का कार्य-कारण भाव नहीं है - The souls get liberated (Siddha) not due to any cause-and-effect relationship - ण कुदोचि वि उप्पण्णो जम्हा कज्जं ण तेण सो सिद्धो / उप्पादेदि किंचि वि कारणमवि तेण ण स होदि // 36 // न कुतश्चिदप्युत्पन्नो यस्मात् कार्यं न तेन सः सिद्धः / उत्पादयति न किंचिदपि कारणमपि तेन न स भवति // 36 // अन्वयार्थ - [यस्मात् सः सिद्धः] वे सिद्ध [ कुतश्चित् ] किसी (अन्य) कारण से [न उत्पन्नः ] उत्पन्न नहीं होते [ तेन ] इसलिये [कार्यं न ] कार्य नहीं है, और [किंचित् अपि] किसी भी (अन्य कार्य को) [न उत्पादयति ] उत्पन्न नहीं करते [ तेन ] इसलिये [ सः] वे [कारणम् अपि] कारण भी [ न भवति ] नहीं हैं। The liberated souls (Siddha) do not come into existence due to any cause (harana), therefore, these are not the effect (karya). Also, the liberated souls (Siddha) do not bring into existence any effect (karya), therefore, these are not the cause (karana). . . . . . . . . . . . . . . . . . . . . . . . . 83

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Pancastikaya-samgraha EXPLANATORY NOTE The worldly souls, due to the incessant presence of the cause (karana) - the interplay of the karma-consciousness (bhavakarma) and the material-karmas (dravyakarma) - adopt modes (paryaya) such as the celestial being (deva), the human being (manusya), the infernal being (naraka), and the plants-and-animals (tiryanca), as the effect (karya). This cause (karana) and effect (karya) relationship is not applicable to the liberated souls (Siddha). With utter destruction of the karmaconsciousness (bhavakarma) and the material-karmas (dravyakarma), the soul becomes liberated (Siddha) on its own, without any cause (karana). Further, the modes (paryaya), such as the celestial being (deva), the human being (manusya), the infernal being (naraka), and the plantsand-animals (tiryanca), of the worldly souls become the cause (karana) of the effect (karya) - the karma-consciousness (bhavakarma) and the material-karmas (dravyakarma), and adoption, again, of these modes (paryaya). This cause (karana) and effect (karya) relationship, too, does not apply to the liberated souls (Siddha). With utter destruction of the karma-consciousness (bhavakarma) and the material-karmas (dravyakarma), the soul becomes liberated (Siddha) on its own, and does not produce any effect (karya), like the karma-consciousness (bhavakarma) or the modes (paryaya) of the worldly beings. @ @ . . . .. . 84

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Verse 37 मोक्षावस्था में जीव का अभाव नहीं है - The state-of-liberation is not without the soul (atma) - सस्सदमध उच्छेदं भव्वमभव्वं च सुण्णमिदरं च / विण्णाणमविण्णाणं ण वि जुज्जदि असदि सब्भावे // 37 // शाश्वतमथोच्छेदो भव्यमभव्यं च शून्यमितरच्च / विज्ञानमविज्ञानं नापि युज्यते असति सद्भावे // 37 // अन्वयार्थ - [ सद्भावे असति ] यदि (मोक्ष में) जीव का सद्भाव न हो तो [शाश्वतम् ] शाश्वत, [अथ उच्छेदः] नाशवंत, [ भव्यम् ] भव्य (होने योग्य - भाव्य), [अभव्यम् च] अभव्य (न होने योग्य - अभाव्य), [शून्यम् ] शून्य, [इतरत् च] और उसके विपरीत - अशून्य, [विज्ञानम् ] विज्ञान और [अविज्ञानम् ] अविज्ञान [न अपि युज्यते] (जीवद्रव्य में) भी घटित नहीं हो सकते। (इसलिये मोक्ष में जीव का सद्भाव है ही।) If in liberation (moksa) there is no association of the soul (atma), its attributes of being eternal (sasvata), destruction (uccheda, vyaya), happening (bhavya), nonhappening (abhavya), non-existence (sunya), existence (asunya), knowledge-consciousness (vijnana), knowledgeunconsciousness (avijnana), too, cannot exist. EXPLANATORY NOTE In the liberated souls (Siddha), these eight attributes are found: 1) These are eternal (sasvata) since these maintain their nature of infinite knowledge (jnana) and perception (darsana) forever. 2) The liberated souls (Siddha) undergo transformations with . . . . . . . . . . . . . . . . . . . . . . . . 85

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Pancastikaya-samgraha their intrinsic agurulaghuguna, which manifest in satgunahanivrddhi. This signifies destruction (uccheda, vyaya) and concomitant origination (utpada). 3) The souls are happening (bhavya) since, while maintaining their pure own-nature, these undergo transformations and exist in own pure state. 4) The souls are non-happening (abhavya) since, while maintaining their pure own-nature, these will never get transformed into the past states marked by wrong-belief, etc. Those impure states will never happen in these pure-souls. 5) The liberated souls (Siddha) exhibit non-existence (sunya) since these do not exist with regard to other-substance (paradravya), other-space (paraksetra), other-time (parakala), and other-nature (parabhava). 6) These exhibit existence (asunya) since these exist with regard to own-substance (svadravya), own-space (svaksetra), own time (svakala), and own-nature (svabhava). 7) The liberated souls (Siddha) have knowledge-consciousness (vijnana) since these are endowed with perfect-knowledge (kevalajnana) that reflects all substances (dravya) and modes (paryaya) simultaneously. 8) These have knowledge-unconsciousness (avijnana) since these are rid of all kinds of impure knowledge, like the sensory (mati)- and the scriptural (sruta)-knowledge. Without existence of these eight attributes in the state of liberation, the liberated souls (Siddha) would not exist. Thus, the soul maintains its existence (satta) in the state of liberation. 86

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Verse 38 चैतन्यस्वरूप आत्मा के गुणों का व्याख्यान - Consciousness manifests in three forms - कम्माणं फलमेक्को एक्को कज्जं तु णाणमध एक्को / चेदयदि जीवरासी चेदगभावेण तिविहेण // 38 // कर्मणां फलमेकः एकः कार्यं तु ज्ञानमथैकः / चेतयति जीवराशिश्चेतकभावेन त्रिविधेन // 38 // अन्वयार्थ - [ त्रिविधेन चेतकभावेन ] त्रिविध चेतकभाव द्वारा [ एकः जीवराशिः] एक जीवराशि [कर्मणां फलम् ] कर्मों के फल को, [एकः तु] एक (जीवराशि) [कार्यं ] कार्य को (कर्मचेतना को) [अथ] और [ एकः ] एक (जीवराशि) [ ज्ञानम् ] ज्ञान को [ चेतयति] चेतती (वेदती) है। One kind of souls (jiva) experiences the fruit-of-karmas (karmaphala) [in form of either happiness (sukha) or misery (duhkha)], one kind of souls (jiva) experiences the exertion (karya), i.e., the karmas, and one kind of souls (jiva) experiences the knowledge (jnana). Consciousness, thus, takes three forms in different souls (jiva). EXPLANATORY NOTE The soul whose natural tendencies of pure-consciousness, like knowledge, etc., are greatly enveloped with the mire of karmas experiences the fruit-of-karma-consciousness (karmaphalacetana) in form of either pleasant-feeling (satavedaniya) or unpleasant-feeling (asatavedaniya). The soul whose natural tendencies of pureconsciousness, like knowledge, etc., are not greatly enveloped with the . . . . . . . . . . . . . . . . . . . . . . 87

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Pancastikaya-samgraha mire of karmas experiences the karma-consciousness (bhavakarma or karmacetana). As the clean mirror reflects simultaneously objects like the pot and and the cloth with distinction, similarly, the soul whose natural tendencies of pure-consciousness, like knowledge, etc., are not enveloped with the mire of karmas, reflects simultaneously all objects, the self and the non-self, with distinction. The transformation of the soul in form of knowledge is knowledge-consciousness (jnanacetana). Acarya Kundakunda's Pravacanasara: णाणं अत्थवियप्पो कम्मं जीवेण जं समारद्धं / तमणेगविधं भणिदं फलं त्ति सोक्खं व दुक्खं वा // 2-32 // स्व-पर का भेद लिये जीवादिक पदार्थों को भेद सहित तदाकार जानना वह ज्ञानभाव है, अर्थात् आत्मा का ज्ञानभावरूप परिणमना, उसे ज्ञानचेतना कहते हैं। और आत्मा ने अपने कर्तव्य से समय-समय में जो भाव किये हैं वह भावरूप कर्म है, वह शुभादिक के भेद से अनेक प्रकार है, उसी को कर्मचेतना कहते हैं। और सुखरूप अथवा दुःखरूप उस कर्म का फल है, ऐसा जिनेन्द्रदेव ने कहा है। Lord Jina has said that the transformation of the soul (jiva) into dispositions (bhava) of knowledge that makes distinction (vikalpa) between objects (artha), the self (jiva) and the non-self (ajiva), is knowledge-consciousness (jnanacetana). The activity (karma) of the soul (jiva) in form of dispositions (bhava) of various kinds is the karma-consciousness (karmacetana or bhavakarma). And, the fruit of karmas in form of either happiness (sukha) or misery (duhkha) is the fruit-of-karmaconsciousness (karmaphalacetana). . . . . . . . . . . . . . . . 88

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Verse 39 तीन प्रकार की चेतना के धारक कौन-कौन जीव - The possessor souls of the three kinds of consciousness - सव्वे खलु कम्मफलं थावरकाया तसा हि कज्जजुदं / पाणित्तमदिक्कता णाणं विदंति ते जीवा // 39 // सर्वे खलु कर्मफलं स्थावरकायास्त्रसा हि कार्ययुतम् / प्राणित्वमतिक्रान्ताः ज्ञानं विंदन्ति ते जीवाः // 39 // अन्वयार्थ - [ सर्वे स्थावरकायाः] सर्व स्थावर जीवसमूह [ खलु] वास्तव में [कर्मफलं ] कर्मफल को वेदते हैं, [त्रसाः ] त्रस [हि ] वास्तव में [कार्ययुतम् ] कार्य (कर्मचेतना) सहित कर्मफल को वेदते हैं और [प्राणित्वम् अतिक्रान्ताः ] जो प्राणित्व का (प्राणों का) अतिक्रम कर गये हैं [ते जीवाः] वे जीव [ ज्ञानं] ज्ञान को [विंदन्ति ] वेदते हैं। All souls (jiva) subject to the 'sthavara' name-karma (namakarma) certainly experience the fruit-of-karmaconsciousness (karmaphalacetana); all souls subject to the 'trasa' name-karma (namakarma) certainly experience the fruit-of-karmas together with the exertion (karya), i.e., the karma-consciousness (karmacetana); all souls who have transgressed the worldly life-principles (prana) experience the knowledge-consciousness (jnanacetana). EXPLANATORY NOTE Earth-bodied (prthivikayika), water-bodied (jalakayika), fire-bodied (agnikayika), air-bodied (vayukayika), and plant-bodied (vanaspatikayika), are the one-sensed 'sthavara' beings. These experience the 89

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Pancastikaya-samgraha fruits of the auspicious (subha) and inauspicious (asubha) karmas in form of either pleasant-feeling (satavedaniya) or unpleasant-feeling (asatavedaniya). These are said to experience the fruit-of-karmaconsciousness (karmaphalacetana). The 'trasa' beings are those having two, three, four, and five senses (indriya). These experience not only the fruits of the auspicious (subha) and inauspicious (asubha) karmas but also the exertion (karya) in form of attachment (raga) and aversion (dvesa), etc. These are said to experience the karma-consciousness (karmacetana). The pure souls who have transgressed the worldly life-principles (prana) - dravyaprana - of strength (bala-prana), senses (indriyaprana), duration of age (ayuh-prana), and respiration (ucchvasanihsvasa-prana), experience only the pure knowledge-consciousness jnanacetana) in form of perfect-knowledge (kevalajnana). उपयोग-गुण का व्याख्यान - The cognition or 'upayoga' - उवओगो खलु दुविहो णाणेण य दंसणेण संजुत्तो / जीवस्स सव्वकालं अणण्णभूदं वियाणीहि // 40 // उपयोगः खलु द्विविधो ज्ञानेन च दर्शनेन संयुक्तः / जीवस्य सर्वकालमनन्यभूतं विजानीहि // 40 // अन्वयार्थ - [ ज्ञानेन च दर्शनेन संयुक्तः ] ज्ञान और दर्शन से संयुक्त ऐसा [खलु द्विविधः ] वास्तव में दो प्रकार का [ उपयोगः ] उपयोग [ जीवस्य] जीव को [ सर्वकालम् ] सर्वकाल [अनन्यभूतं ] अनन्यरूप से [विजानीहि ] जानो। . . . . . .. . 90

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Verse 40 Surely, the soul (jiva), at all times, is inseparable from these two kinds of cognition (upayoga): 1) with knowledge - knowledge-cognition (jnanopayoga), and 2) with perception - perception-cognition (darsanopayoga). EXPLANATORY NOTE That, which arises from both internal and external causes and concomitant with soul-consciousness (caitanya) is cognition (upayoga) - active or attentive consciousness. The soul (jiva) is of the nature of consciousness (cetana) that manifests in form of cognition (upayoga). Through the faculty of cognition (upayoga), the soul (jiva) engages in knowledge (jnana) or perception (darsana) of the knowable (jneya). Cognition (upayoga) is the differentia of the soul. It is inseparable from the soul as it occupies the same space-points as the soul; the difference is only empirical (vyavahara), to facilitate expression of the attribute of the soul. By cognition (upayoga), the soul is distinguished from the body. How are knowledge-cognition (jnanopayoga) and perceptioncognition (darsanopayoga) different? Knowledge-cognition (jnanopayoga) is with details and, therefore, called sakara or savikalpa. Perception-cognition (darsanopayoga) is without details and, therefore, called nirvikara or nirvikalpa or samanyavalokana. These occur in succession in ordinary souls (non-omniscient souls), but occur simultaneously in those who have annihilated karmas. Acarya Umasvami's Tattvarthasutra: उपयोगो लक्षणम् // 2-8 // जीव का लक्षण उपयोग है। Cognition (upayoga) is the mark (laksana) - distinctive characteristic - of the soul (jiva). . . . . . . . . . .

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Pancastikaya-samgraha Acarya Nemicandra's Dravyasamgraha: उवओगो दुवियप्पो दसणणाणं च दंसणं चदुधा / चक्खु अचक्खू ओही दंसणमध केवलं णेयं // 4 // दर्शनोपयोग और ज्ञानोपयोग इन भेदों से उपयोग दो प्रकार का है। उनमें चक्षुदर्शन, अचक्षुदर्शन, अवधिदर्शन और केवलदर्शन इन भेदों से दर्शनोपयोग चार प्रकार का जानना चाहिए। Cognition (upayoga) is of two kinds - perception-cognition (darsanopayoga) and knowledge-cognition (jnanopayoga). Perception-cognition (darsanopayoga) is of four kinds - 1) ocular perception (caksudarsana), 2) non-ocular perception (acaksudarsana), 3) clairvoyant perception (avadhidarsana), and 4) perfect, infinite perception (kevaladarsana). ज्ञानोपयोग के भेद - Divisions of knowledge-cognition (jnanopayoga) - आभिणिसुदोधिमणकेवलाणि णाणाणि पंचभेयाणि / कुमदिसुदविभंगाणि य तिणि वि णाणेहिं संजुत्ते // 41 // आभिनिबोधिकश्रुतावधिमनःपर्ययकेवलानि ज्ञानानि पञ्चभेदानि / कुमतिश्रुतविभङ्गानि च त्रीण्यपि ज्ञानैः संयुक्तानि // 41 // अन्वयार्थ - [आभिनिबोधिकश्रुतावधिमनःपर्ययकेवलानि] आभिनिबोधिक (मति), श्रुत, अवधि, मन:पर्यय और केवल - [ज्ञानानि पञ्चभेदानि] इस प्रकार ज्ञान के पाँच भेद हैं। [ कुमतिश्रुतविभङ्गानि च ] और कुमति, कुश्रुत या विभंग - [त्रीणि अपि] ये तीन (अज्ञान) भी [ ज्ञानैः ] (पाँच) ज्ञान के . . . . . . . 92

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Verse 41 साथ [ संयुक्तानि ] संयुक्त किये गये हैं। (इस प्रकार ज्ञानोपयोग के आठ 976 ) (Right) Knowledge is of five kinds - sensory (mati), scriptural (sruta), clairvoyance (avadhi), telepathy (manahparyaya), and perfect (kevala). Further, with the three kinds of erroneous-knowledge - erroneous-sensory (kumati), erroneous-scriptural (kusruta), and erroneousclairvoyance (vibhanga), the knowledge-cognition (jnanopayoga) is of eight kinds. EXPLANATORY NOTE Just as the sun is one with its own brightness but when overshadowed by the clouds its brightness gets many hues and shades, similarly, the soul (atma) is one indivisible whole with pure knowledge but being bound, from beginningless time, with the knowledge-obscuring (jnanavaraniya) karmas, its pure knowledge is overshadowed and takes many hues and shades. That which reflects on the objects-of-knowledge through the senses and the mind, or that through which the objects-of-knowledge are reflected upon, or just reflection, is sensory-knowledge (matijnana). Owing to the destruction-cum-subsidence (ksayopasama) of karmas which obscure scriptural-knowledge, that which hears, or through which the ascertained objects are heard, or just hearing, is scripturalknowledge (srutajnana). The next kind of knowledge is called clairvoyance (avadhi) as it ascertains matter in downward range or knows objects within limits. Ascertaining the objects located in another's mind (mana) is telepathy (manahparyaya). Telepathy (manahparyaya) works on the strength of destruction-cumsubsidence (ksayopasama) of karmas of that kind. That for the sake of which the seekers pursue the path of external and internal austerities (tapa) is pure and perfect-knowledge (kevalajnana). It also means 93

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Pancastikaya-samgraha 'without the help of anything else'. Perfect-knowledge extends to all substances (dravya) and all their modes (paryaya), simultaneously. These are the five kinds of (right) knowledge. Erroneous-sensory (kumati), erroneous-scriptural (kusruta), and erroneous-clairvoyance (vibhanga) co-exist in the soul with wrong belief (mithyadarsana). दर्शनोपयोग के भेद - Divisions of perception-cognition (darsanopayoga) - दंसणमवि चक्खुजुदं अचक्खुजुदमवि य ओहिणा सहियं / अणिधणमणंतविसयं केवलियं चावि पण्णत्तं // 42 // दर्शनमपि चक्षुर्युतमचक्षुर्युतमपि चावधिना सहितम् / अनिधनमनंतविषयं कैवल्यं चापि प्रज्ञप्तम् // 42 // अन्वयार्थ - [ दर्शनम् अपि ] दर्शन भी [चक्षुर्युतम् ] चक्षुदर्शन, [अचक्षुर्युतम् अपि च ] अचक्षुदर्शन, [अवधिना सहितम् ] अवधिदर्शन [च अपि] और [ अनंतविषयम् ] अनंत जिसका विषय है, [ अनिधनम् ] अंतरहित-अविनाशी, [ कैवल्यं ] केवलदर्शन - [ प्रज्ञप्तम् ] ऐसे चार भेद वाला कहा है। Perception-cognition (darsanopayoga), too, has been classified as: ocular (caksu) perception, non-ocular (acaksu) perception, clairvoyant (avadhi) perception, and all-perceiving and indestructible (kaivalya, kevala) perception. 94

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Verse 42 EXPLANATORY NOTE The soul (atma) is one indivisible whole with pure perception but being bound, from beginningless time, with the perception-obscuring (darsanavaraniya) karmas, its pure perception is overshadowed and takes different forms. Due to destruction-cum-subsidence (ksayopasama) of the perception-covering (darsanavaraniya) karmas of different kinds, ocular-perception (caksudarsana), non-ocularperception (acaksudarsana), and clairvoyant-perception (avadhidarsana) are manifested. Ocular-perception (caksudarsana) perceives, partially and generally, the corporeal (murta) substances (dravya) with the help of the sense-of-sight (caksu-indriya). Nonocular-perception (acaksudarsana) perceives, partially and generally, the corporeal (murta) and the incorporeal (amurta) substances (dravya) with the help of the four senses (other than the sense-ofsight), and the mind (mana). Clairvoyant-perception (avadhidarsana) perceives, partially and generally, but directly - without the help of the senses (indriya) and the mind (mana) - the corporeal (murta) substances (dravya). Perfect-perception (kevaladarsana, ksayika darsana) manifests on total destruction of the perception-obscuring karmas. It is allperceiving and indestructible. . . . . . . . . . . 95

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Pancastikaya-samgraha एक आत्मा अनेक ज्ञानात्मक - Many kinds of knowledge in a single soul (atma) - ण वियप्पदि णाणादो णाणी णाणाणि होति णेगाणि / तम्हा दु विस्सरूवं भणियं दवियत्ति णाणीहि // 43 // न विकल्प्यते ज्ञानात् ज्ञानी ज्ञानानि भवन्त्यनेकानि / तस्मात्तु विश्वरूपं भणितं द्रव्यमिति ज्ञानिभिः // 43 // अन्वयार्थ - [ज्ञानात् ] ज्ञान से [ ज्ञानी न विकल्पयते ] ज्ञानी का (आत्मा का) भेद नहीं किया जाता है, [ज्ञानानि अनेकानि भवन्ति ] तथापि ज्ञान अनेक हैं। [तस्मात् तु] इसीलिये तो [ज्ञानिभिः ] ज्ञानियों ने [द्रव्यं ] द्रव्य को [ विश्वरूपम् इति भणितम् ] विश्वरूप (अनेकरूप) कहा है। The knowledge (jnana) is no different from the possessorof-knowledge (jnani). Now, knowledge (jnana) is of many kinds [like the sensory-knowledge (matijnana)]. The knowers of the reality, therefore, have said that the substance (dravya) is of many (infinite) kinds. EXPLANATORY NOTE The soul (atma) - the possessor-of-knowledge (jnani) - is coextensive with knowledge (jnana). Since both, the possessor-of-knowledge (nani) and the knowledge (nana) - inhere in the same substance (dravya), these are one with respect to the substance (dravya); since both are coextensive, these are one with respect to the place (ksetra); since both exist at the same time, these are one with respect to the time (kala); and since both are of the same nature, these are one with respect to their being (bhava). Still, as the substance (dravya) is of many kinds, many kinds of knowledge [like the sensory-knowledge . . . . . . . . . . . . . . . . . . . . . . . . 96

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Verse 43 (matijnana)] inhere, without any contradiction, in any one soul. In reality, the substance (dravya), though one, is a collection of coexisting, infinite qualities (guna) and sequential modes (paryaya). Therefore, the substance (dravya) is said to be of infinite kinds. Acarya Kundakunda's Pravacanasara: आदा णाणपमाणं णाणं णेयप्पमाणमुट्ठि / णेयं लोयालोयं तम्हा णाणं तु सव्वगयं // 1-23 // जीवद्रव्य ज्ञान के बराबर है क्योंकि द्रव्य अपने-अपने गुण-पर्यायों के समान होता है, इसी न्याय से जीव भी अपने ज्ञानगुण के बराबर हुआ। आत्मा ज्ञान से न तो अधिक न ही कम परिणमन करता है, जैसे सोना अपनी कड़े, कुंडल आदि पर्यायों से तथा पीले वर्ण आदिक गुणों से कम या अधिक नहीं परिणमता, उसी प्रकार आत्मा भी समझना। और ज्ञान ज्ञेय के (पदार्थों के) प्रमाण है ऐसा जिनेन्द्रदेव ने कहा है। जैसे - ईंधन में स्थित आग ईंधन के बराबर है उसी तरह सब पदार्थों को जानता हुआ ज्ञान ज्ञेय के प्रमाण है। जो ज्ञेय है वह लोक तथा अलोक है, जो भूत-भविष्यत-वर्तमान काल की अनन्त पर्यायों सहित छह द्रव्य हैं उसको लोक, और इस लोक से बाहर अकेला आकाश उसको अलोक जानना। इन्हीं दोनों - लोक-अलोक - को ज्ञेय कहते हैं। इसलिये ज्ञान तो सर्वगत अर्थात् सर्वव्यापक है, इससे ज्ञान ज्ञेय के बराबर है The soul (atma) is coextensive with knowledge (jnana). Lord Jina has expounded that knowledge (jnana) is coextensive with the objects-of-knowledge (jneya). All objects of the universe (loka) and beyond, i.e., aloka, are the objects-of-knowledge (jneya). Therefore, knowledge is all-pervasive (sarvagata or sarva-vyapaka); it knows everything. . . . . . . . . . . . . . . . . . . . .. . . . 97

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Pancastikaya-samgraha द्रव्य और गुण सर्वथा भिन्न नहीं हैं - The substance (dravya) and the qualities (guna) are not absolutely distinct - जदि हवदि दव्वमण्णं गुणदो य गुणा य दव्वदो अण्णे / दव्वाणंतियमधवा दव्वाभावं पकुव्वंति // 44 // यदि भवति द्रव्यमन्यद्गुणतश्च गुणाश्च द्रव्यतोऽन्ये / द्रव्यानंत्यमथवा द्रव्याभावं प्रकुर्वन्ति // 44 // अन्वयार्थ - [ यदि ] यदि [ द्रव्यं ] द्रव्य [ गुणतः ] गुणों से [अन्यत् च भवति ] अन्य (भिन्न) हो [गुणाः च] और गुण [ द्रव्यतः अन्ये] द्रव्य से अन्य हो तो [ द्रव्यानंत्यम् ] द्रव्य की अनंतता हो [अथवा ] अथवा [द्रव्याभावं] द्रव्य का अभाव [प्रकुर्वन्ति ] हो।। If the substance (dravya) is distinct from the qualities (guna), and the qualities (guna), too, are distinct from the substance (dravya) then the substance (dravya) would attain either infiniteness (anantata) or non-existence (abhava). EXPLANATORY NOTE The substance (dravya) is not anything different from its qualities (guna). The qualities (guna) exist due to the substance (dravya), and the substance (dravya) exists due to the qualities (guna). The substance (dravya) is the substratum of qualities (guna). The qualities (guna) are the marks (cihna, laksana) of the substance (dravya). The nature of the substance (dravya) is known by the qualities (guna) and, therefore, the substance (dravya) is the aim (laksya) and the qualities (guna) are the marks (laksana). There is distinction as well as nondistinction between the aim (laksya) and the marks (laksana), 98

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Verse 44 depending on the standpoint. There is distinction between the aim (laksya) and the marks (laksana) if these are viewed from the point-ofview of the possessor-of-quality (guni) and the quality (guna). From this point-of-view, the possessor-of-quality (guni) is not the quality (guna) and the quality (guna) is not the possessor-of-quality (guni). If these are viewed from the point-of-view of the nature of the substance (dravya), there is no distinction between the aim (laksya) and the marks (laksana); both exist in the same space-points. Acarya Kundakunda's Pravacanasara: लिंगेहिं जेहिं दव्वं जीवमजीवं च हवदि विण्णादं / ते तब्भावविसिट्ठा मुत्तामुत्ता गुणा णेया // 2-38 // जिन चिह्नों से जीव और अजीव द्रव्य जाना जाता है, वे चिह्न (लक्षण) द्रव्यों के स्वरूप की विशेषता लिये हुए मूर्तीक और अमूर्तीक गुण जानने चाहिये। The marks (cihna, laksana) are specific to the substances (dravya) - the soul (jiva) and the non-soul (ajiva) - and the substances are known through these marks. These marks are the corporeal (murtika) and the non-corporeal (amurtika) qualities (guna) of the substances (dravya). The substance (dravya) is the substratum comprising infinite qualities (guna). Qualities (guna) exhibit eternal association (anvaya) with the substance. The qualities (guna) subsist on the substance (dravya). If the substance (dravya) is considered absolutely distinct from the infinite qualities (guna), on what would these qualities (guna) subsist? The proposition would attribute infiniteness (anantata) to the substance (dravya) so as to be able to support infinite qualities (guna). If the infinite qualities (guna) are considered absolutely distinct from the substance (dravya), what would constitute the substance (dravya)? The proposition would entail non-existence (abhava) of the substance (dravya) itself. . . . . . . . . . . . . 99

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Pancastikaya-samgraha द्रव्य और गुणों में कथंचित् अनन्यपना - The substance (dravya) and the qualities (guna) have indistinctness from a particular point-of-view - अविभत्तमणण्णत्तं दव्वगुणाणं विभत्तमण्णत्तं / णेच्छंति णिच्चयण्हू तव्विवरीदं हि वा तेसिं // 45 // अविभक्तमनन्यत्वं द्रव्यगुणानां विभक्तमन्यत्वम् / नेच्छन्ति निश्चयज्ञास्तद्विपरीतं हि वा तेषाम् // 45 // अन्वयार्थ - [द्रव्यगुणानाम् ] द्रव्य और गुणों को [ अविभक्तम् अनन्यत्वम् ] अविभक्तपनेरूप अनन्यपना है, [निश्चयज्ञाः हि ] निश्चय के ज्ञाता [ तेषाम् ] उन्हें [विभक्तम् अन्यत्वम् ] विभक्तपनेरूप अन्यपना [ वा] या [तद्विपरीतं] उसके विपरीत - (विभक्तपनेरूप) अनन्यपना - [न इच्छन्ति ] नहीं मानते। The substance (dravya) and its qualities (guna) exhibit inseparable (avibhakta) indistinctness (ananyapana). The knowers of the reality, therefore, do not accept that these exhibit either separable (vibhakta) distinctness (anyapana), or its opposite, i.e., separable (vibhakta) indistinctness (ananyapana). EXPLANATORY NOTE It is accepted that the substance (dravya) and the qualities (guna) subsist in the same space-points (pradesa). That these exist in different space-points (pradesa) and exhibit either separable (vibhakta) distinctness (anyapana) or separable (vibhakta) indistinctness (ananyapana) is not accepted. It is explained thus: The atom . . . . . . . . . . . . . . . . . . . . . . 100

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Verse 45 (paramanu) occupies one space-point (pradesa). The atom (paramanu) and its one space-point are one indivisible whole; these exhibit inseparable (avibhakta) indistinctness (ananyapana). The qualities (guna), like touch (sparsa), taste (rasa), smell (gandha) and colour (varna), of the atom (paramanu), too, are found in the same spacepoint (pradesa). Therefore, these qualities (guna) and the atom (paramanu) exhibit inseparable (avibhakta) indistinctness (ananyapana). These, the atom and its qualities, do not exhibit separable (vibhakta) distinctness (anyapana) as illustrated by the two mountains, the Vindhyachal and the Himalaya, which are far apart. Also, the atom and its qualities do not exhibit separable (vibhakta) indistinctness (ananyapana) as illustrated by the mixing of the water and the milk; these two mix with each other but are essentially different. Since the substance (dravya) and the qualities (guna) subsist in the same space-points (pradesa), these do not exhibit either separable (vibhakta) distinctness (anyapana) or separable (vibhakta) indistinctness (ananyapana). Empirically, however, distinction is made between the substance (dravya) and its qualities (guna) from the points-of-view such as designation (samjna), mark (laksana) and purpose (prayojana). 101

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Pancastikaya-samgraha द्रव्य और गुणों में व्यपदेश आदि से अन्यपना सिद्ध नहीं होता - The substance (dravya) and the qualities (guna) do not become distinct by mere form-of-speech, etc. - ववदेसा संठाणा संखा विसया य होंति ते बहुगा / ते तेसिमणण्णत्ते अण्णत्ते चावि विजंते // 46 // व्यपदेशाः संस्थानानि संख्या विषयाश्च भवन्ति ते बहुकाः / ते तेषामनन्यत्वे अन्यत्वे चापि विद्यन्ते // 46 // अन्वयार्थ - [व्यपदेशाः ] व्यपदेश (कथन के भेद), [ संस्थानानि ] संस्थान (आकारभेद), [संख्या] संख्याएं (गणना) [च] और [विषयाः] विषय [ ते बहुकाः भवन्ति ] अनेक होते हैं। [ते] वे (व्यपदेश आदि), [ तेषाम् ] द्रव्य-गुणों के [अन्यत्वे] अन्यपने में [अनन्यत्वे च अपि] तथा अनन्यपने में भी [विद्यन्ते] हो सकते हैं। The form-of-speech (vyapadesa), the shape (samsthana), the count (samkhya), and the subject (visaya) [of the substance (dravya) and its qualities (guna)] are many. These four divisions may refer to distinctness (anyapana) as well as indistinctness (ananyapana) between the substance (dravya) and its qualities (guna). EXPLANATORY NOTE The four divisions - the form-of-speech (vyapadesa), the shape (samsthana), the count (samkhya), and the subject (visaya) - may indicate distinctness (anyapana) as well as indistinctness (ananyapana). The form-of-speech, "Devadatta's cow," refers to distinctness (anyapana). The forms-of-speech, "Tree's branch," and "Substance's . . . . . . . .. . . . . . . . . . .. . .. . 102

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Verse 46 quality," refer to indistinctness (ananyapana). The form-of-speech applies also to the sixfold factors-of-action (karaka): 1) the doer (karta), 2) the activity (karma), 3) the instrument (karana), 4) the bestowal (sampradana), 5) the dislodgement (apadana), and 6) the substratum (adhikarana). When it refers to distinctness (anyapana), the form-of-speech can be exemplified as: "The man named Devadatta plucks, with the help of the hook, the fruit from the tree in the garden for Dhanadatta." Here Devadatta is the doer (karta), fruit is the activity (karma), the hook is the instrument (karana), Dhanadatta is the bestowal (sampradana), the tree is the dislodgement (apadana), and the garden is the substratum (adhikarana). Here, all six factorsof-action (karaka) exhibit distinctness (anyapana). When it refers to indistinctness (ananyapana), the form-of-speech can be exemplified as: "The soul attains omniscience (kevalajnana) depending on the self, concentrating on own knowledge-character, through its own knowledge-character, thereby attaining pureconsciousness, destroying impure subsidential-knowledge, and infinite knowledge and energy are manifested in the soul itself." The soul attains omniscience (kevalajnana) depending on the self; the soul is the doer (karta). The soul's concentration on its own knowledge character is the activity; the soul, therefore, is the activity (karma). Through its own knowledge-character the soul attains omniscience and, therefore, the soul is the instrument (karana). The soul engrossed in pure consciousness imparts pure consciousness to self; the soul, therefore, is the bestowal (sampradana). As the soul gets established in its pure nature the destruction of impure subsidential knowledge, etc., takes place and, therefore, the soul is the dislodgement (apadana). The attributes of infinite knowledge and energy are manifested in the soul itself; the soul, therefore, is the substratum (adhikarana). Here, all six factors-of-action (karaka) exhibit indistinctness (ananyapana). The shape (samsthana) may refer to distinctness (anyapana) as well as indistinctness (ananyapana) between the substance (dravya) and its qualities (guna). When it refers to distinctness (anyapana), the shape 103

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Pancastikaya-samgraha (samsthana) can be exemplified as: "Tall Devadatta's tall cow." When it refers to indistinctness (ananyapana), the shape (samsthana) can be exemplified as: "Huge tree's huge branches," or "Corporeal soul's corporeal qualities." The count (samkhya) may refer to distinctness (anyapana) as well as indistinctness (ananyapana) between the substance (dravya) and its qualities (guna). When it refers to distinctness (anyapana), the count (samkhya) can be exemplified as: "Devadatta's ten cows." When it refers to indistinctness (ananyapana), the count (samkhya) can be exemplified as: "One tree's ten branches," or "One substance with infinite qualities." The subject (visaya) may refer to distinctness (anyapana) as well as indistinctness (ananyapana) between the substance (dravya) and its qualities (guna). When it refers to distinctness (anyapana), the subject (visaya) can be exemplified as: "Cows in the cowshed." When it refers to indistinctness (ananyapana), the subject (visaya) can be exemplified as: "Tree's branch," or "Substance's qualities." These four - form-of-speech (vyapadesa), the shape (samsthana), the count (samkhya), and the subject (visaya) - exhibit indistinctness (ananyapana) in regard to same substance (dravya) and its qualities (guna). These exhibit distinctness (anyapana) in regard to other substance (dravya) and its qualities (guna). @ @ . . . .. . 104

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Verse 47 वस्तुरूप से भेद और अभेद का उदाहरण - The reality can be described based on distinctness (prthaktva) and oneness (ekatva) - णाणं धणं च कुव्वदि धणिणं जह णाणिणं च दुविधेहिं / भण्णंति तह पुधत्तं एयत्तं चावि तच्चण्हू // 47 // ज्ञानं धनं च करोति धनिनं यथा ज्ञानिनं च द्विविधाभ्याम् / भणंति तथा पृथक्त्वमेकत्वं चापि तत्त्वज्ञाः // 47 // अन्वयार्थ - [यथा ] जिस प्रकार [ धनं] धन [च] और [ ज्ञानं ] ज्ञान [धनिनं] (पुरुष को) 'धनी' [च] और [ ज्ञानिनं] 'ज्ञानी' [करोति] करते हैं - [ द्विविधाभ्याम् भणंति ] ऐसा दो प्रकार से कहा जाता है, [तथा ] उसी प्रकार [ तत्त्वज्ञाः] तत्त्वज्ञ [ पृथक्त्वं] पृथक्त्व [च अपि] तथा [ एकत्वम् ] एकत्व को कहते हैं। The man with 'wealth' (dhana) is called the 'possessor-ofwealth' (dhani) and the man with 'knowledge' (jnana) is called the 'possessor-of-knowledge' (jnani); these formsof-speech rely on two bases. In the same way, the knowers describe the reality in two ways: based on distinctness (prthaktva) and based on oneness (ekatva). EXPLANATORY NOTE When essentially distinct entities are described as one, the convention is based on distinctness (prthaktva). When essentially indistinct entities are described as separate, the convention is based on oneness (ekatva). The 'wealth' (dhana) and the 'possessor-of-wealth' (dhani) exhibit distinctness (anyapana) in terms of the name (or form-of-speech) . . . . . . . . . . . . . . . . . . . . . . . . 105

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Pancastikaya-samgraha (vyapadesa), the shape (samsthana), the count (samkhya), and the subject (visaya). To call the man with 'wealth' (dhana) as the 'possessor-of-wealth' (dhani) is the convention based on distinctness (prthaktva). The 'knowledge' (jnana) and the 'possessor-of-knowledge' (jnani) exhibit oneness (ananyapana) in terms of the name (or form-ofspeech) (vyapadesa), the shape (samsthana), the count (samkhya), and the subject (visaya). To call the man with knowledge' (jnana) as the "possessor-of-knowledge' (jnani) is the convention based on oneness (ekatva). द्रव्य और गुण सदा भिन्न-पदार्थभूत हों तो दोष आयेगा - Fault if the substance (dravya) is considered eternally distinct from the quality (guna) - णाणी णाणं च सदा अत्यंतरिदा दु अण्णमण्णस्स / दोण्हं अचेदणत्तं पसजदि सम्मं जिणावमदं // 48 // ज्ञानी ज्ञानं च सदार्थांतरिते त्वन्योऽन्यस्य / द्वयोरचेतनत्वं प्रसजति सम्यग् जिनावमतम् // 48 // अन्वयार्थ - [ ज्ञानी] यदि ज्ञानी (आत्मा) [च] और [ ज्ञानं) ज्ञान [ सदा] सदा [अन्योऽन्यस्य] परस्पर [अर्थांतरिते तु] अर्थान्तरभूत (भिन्नपदार्थभूत) हों तो [द्वयोः ] दोनों को [अचेतनत्वं प्रसजति ] अचेतनपने का प्रसंग आ जाये, [ सम्यग् जिनावमतम् ] ऐसा जिन भगवान् का सम्यक् मत है। If the 'possessor-of-knowledge' (jnani or atma) and the 'knowledge' (jnana) are considered eternally distinct (arthantara) from each other then both - the 'possessorof- knowledge' (jnani or atma) and the knowledge (jnana) . . . . . . . . . . . . . . . . . . . . . . 106

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Verse 48 - shall become inanimate (acetana); this is the precept of Lord Jina. EXPLANATORY NOTE There is fault in considering absolute distinctness (arthantarapana) between the substance (dravya) and its qualities (guna). If the 'possessor-of-knowledge' (inani or atma) has absolute distinctness with the 'knowledge' (jnana), it will become incapable of 'knowing' and, therefore, will become inanimate, just as the fire without its quality of heat loses meaning and its power to burn. If the 'knowledge' (jnana) has absolute distinctness with the 'possessor-of-knowledge' (jnani or atma), it will become incapable of 'knowing' and, therefore, will become inanimate, just as the quality of heat without the fire loses meaning and its power to burn. Both the 'possessor-of-knowledge' (jnani or atma) and the 'knowledge' (jnana) become inanimate when these are considered distinct from one other. There is oneness in terms of space-points (pradesa) between the quality (guna) and the possessor-of-quality (guni). These do not exhibit the nature of togetherness (samyoga); these exhibit the nature of inseparableness (ayutsiddha)- residing in the same substratum. The substance (dravya) does not exist without the qualities (guna) and the qualities (guna) do not exist without their substratum, i.e., the substance (dravya) Acarya Umasvami's Tattvarthasutra: Gallerer GUTT TUTT: 114-8911 जो निरन्तर द्रव्य के आश्रय से हों और स्वयं दूसरे गुणों से रहित हों वे गुण Those which incessantly have substance (dravya) as their substratum and do not have qualities - nirguna - are qualities (guna). 107

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Pancastikaya-samgraha ज्ञान और ज्ञानी 'समवाय' से एक हैं, इसका निराकरण (निषेध)Fault in accepting that the knowledge and the possessor-of-knowledge `inhere' in each other - ण हि सो समवायादो अत्यंतरिदो दु णाणदो णाणी / अण्णाणीति च वयणं एगत्तप्पसाधगं होदि // 49 // न हि सः समवायादार्थांतरितस्तु ज्ञानतो ज्ञानी / अज्ञानीति च वचनमेकत्वप्रसाधकं भवति // 49 // अन्वयार्थ - [ज्ञानतः अर्थांतरितः तु] ज्ञान से अर्थान्तरभूत (भिन्नस्वरूप) [सः] ऐसा वह (आत्मा) [ समवायात् ] समवाय से (संयोग से) [ ज्ञानी] ज्ञानी होता है, [न हि ] ऐसा वास्तव में नहीं है। [ अज्ञानी ] 'अज्ञानी' [इति च वचनम् ] ऐसा वचन [एकत्वप्रसाधकं भवति] (गुण-गुणी के) एकत्व को सिद्ध करता है। The assertion that the soul (atma) and the knowledge are entirely distinct but due to inherence (samavaya)1 - relation between two entities - the soul becomes the 'possessor-of- knowledge' (jnani) is not true. The phrase 'without-knowledge' (ajnani) for the soul, in fact, goes to prove oneness (ektava) between the quality (guna) and the possessor-of-quality (guni). EXPLANATORY NOTE If it be accepted that the soul (atma) becomes the 'possessor-of 1- In the Nyaya-Vaisesika ontology, 'samavaya' relates to inherence' - permanent relation between two distinct entities, one of them inheres in the other. [see Vijay K. Jain (2016), Aptamimamsa, p. 103-104.] 108

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Verse 49-50 knowledge' (jnani) due to inherence (samavaya) with the knowledge' (jnana), the question arises: Was the soul with-knowledge (jnani) or without-knowledge (ajnani) before inherence (samavaya) with the 'knowledge' (nana)? If the answer be with-knowledge (jnani), then its inherence (samavaya) with the 'knowledge' (nana) is fruitless. If the answer be without-knowledge (ajnani), then again two questions arise: 1) Was the soul without-knowledge (ajnani) due to itsinherence (samavaya) with 'nescience' (ajnana)? The response is that inherence (samavaya) of the soul without-knowledge (ajnani) with 'nescience' (ajnana) is fruitless. 2) Was the soul without-knowledge (ajnani) due to its oneness with 'nescience' (ajnana)? The response is that without inherence (samavaya) with the 'knowledge (jnana), the soul was already without-knowledge (ajnani). It follows that the phrase 'without-knowledge' (ajnani) indicates oneness (ekatva) with the nature of the soul. In the same way, the phrase 'with-knowledge' or 'possessor-of-knowledge' (jnani) should indicate oneness (ekatva) with the nature of the soul. There is, thus, oneness (ekatva) between the quality (guna) and the possessor-of-quality (guni). द्रव्य और गुणों की अयुतसिद्धि है - The substance (dravya) and the qualities (guna) have inseparableness (ayutasiddhi) - समवत्ती समवाओ अपुधब्भूदो य अजुदसिद्धो य / तम्हा दव्वगुणाणं अजुदा सिद्धित्ति णिट्ठिा // 50 // समवर्तित्वं समवायः अपृथग्भूतत्वमयुतसिद्धत्वं च / तस्माद् द्रव्यगुणानां अयुता सिद्धिरिति निर्दिष्टा // 50 // अन्वयार्थ - [समवर्तित्वं समवायः] समवर्तीपना वह समवाय है, . . . . . . . . . . . . . . . . . . . .. . 109

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Pancastikaya-samgraha [अपृथग्भूतत्वम् ] वही अपृथक्पना [च ] और [ अयुतसिद्धत्वम् ] अयुतसिद्धपना है। [ तस्मात् ] इसलिये [ द्रव्यगुणानाम् ] द्रव्य और गुणों की [ Plat fafos: sfa ] Bratifes [fafcu ] (fort =) het en Samavaya' should mean "living together' (sahavrtti, samavarti). The quality of living together' or 'samavaya' is same as indistinctness (apythaktva) and 'inseparableness' (ayutasiddhi) - living in the same substratum. Therefore, the Doctrine says that there is this 'inseparableness' (ayutasiddhi) between the substance (dravya) and its qualities (guna). EXPLANATORY NOTE According to the Jaina Doctrine, 'samavaya' means living together'. From a particular point-of-view, 'samavaya' is the ever-presenttogetherness (tadatmya) that cannot be snapped. There is no other meaning of 'samavaya'. The substance (dravya) and its qualities (guna) have singular existence and live together (sahavrtti, samavarti) from beginningless time and will remain such till eternity. The substance (dravya) and its qualities (guna), from the point-of-view of existence (satta), are integral to the substance, occupying the same space-points (pradesa). However, from the points-of-view including designation (samjna), mark (laksana) and purpose (prayojana), there is distinctness (prthaktva) between the two. But this distinctness is not the same as exemplified in case of the stick-holder (dandi) and the stick (danda). (see also Sri Mallisenasuri's 'Syadvadamanjari', verse 7,43-47.) . .. . .... . . . . . . .. 110

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Verse 51-52 द्रव्य और गुणों में परस्पर अभिन्नता और भिन्नता का उपसंहार - The substance (dravya) and the qualities (guna) are non-distinct as well as distinct - वण्णरसगंधफासा परमाणुरूविदा विसेसेहि / दव्वादो य अणण्णा अण्णत्तपगासगा होति // 51 // दसणणाणाणि तहा जीवणिबद्धाणि णण्णभूदाणि / ववदेसदो पुधत्तं कुव्वंति हि णो सभावादो // 52 // वर्णरसगंधस्पर्शाः परमाणप्ररूपिता विशेषैः / द्रव्याच्च अनन्याः अन्यत्वप्रकाशका भवन्ति // 51 // दर्शनज्ञाने तथा जीवनिबद्धे अनन्यभूते / व्यपदेशतः पृथक्त्वं कुरुतः हि नो स्वभावात् 52 // अन्वयार्थ - [ परमाणुप्ररूपिताः] परमाणु में प्ररूपित किये जाने वाले ऐसे [वर्णरसगंधस्पर्शाः] वर्ण-रस-गंध-स्पर्श [ द्रव्यात् अनन्याः च ] द्रव्य से अनन्य वर्तते हुए [विशेषैः ] (व्यपदेश के कारणभूत) विशेषों द्वारा / [अन्यत्वप्रकाशकाः भवन्ति ] अन्यत्व को प्रकाशित करने वाले होते हैं (स्वभाव से अन्यरूप नहीं हैं), [ तथा ] इस प्रकार [ जीवनिबद्धे] जीव में सम्बद्ध ऐसे [दर्शनज्ञाने] दर्शन-ज्ञान [अनन्यभूते] (जीवद्रव्य से) अनन्य वर्तते हुए [व्यपदेशतः ] व्यपदेश द्वारा [ पृथक्त्वं कुरुतः हि ] पृथक्त्व को करते हैं, [नो स्वभावात् ] स्वभाव से (पृथक्त्व को) नहीं करते। The qualities (guna) of colour (varna), taste (rasa), smell (gandha) and touch (sparsa) that are attributed to the atom (paramanu) have indistinctness (ananyapana) with the substance (dravya) of the matter (pudgala). However, . . . . . .. . . . 111

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Pancastikaya-samgraha through the form-of-speech (vyapadesa), etc., distinctness (anyapana) too is highlighted with the substance (dravya) of the matter (pudgala). Similarly, the qualities (guna), like perception (darsana) and knowledge (jnana), have indistinctness (ananyapana) with the substance (dravya) of the soul (jiva). However, through the form-of-speech (vyapadesa), etc., distinctness (anyapana) too is highlighted with the substance (dravya) of the soul (jiva). Mutual distinctness (anyapana) is certainly not their nature. EXPLANATORY NOTE The substance (dravya) and its qualities (guna), from the point-ofview of existence (satta), are integral to the substance, occupying the same space-points (pradesa). The qualities (guna) of colour (varna), taste (rasa), smell (gandha) and touch (sparsa) exist in the same spacepoint (pradesa) as the atom (paramanu). However, from the points-ofview including designation (samjna), mark (laksana) and purpose (prayojana), distinctness (anyapana) is highlighted between these qualities (guna) and the atom (paramanu). In the same way, the qualities (guna), like perception (darsana) and knowledge (jnana), exist in the same space-points (pradesa) as the soul (jiva). However, from the points-of-view including designation (samjna), mark (laksana) and purpose (prayojana), distinctness (anyapana) is highlighted between these qualities (guna) and the soul (jiva). Such distinction, certainly, is not their nature. @ @ . . . .. . 112

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Verse 53 जीवों का भावों की अपेक्षा से वर्णन - The souls (jiva) and their classification in respect of dispositions (bhava) - जीवा अणाइणिहणा संता णंता य जीवभावादो / सब्भावदो अणंता पंचग्गगुणप्पधाणा य // 53 // जीवा अनादिनिधनाः सांता अनंताश्च जीवभावात् / सद्भावतोऽनंताः पश्चाग्रगुणप्रधानाः च // 53 // अन्वयार्थ - [जीवाः ] जीव [ अनादिनिधनाः ] (पारिणामिक-भाव से) अनादि-अनंत हैं [सांता] (औपशमिक आदि तीन भावों से) सांत (अर्थात् सादि-सांत) हैं [च ] और [ जीवभावात् अनंताः] जीवभाव से अनंत हैं (अर्थात् जीव सद्भावरूप क्षायिकभाव से सादि-अनंत हैं) [सद्भावतः अनंताः ] क्योंकि सद्भाव से जीव अनंत ही होते है। [ पश्चाग्रगुणप्रधानाः च] वे पाँच मुख्य गुणों से प्रधानता वाले हैं। The souls (jiva) from the point-of-view of their dispositions (bhava) of inherent-nature (parinamika) are without-beginning-and-end (anadi-ananta), from the point-of-view of the three dispositions (bhava) - rising (audayika), subsidential (aupasamika), and destructioncum-subsidential (ksayopasamika) - these are withbeginning-and-end (santa or sadi-santa), and from the point-of-view of their own-nature these are without-end (ananta) [arising from destructional (ksayika) dispositions (bhava), the souls (jiva) are with-beginningand-without-end (sadi-ananta)]. The souls (jiva) are without-end (ananta) when established in their own . . . . . . . . . . . . . . . . . . . . . . . . 113

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Pancastikaya-samgraha nature. The souls (jiva), thus, have these five distinctive qualities (guna) - rising (audayika), subsidential (aupasamika), destruction-cum-subsidential (ksayopasamika), destructional (ksayika), and inherentnature (parinamika). EXPLANATORY NOTE From the point-of-view of the pure substance (suddha dravyarthika naya), all souls (jiva) have dispositions (bhava) of their pure-inherentnature (suddha-parinamika-bhava) that is present forever, and therefore, such souls are without-beginning-and-end (anadi-ananta). From the point-of-view of the three dispositions (bhava) - rising (audayika), subsidential (aupasamika), and destruction-cumsubsidential (ksayopasamika) - these are with-beginning-and-end (santa or sadi-santa). This means that these dispositions (bhava) arise and end. From the point-of-view of the destructional (ksayika) dispositions (bhava), the souls (jiva) are with-beginning-and-withoutend (sadi-ananta). This means that such dispositions (bhava) have a beginning but remain forever. These dispositions (bhava) are the ownnature of the soul and, therefore, remain with it forever, like the liberated soul lives forever. Although all souls (jiva) are pure in respect of their own-nature but due to their beginningless (anadi) bondage with karmas, these are seen, from the empirical (vyavahara) point-ofview, as getting transformed in the three dispositions (bhava) of rising (audayika), subsidential (aupasamika), and destruction-cumsubsidential (ksayopasamika). Now the numbers are mentioned. From the point-of-view of the substance (dravyarthika naya), i.e., own-nature of the soul (iva), these are indestructible-infinite (aksaya-ananta). The phrase withbeginning-and-end (santa or sadi-santa) is explained now: the souls (jiva) whose worldly-existence (samsara) is with-end (santa) are the potential (bhavya) souls. The souls (jiva) whose worldly-existence @ @ . . . .. 114

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Verse 53-54 (samsara) is without-end (ananta) are the non-potential (abhavya) souls. The non-potential (abhavya) souls are infinite (ananta) in number. The number of the non-potential (abhavya) souls multiplied by infinite (ananta) are the potential (bhavya) souls. The number of the potential (bhavya) souls multiplied by infinite (ananta) are the potential (bhavya) souls which are like the non-potential (abhavya) souls and, therefore, will never attain liberation. जीवों का भावों की अपेक्षा सादि-सांत आदि होने में विरोध नहीं है - Classification of the souls (jiva) in respect of dispositions (bhava) has no contradictions - एवं सदो विणासो असदो जीवस्स होइ उप्पादो / इदि जिणवरेहिं भणिदं अण्णोण्णविरुद्धमविरुद्धं // 54 // एवं सतो विनाशोऽसतो जीवस्य भवत्युत्पादः / इति जिनवरैर्भणितमन्योऽन्यविरुद्धमविरुद्धम् // 54 // अन्वयार्थ - [ एवं ] इस प्रकार [ जीवस्य ] जीव को [ सतः विनाशः] सत् का विनाश और [असतः उत्पादः] असत् का उत्पाद [ भवति] होता है[इति ] ऐसा [जिनवरैः भणितम् ] जिनवरों ने कहा है, [अन्योन्यविरुद्धम् ] जो कि अन्योन्य (परस्पर) विरुद्ध (19-वीं गाथा के कथन के साथ विरोध वाला) है, तथापि [अविरुद्धम] अविरुद्ध है। The aforementioned description ascertains that there is the destruction (vinasa) of the existing (sat) and the origination (utpada) of the non-existing (asat) in the soul (jiva). This has been expounded by Lord Jina. This . . . . . . . . . . . . . . . . . . . . . . . . 115

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Pancastikaya-samgraha apparently contradicts the earlier (see verse 19, ante) assertion but, in reality, there is no contradiction. EXPLANATORY NOTE Due to its dispositions or thought-activities (bhava) of five kinds mentioned in the previous verse, the soul (jiva) undergoes transformations. The destruction (vinasa) of its existing state, as a human being, etc., and the origination (utpada) of its non-existing state, as a celestial-being, etc., takes place. The statement appears to be in contradiction with the statement made earlier (see verse 19, ante) which states that the soul (jiva) does not exhibit the destruction (vyaya, nasa) of the existing (sat) and the origination (utpada) of the non-existing (asat)'. However, it is not so. From the point-of-view of the substance - dravyarthika naya - there is neither the destruction (vyaya, nasa) nor the origination (utpada) of the soul (iva). From the point-of-view of the mode - paryayarthika naya - there is the destruction (vyaya, nasa) and the origination (utpada) of the soul (jiva). Both, the point-of-view of the substance - dravyarthika naya - and the point-of-view of the mode - paryayarthika naya - are relative to each other. Both fit the bill. जीवों के उत्पाद-व्यय का कारण कर्म-उपाधि है - Karmas are the cause of origination and destruction in the souls (jiva) - णेरइयतिरियमणुआ देवा इदि णामसंजुदा पयडी / कुव्वंति सदो णासं असदो भावस्स उप्पादं // 55 // नारकतिर्यङ्मनुष्या देवा इति नामसंयुताः प्रकृतयः / कुर्वन्ति सतो नाशमसतो भावस्योत्पादम् // 55 // . .. . . . . . . . . . .. .. . 116

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Verse 55 3 Teletef - [ Frechfactshel: aan: ] 772057, farefa, 474 Biti da [इति नामसंयुताः] ऐसे नामों वाली [प्रकृतयः] (नामकर्म की) प्रकृतियाँ [सतः नाशम् ] सत् भाव का नाश और [ असतः भावस्य उत्पादम् ] असत् भाव का उत्पाद [ कुर्वन्ति ] करती हैं। The classes of the name-karma (namakarma) comprising names - the infernal (naraka), the subhuman (tiryanca), the human (manusya) and the celestial (deva) - cause the destruction (nasa, vyaya) of the existing (sat) and the origination (utpada) of the non-existing (asat). EXPLANATORY NOTE The ocean itself does not undergo the destruction (nasa, vyaya) of the existing (sat) and the origination (utpada) of the non-existing (asat). However, the waves in its water, caused by the wind blowing from all sides, illustrate the origination (utpada) of the non-existing (asat) and the destruction (nasa, vyaya) of the existing (sat). In the same way, the soul (iva) itself does not undergo the destruction (nasa, vyaya) of the existing (sat) and the origination (utpada) of the non-existing (asat). However, its sequentially acquired modes (paryaya) - as the infernalbeing (naraka), the subhuman-being (tiryanca), the human being (manusya) or the celestial-being (deva) - which are contingent on the fruition of the name-karma (namakarma), cause the destruction (nasa, vyaya) of the existing (sat) and the origination (utpada) of the non-existing (asat). . . . . . . . . . . 117

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Pancastikaya-samgraha जीवों के पाँच भावों का वर्णन - The five dispositions (bhava) of the souls (jiva) - उदयेण उवसमेण य खयेण दुहिं मिस्सिदेहिं परिणामे / जुत्ता ते जीवगुणा बहुसु य अत्थेसु वित्थिण्णा // 56 // उदयेनोपशमेन च क्षयेण द्वाभ्यां मिश्रिताभ्यां परिणामेन / युक्तास्ते जीवगुणा बहुषु चार्थेषु विस्तीर्णाः // 56 // अन्वयार्थ - [उदयेन ] उदय से युक्त, [उपशमेन ] उपशम से युक्त, [क्षयेण] क्षय से युक्त, [द्वाभ्यां मिश्रिताभ्यां] (दोनों से मिश्रित) क्षयोपशम से युक्त [च] और [ परिणामेन युक्ताः ] परिणाम से युक्त [ ते ] ऐसे [ जीवगुणाः ] (पाँच) जीवगुण (जीव के भाव) हैं, [च] और [ बहुषु अर्थेषु विस्तीर्णाः] उन्हें अनेक प्रकारों में विस्तृत किया जाता है। These five are the distinctive characteristics (guna, svatattva) of the soul (jiva): dispositions or thoughtactivities (bhava) arising from fruition (udaya), subsidence (upasama), destruction (ksaya), destructioncum-subsidence (ksayopasama), and inherent-nature (parinama). These are of different kinds. EXPLANATORY NOTE These five dispositions (bhava) are the distinctive (asadharana) characteristics - guna, svatattva - of the soul (jiva). The fruition of karmas in the presence of certain causes is fruition (udaya). Just as the mud in the water settles down when clearing nuts are put into it, so also the karmic matter does not manifest its power in the soul due to causes (i.e., the disposition of the soul). This is called subsidence (upasama). The third state is the mixed state of destruction-cum 118

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Verse 56 subsidence (ksayopasama), as in case of the water, which, owing to the presence of clearing nuts, becomes clear as well as muddy in different parts. When the same water is poured into another vessel it becomes completely free from mud. In the same way, complete removal of the karmic matter is destruction (ksaya). The essential nature (svarupa) of the soul, irrespective of the karmic matter, is its inherent nature or capacity - parinama. Thus, the five distinctive characteristics - guna, svatattva - of the soul (jiva) are the five dispositions (bhava) of rising (audayika), subsidential (aupasamika), destruction-cum-subsidential (ksayopasamika), destructional (ksayika), and inherent-nature (parinamika). Among these five, the first four are contingent on the karmas. Although in the destructional (ksayika) state, there is no existence (satta) of the karmas, but since it is the result of the destruction (ksaya) of all karmas, it is termed as contingent on the karmas. The last - inherent-nature (parinamika) - disposition (bhava) is the own-nature of the soul (jiva). Depending on the karmas and their particular nature, and on the soul's different dispositions, these five have been detailed further as of different kinds. Acarya Umasvami's Tattvarthasutra: औपशमिकक्षायिकौ भावौ मिश्रश्च जीवस्य स्वतत्त्वमौदयिकपारिणामिकौ a 112-811 जीव के औपशमिक और क्षायिक भाव और मिश्र तथा औदयिक और पारिणामिक - ये पाँच भाव निजभाव हैं, अर्थात् ये जीव के अतिरिक्त दूसरे में नहीं होते। The distinctive characteristics (svatattva) of the soul (jiva) are the dispositions or thought-activities - bhava - arising from subsidence - upasama, destruction - ksaya, destruction-cumsubsidence - ksayopasama - of karmas, the fruition -udaya - of karmas, and its inherent nature or capacity - parinama. . . . . . .. . . . . . . . . .. . . . . . 119

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Pancastikaya-samgraha द्विनवाष्टादशैकविंशतित्रिभेदा यथाक्रमम् // 2-2 // उपरोक्त पाँच भाव क्रमशः दो, नव, अट्ठारह, इक्कीस और तीन भेद वाले हैं। These are of two, nine, eighteen, twenty-one and three kinds, जीव में औदयिक आदि भावों का कर्तृत्व - The soul (jiva) as the doer (karta) of the dispositions (bhava) - कम्मं वेदयमाणो जीवो भावं करेदि जारिसयं / सो तेण तस्स कत्ता हवदि त्ति य सासणे पढिदं // 57 // कर्म वेदयमानो जीवो भावं करोति यादृशकम् / स तेन तस्य कर्ता भवतीति च शासने पठितम् // 57 // अन्वयार्थ - [कर्म वेदयमानः] कर्म को वेदता हुआ [जीवः] जीव [यादृशकम् भावं] जैसे भाव को [करोति ] करता है, [तस्य ] उस भाव का [ तेन ] उस प्रकार से [ सः] वह [कर्ता भवति ] कर्ता है - [इति च] ऐसा [शासने पठितम् ] शासन में कहा है। The soul (jiva), while experiencing the karmas, undergoes transformations in its dispositions (bhava) and, in this manner, it is the doer (karta) of those dispositions (bhava). This has been said in the Doctrine. . . . . . . . . . . . . . . 120

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Verse 57 EXPLANATORY NOTE The soul (iva) is bound with the karmas - the material-karmas (dravyakarma) like the knowledge-obscuring (jnanavaraniya) - from the beginningless time. As the karmas come to fruition (udaya), the soul (jiva) experiences their effect in form of happiness and misery. While experiencing these effects of the karmas, the soul (jiva) undergoes transformations in its dispositions (bhava) in form of attachment (raga) and aversion (dvesa), etc. From the impure transcendental point-of-view (asuddha niscaya naya), the soul (jiva) becomes the doer (karta) of those impure dispositions (bhava). Acarya Amrtacandra's Purusarthasiddhyupaya: जीवकृतं परिणामं निमित्तमात्रं प्रपद्य पुनरन्ये / स्वयमेव परिणमन्तेऽत्र पुद्गलाः कर्मभावेन // 12 // जीव द्वारा किये गये रागद्वेषादिक विभाव-भाव का निमित्तमात्र पाकर फिर जीव से भिन्न जो पुद्गल हैं वे इस आत्मा में अपने आप ही कर्मरूप से परिणमन करते हैं। As a consequence of the transformations (parinama) slike attachment (raga)] in the soul, the physical matter (pudgala), on its own, gets bound with the soul, transforming itself into the karmic matter [like the knowledge-obscuring (jnanavaraniya) karma]. . . . . . . . . . . . . . . . . . . . . . . . . 121

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Pancastikaya-samgraha औदयिक आदि भावों को कर्मकृत कहा गया है - The karmas have been said as the doer (karta) of the dispositions (bhava) of the soul (jiva) - कम्मेण विणा उदयं जीवस्स ण विज्जदे उवसमं वा / खइयं खओवसमियं तम्हा भावं तु कम्मकदं // 58 // कर्मणा विनोदयो जीवस्य न विद्यत उपशमो वा / क्षायिकः क्षायोपशमिकस्तस्माद्भावस्तु कर्मकृतः // 58 // अन्वयार्थ - [कर्मणा विना] कर्म बिना [ जीवस्य ] जीव को [ उदयः] उदय, [उपशमः ] उपशम, [क्षायिकः] क्षायिक [वा] अथवा / [क्षायोपशमिकः] क्षायोपशमिक [ न विद्यते ] नहीं होता, [ तस्मात् तु] इसलिये [भावः ] भाव (चतुर्विध जीवभाव) [कर्मकृतः ] कर्मकृत हैं। Without the operation of the karmas, the soul (jiva) does not experience the dispositions (bhava) of fruition (udaya), subsidence (upasama), destruction (ksaya), and destruction-cum-subsidence (ksayopasama). Therefore, the karmas are said to be the doer (karta) of these four kinds of dispositions (bhava). EXPLANATORY NOTE In the soul (jiva), the dispositions (bhava) of rising (udaya), subsidence (upasama), destruction (ksaya), and destruction-cum-subsidence (ksayopasama) are due to the material-karmas (dravyakarma). On the rising (udaya) of the material-karmas (dravyakarma), the dispositions (bhava) of rising (audayika) take place in the soul (jiva), in form of rising of imperfections like attachment (raga) and aversion (dvesa). On subsidence (upasama) of the material-karmas (dravyakarma), the 122

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Verse 58-59 subsidential (aupasamika) dispositions (bhava) take place in the soul (jiva), in form of subsidence of imperfections like attachment (raga) and aversion (dvesa). Similarly it should be understood for destruction-cum-subsidential (ksayopasamika) dispositions (bhava). The destructional (ksayika) dispositions (bhava) take place on complete destruction of the material-karmas (dravyakarma); such dispositions (bhava) are with a beginning but without an end. Since the destructional (ksayika) dispositions (bhava) appear on complete destruction (ksaya) of the karmas, these, too, are attributed to the material-karmas (dravyakarma). As the four kinds of dispositions (bhava) mentioned above do not take place without the materialkarmas (dravyakarma), the material-karmas (dravyakarma) are said to be their doer (karta) from the empirical point-of-view (uyavahara naya)- anupacarita asadbhuta vyavahara naya. The inherent-nature (parinamika) dispositions (bhava) are everpresent in the soul (jiva); these are independent of all karmas, being own-nature of the soul (jiva). यदि भावों को कर्मकृत कहें तो आत्मा कर्म का कर्ता हो जाता है - If the dispositions (bhava) are due to karmas, the soul (jiva) becomes the doer (karta) of the karmas - भावो जदि कम्मकदो अत्ता कम्मस्स होदि किध कत्ता / ण कुणदि अत्ता किंचि वि मुत्ता अण्णं सगं भावं // 59 // भावो यदि कर्मकृत आत्मा कर्मणो भवति कथं कर्ता / न करोत्यात्मा किंचिदपि मुक्त्वान्यत् स्वकं भावम् // 59 // अन्वयार्थ - [ यदि भावः कर्मकृतः] यदि भाव (जीवभाव) कर्मकृत हों तो . . . . . . . . . . . . . . . . . . . . . . . . 123

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Pancastikaya-samgraha [आत्मा कर्मणः कर्ता भवति ] आत्मा कर्म का (द्रव्यकर्म का) कर्ता होना चाहिये। [कथं] वह तो कैसे हो सकता है? [आत्मा] क्योंकि आत्मा तो [स्वकं भावं मुक्त्वा ] अपने भाव को छोड़कर [अन्यत् किंचिद् अपि] 3729 de EU 21 [ 7: alfa] Fell of sati If the karmas are the doer (karta) of dispositions (bhava) in the soul (jiva) then the soul (jiva) must be the doer (karta) of the karmas. How can this be possible? The soul (jiva) is not the doer of anything other than its own dispositions (bhava). EXPLANATORY NOTE A doubt is raised in this verse. If the karmas are the doer (karta) of the dispositions (bhava), like rising (audayika), in the soul (jiva), then the soul (jiva) is not the doer (karta) of such dispositions (bhava). But the soul (jiva) as the non-doer (akarta) is not acceptable. So the soul (jiva) should be accepted as the doer (karta) of the material-karmas (dravyakarma). But this, again, is not possible as the soul (jiva) is not the doer (karta) of anything other than its own dispositions (bhava). As explained in the next verse, the dispositions (bhava) in the soul (jiva) are the instrumental-cause (nimitta karana) of the materialkarmas (dravyakarma). 124

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Verse 60 पूर्व गाथा में कहे पक्ष का समाधान - Reply to the doubt raised in the previous verse - भावो कम्मणिमित्तो कम्मं पुण भावकारणं हवदि / ण दु तेसिं खलु कत्ता ण विणा भूदा दु कत्तारं // 60 // भावः कर्मनिमित्तः कर्म पुनर्भावकारणं भवति / न तु तेषां खलु कर्ता न विना भूतास्तु कर्तारम् // 60 // अन्वयार्थ - [भावः कर्मनिमित्तः] (औदयिक आदि) जीवभाव का कर्म निमित्त है [ पुनः ] और फिर [कर्म भाव कारणं भवति] (ज्ञानावरणादि) कर्म का जीवभाव निमित्त है, [न तु तेषां खलु कर्ता] परन्तु वास्तव में एक-दूसरे के कर्ता नहीं हैं, [न तु कर्तारम् विना भूताः] किन्तु कर्ता के बिना होते हैं, ऐसा भी नहीं है। The karmas are the instrumental-cause (nimitta karana) of the dispositions (bhava) in the soul (jiva). Further, the dispositions (bhava) in the soul (jiva) are the instrumental-cause (nimitta karana) of the karmas. These - the dispositions (bhava) in the soul (jiva) and the karmas - are certainly not the doer (karta) of each other. Also, these do not take place without the doer (karta). EXPLANATORY NOTE Since the material-karmas (dravyakarma) are the instrumental-cause (nimitta karana) of the dispositions (bhava) in the soul (jiva), the material-karmas (dravyakarma) are said, from the empirical point-ofview (vyavahara naya), to be the doer (karta) of such dispositions (bhava) in the soul (jiva). And since the dispositions (bhava) in the soul . . . . . . . . . . . . . . . . . . . . . . . . 125

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Pancastikaya-samgraha (jiva) are the instrumental-cause (nimitta karana) of the materialkarmas (dravyakarma), the dispositions (bhava) in the soul (jiva) are said, from the empirical point-of-view (vyavahara naya), to be the doer (karta) of the material-karmas (dravyakarma). From the transcendental point-of-view (niscaya naya), however, neither the materialkarmas (dravyakarma) are the doer (karta) of the dispositions (bhava) in the soul (jiva), nor the dispositions (bhava) in the soul (jiva) are the doer (karta) of the material-karmas (dravyakarma). At the same time, it is not true that the dispositions (bhava) in the soul (jiva) and the material-karmas (dravyakarma) take place without the doer (karta). In reality, the soul (jiva) is the doer (karta) of its own dispositions (bhava) and the physical-matter (pudgala) is the doer (karta) of its own transformations as the material-karmas (dravyakarma). जीव को अपने भावों का कर्तृत्व है - The soul (jiva) is the doer (karta) of own dispositions (bhava) - कुव्वं सगं सहावं अत्ता कत्ता सगस्स भावस्स / ण हि पोग्गलकम्माणं इदि जिणवयणं मुणेयव्वं // 61 // कुर्वन् स्वकं स्वभावं आत्मा कर्ता स्वकस्य भावस्य / न हि पुद्गलकर्मणामिति जिनवचनं ज्ञातव्यम् // 61 // अन्वयार्थ - [स्वकं स्वभावं] अपने स्वभाव को (परिणाम को) [कुर्वन् ] करता हुआ [आत्मा] आत्मा [हि ] वास्तव में [स्वकस्य भावस्य] अपने भाव का [कर्ता] कर्ता है, [न पुद्गलकर्मणां] पुद्गलकर्मों का नहीं, [इति ] ऐसा [जिनवचनं] जिन-वचन (जिनेन्द्र भगवान् की वाणी) [ ज्ञातव्यम् ] जानना। . . . . . . . . . . . . . . . . . . . . .. . 126

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Verse 61-62 Verily, getting transformed in own-nature (svabhava), the soul (jiva) itself is the doer (karta) of own dispositions (bhava); the soul (jiva) is not the doer (karta) of the material-karmas (dravyakarma, pudgala-karma). This is the Word of the Omniscient Lord. EXPLANATORY NOTE From the impure transcendental point-of-view (asuddha niscaya naya), imperfections, like attachment (raga), in the soul (jiva) are its own impure transformations. It is, therefore, appropriate to call the soul (jiva) as the doer (karta) of such impure transformations. From the same point-of-view, the soul (jiva), certainly, cannot be called the doer (karta) of the material-karmas (dravyakarma, pudgala-karma). This has been expounded by Lord Jina. कर्म और आत्मा अपने-अपने स्वरूप के कर्ता हैं - The karmas and the soul (atma), each, is the doer (karta) of own-nature (svarupa) - कम्मं पि सगं कुव्वदि सेण सहावेण सम्ममप्पाणं / जीवो वि य तारिसओ कम्मसहावेण भावेण // 62 // कर्मापि स्वकं करोति स्वेन स्वभावेन सम्यगात्मानम् / जीवोऽपि च तादृशकः कर्मस्वभावेन भावेन // 62 // अन्वयार्थ - [कर्म अपि] कर्म भी [स्वेन स्वभावेन ] अपने स्वभाव से [स्वकं करोति ] अपने को करते हैं [च ] और [ तादृशकः जीवः अपि] वैसा जीव भी [ कर्मस्वभावेन भावेन ] कर्म-स्वभाव भाव से (औदयिकादि भाव से) [ समयक् आत्मानम् ] यथार्थ जैसा का तैसा अपने को करता है। . . . . . . . . . . . . . . . . . . . . . . . . 127

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Pancastikaya-samgraha The karmas, too, as per their own-nature (svabhava) and on their own, get transformed [into the material-karmas (dravyakarma)] and, thus, are the doer (karta) of such transformations. Similarly, the soul (jiva), too, due to own karmic-dispositions (karma-bhava) [like rising (audayika)] is the doer (karta) of own dispositions (bhava). EXPLANATORY NOTE The verse refers to the sixfold factors-of-action (karaka) from the transcendental point-of-view (niscaya naya). As mentioned earlierl, for the accomplishment of work the sixfold factors-of-action (karaka) are required: 1) the doer (karta), 2) the activity (karma), 3) the instrument (karana), 4) the bestowal (sampradana), 5) the dislodgement (apadana), and the substratum (adhikarana). When the accomplishment of work is through external instrumental causes (nimitta karana) it is the empirical sixfold factors-of-action (vyavahara satkaraka) and when the accomplishment of work is for the self, in the self, through the self as the material cause (upadana karana), it is the transcendental sixfold factors-of-action (niscaya satkaraka). The transcendental sixfold factors-of-action (niscaya salkaraka) is based on the self and, therefore, true. Since every substance (dravya) is independent and is not a cause of either the creation or the destruction of other substances, the empirical sixfold factors-of-action (uyavahara salkaraka) is untrue. And since the transcendental sixfold factors-of-action (niscaya satkaraka) accomplishes the work of the self, in the self, through the self, it is true. 1 - see also Explanatory Note to verse 46, p. 103, ante. . . . . . . . . . .. .. . . . . . . . . . 128

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Verse 62 The matter (pudgala) that is fit to turn into karmas, verily, attains the form of karmas without the help of or reliance on any outside agency. The matter (pudgala), on its own, transforms itself into the molecularmatter (skandha) that is fit to turn into karmas; the matter, therefore, is the doer (karta). The matter (pudgala), on its own, transforms itself into the nature of karmas; the matter, therefore, is the activity (karma). The matter (pudgala), on its own, has the power to turn into karmas; the matter, therefore, is the instrument (karana). The matter (pudgala), on its own, imparts its new nature to itself; the matter, therefore, is the bestowal (sampradana). The matter (pudgala), on its own, destroys its previous nature but still maintains its eternal nature; the matter, therefore, is the dislodgement (apadana). The matter (pudgala), on its own, acts as the substratum for all its transformations; the matter, therefore, is the substratum (adhikarana). The soul established in its Pure Self (through suddhopayoga) attains omniscience (kevalajnana) without the help of or reliance on any outside agency. Intrinsically possessed of infinite knowledge and energy, the soul, depending on the self, performs the activity of attaining its infinite knowledge-character and, therefore, the soul is the doer (karta). The soul's concentration on its own knowledgecharacter is the activity; the soul, therefore, is the activity (karma). Through its own knowledge-character the soul attains omniscience and, therefore, the soul is the instrument (karana). The soul engrossed in pure consciousness imparts pure consciousness to self; the soul, therefore, is the bestowal (sampradana). As the soul gets established in its pure nature, at the same time, destruction of impure subsidential knowledge, etc., takes place and, therefore, the soul is the dislodgement (apadana). The attributes of infinite knowledge and energy are manifested in the soul itself; the soul, therefore, is the substratum (adhikarana). . . . . . . . . . . 129

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Pancastikaya-samgraha यदि कर्म और आत्मा अपने-अपने स्वरूप के कर्ता हैं तो कर्म का फल आत्मा को कैसे? Why should the soul (atma) enjoy the fruit of the karmas? कम्मं कम्मं कुव्वदि जदि सो अप्पा करेदि अप्पाणं / किध तस्स फलं भुंजदि अप्पा कम्मं च देदि फलं // 3 // कर्म कर्म करोति यदि स आत्मा करोत्यात्मानम् / कथं तस्य फलं भुङ्क्ते आत्मा कर्म च ददाति फलम् // 63 // अन्वयार्थ - [ यदि] यदि [कर्म ] कर्म [कर्म करोति ] कर्म को करे और [सः आत्मा ] वह आत्मा [ आत्मानम् करोति ] आत्मा (के स्वभाव) को करे तो [कर्म ] कर्म [ फलम् कथं ददाति ] (आत्मा को) फल क्यों देगा [च] और [आत्मा ] आत्मा [ तस्य फलं भुङ्क्ते] उसका फल क्यों। भोगेगा? If the (material) karmas are the doer (karta) of the karmas (karma) and, also, the soul (atma) is the doer (karta) of (transformations in) the soul, then how do the karmas (of which the soul (atma) is not the doer (karta)], produce fruit in the soul (atma), and why should the soul (atma) experience the fruit of karmas [of which it is not the doer (karta)]? EXPLANATORY NOTE A question is raised. If if it be assumed that the soul (atma) and the material-karmas (dravyakarma) are absolutely independent and exhibit no reciprocal (anyonya) characteristic of the doer (karta) of each other, how can one produce fruit to be experienced by the other? . . . . . . . . . . . . . . . . 130

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Verse 64 कर्म-योग्य पुद्गल समस्त लोक में व्याप्त हैं - The universe (loka) is densely filled with matter-bodies (pudgalakaya) - ओगाढगाढणिचिदो पोग्गलकायेहिं सव्वदो लोगो / सुहमेहिं बादरेहिं य णंताणतेहिं विविधेहिं // 64 // अवगाढगाढनिचितः पुद्गलकायैः सर्वतो लोकः / सूक्ष्मैर्बादरैश्चानन्तानन्तैर्विविधैः // 64 // अन्वयार्थ - [लोकः] लोक [ सर्वतः] सर्वतः (अर्थात् सर्वलोक) [विविधैः ] विविध प्रकार के [अनन्तानन्तैः ] अनंतानंत [ सूक्ष्मैः बादरैः च] सूक्ष्म तथा बादर [ पुद्गलकायैः ] पुद्गलकायों (पुद्गलस्कन्धों) द्वारा [अवगाढगाढनिचितः] अवगाहित होकर गाढ़ भरा हुआ है। The whole of the universe (loka) is densely filled with different kinds of fine (suksma) and gross (badara) matter-bodies (pudgalakaya) that are infinite-timesinfinite (anantananta) in number. EXPLANATORY NOTE Here is the Doctrine for answering the question raised in verse 63: The whole of the universe (loka) is filled densely without any interspace, like a sachet with collyrium-powder, with infinite-times-i matter-bodies (pudgalakaya), fine and gross. The matter-bodies (pudgalakaya) include matter-molecules (pudgala-skandha) that are fit to turn into the karmas - karmana-vargana. This means that such matter-molecules (pudgala-skandha) do exist in the space that is occupied by the soul (atma). These are not brought in this space by any external agency. In essence, the matter-molecules (pudgala-skandha) that are fit to turn into the karmas coexist with the soul (atma), like the milk and the water. . . . . . . . . . . . . . . . . . . . . . . . . 131

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Pancastikaya-samgraha कर्मों की उत्पत्ति किस प्रकार होती है उसका कथन - Transformation of the matter-molecules into material-karmas - अत्ता कुणदि सभावं तत्थ गदा पोग्गला सभावेहिं / गच्छंति कम्मभावं अण्णोण्णावगाहमवगाढा // 65 // आत्मा करोति स्वभावं तत्र गताः पुद्गलाः स्वभावैः / गच्छन्ति कर्मभावमन्योन्यावगाहावगाढाः // 65 // अन्वयार्थ - [आत्मा] आत्मा [स्वभावं] (मोह-राग-द्वेष रूप) अपने भाव को [ करोति ] करता है, [ तत्र गताः पुद्गलाः] (तब) वहाँ रहने वाले पुद्गल [स्वभावैः ] अपने भावों से [अन्योन्यावगाहावगाढाः] जीव में (विशिष्ट प्रकार से) अन्योन्य-अवगाह रूप से प्रविष्ट हुए [कर्मभावम् गच्छन्ति ] कर्मभाव को प्राप्त होते हैं। When the soul (atma) becomes the doer (karta) of own dispositions [like attachment (raga) and aversion (dvesa)], the coexisting matter-molecules (pudgalaskandha) that are fit to turn into the karmas, as per their own-nature, get into reciprocal (anyonya) and deep bondage with the soul (atma), thereby transforming themselves into the material-karmas (dravyakarma). EXPLANATORY NOTE In its worldly state of existence, the soul (atma) is bound, from beginningless time, with the karmas. In this impure state, without ever leaving its inherent-nature (parinamika bhava), the soul (atma) becomes the doer (karta) of impure dispositions (bhava) comprising attachment (raga) and aversion (dvesa). When these impure 132

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Verse 65 dispositions (bhava) affect the soul (atma), it becomes 'tainted' with greasiness (snigdha) and the door for the karmas to affect it is opened. Wherever and whenever the soul (atma) gets 'tainted' with impure dispositions (bhava) of attachment (raga) and aversion (dvesa), at the same place and time the coexisting matter-molecules (pudgalaskandha) fit to turn into the karmas, as part of their own-nature, transform themselves into the material-karmas (dravyakarma). And, these matter-molecules (pudgala-skandha) get into reciprocal (anyonya) bondage with the soul (atma). Acarya Kundakunda's Pravacanasara: आदा कम्ममलिमसो परिणामं लहदि कम्मसंजुत्तं / तत्तो सिलिसदि कम्मं तम्हा कम्मं तु परिणामो // 2-29 // यह जीव पुद्गल-कर्मों से अनादिकाल से मलिन हुआ मिथ्यात्व, रागादि रूप कर्म सहित अशुद्ध विभाव-रूप परिणाम को पाता है, और उस रागादि रूप विभाव परिणाम से पुद्गलीक द्रव्यकर्म जीव के प्रदेशों में आकर बंध को प्राप्त होता है, और इसी कारण से रागादि विभाव परिणाम ही पुद्गलीक-बंध का कारण-रूप भावकर्म है। Mired in karmic dirt and because of the influence of the karmas bound with it, the soul (jiva) undergoes impure transformations, like delusion (moha) and attachment (raga). Due to such impure transformations, the particles of karmic matter fasten to the space-points (pradesa) of the soul (jiva). Hence, impure transformations (like attachment) of the soul - its bhavakarma - are the cause of bondage of material-karmas (dravyakarma). . . . . . . . . . . . . . . . . . . . . . . . . 133

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Pancastikaya-samgraha कर्मों की विचित्रता अन्य के द्वारा नहीं की जाती है - Material-karmas take many forms, uncreated by others - जह पुग्गलदव्वाणं बहुप्पयारेहिं खंधणिव्वत्ती / अकदा परेहिं दिट्ठा तह कम्माणं वियाणीहि // 66 // यथा पुद्गलद्रव्याणां बहुप्रकारैः स्कंधनिर्वृत्तिः / अकृता परैर्दृष्टा तथा कर्मणां विजानीहि // 66 // अन्वयार्थ - [यथा ] जिस प्रकार [ पुद्गलद्रव्याणां] पुद्गल-द्रव्यों की [बहुप्रकारैः] अनेक प्रकार की [स्कंधनिर्वृत्तिः] स्कन्ध-रचना [ परैः / / अकृता] पर से किये गये बिना [ दृष्टा ] होती दीखती है, [तथा ] उसी प्रकार [कर्मणां] कर्मों की बहुप्रकारता [विजानीहि ] पर से अकृत जानो। As in the physical-matter (pudgala dravya) many forms of molecular-formations (skandha-racana), uncreated by others, can be seen, in the same way, know that the karmas take many forms, uncreated by others. EXPLANATORY NOTE The verse underlines that the formation of the karmas into various species is not due to intervention by others. Just as in this world, due to the instrumental cause of the light from the sun or the moon, the molecules of physical-matter (pudgala-skandha) transform themselves into many kinds, like the red-evening-sky, the rainbow, or the halo, in the same manner, on the availability of the instrumental cause of the dispositions, like attachment (raga) and aversion (dvesa), in the soul (atma), the karmic molecules transform themselves into many kinds of karmas, like the knowledge-obscuring (jnanavaraniya), without the need for any external doer (karta). . . . . . . . . . . . . . . . 134

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Verse 67 व्यवहार से जीव कर्मों का फल भोगता है - The soul enjoys the fruit of the material-karmas on their fruition, from the empirical point-of-view - जीवा पुग्गलकाया अण्णोण्णागाढगहणपडिबद्धा / काले विजुज्जमाणा सुहदुक्खं दिति भुंजंति // 67 // जीवाः पुद्गलकायाः अन्योन्यावगाढग्रहणप्रतिबद्धाः / काले वियुज्यमानाः सुखदुःखं ददति भुञ्जन्ति // 67 // अन्वयार्थ - [ जीवाः पुद्गलकायाः] जीव और पुद्गलकाय [अन्योन्यावगाढग्रहणप्रतिबद्धाः] (विशिष्ट प्रकार से) अन्योन्य-अवगाह के ग्रहण द्वारा (परस्पर) बद्ध हैं, [काले वियुज्यमानाः] काल से पृथक् होने पर (उदयकाल अवस्था में) [सुखदुःखं ददति भुञ्जन्ति] सुख-दु:ख (साता-असाता) देते हैं और भोगते हैं। (अर्थात् पुद्गलकाय सुख-दु:ख देते हैं और जीव भोगते हैं।) The soul (jiva) and the karmic-matter-bodies (pudgalakaya, dravyakarma) are bound together reciprocally and deeply. The bond separates with time, on fruition. At this time, the karmas result in happiness (sukha) or misery (duhkha), and the soul (jiva) enjoys these. EXPLANATORY NOTE The soul (atma) adopts the attribute of greasiness (snigdha) due to its impure dispositions (bhava) comprising attachment (raga) and aversion (dvesa). The physical-matter (pudgala-skandha) inherently has the attribute of greasiness (snigdha). Like union between two atoms or molecules of the physical-matter (pudgala-skandha) takes .. . .. . . .. . . . . . . . . . . . . . .. 135

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Pancastikaya-samgraha place due to their respective greasiness (snigdha), the soul (atma) and the physical-matter (pudgala-skandha), too, get into bondage due to their respective greasiness (snigdha). When these two separate on fruition, the shedding of the physical-matter (pudgala-skandha) takes place. At the time of separation, from the transcendental point-of-view (niscaya naya), the dispositions (bhava) of either happiness (sukha) or misery (duhkha) are enjoyed by the soul (atma). From the empirical point-of-view (vyavahara naya), however, at the time of separation the soul (atma) enjoys happiness (sukha) or misery (duhkha) in form of worldly (sense-driven) pleasures or pain. कर्तृत्व और भोक्तृत्व की व्याख्या का उपसंहार - The scheme of the doer (karta) and the enjoyer (bhokta) in respect of the karma and the soul - तम्हा कम्मं कत्ता भावेण हि संजुदोध जीवस्स / भोत्ता दु हवदि जीवो चेदगभावेण कम्मफलं // 68 // तस्मात्कर्म कर्तृ भावेन हि संयुतमथ जीवस्य / भोक्ता तु भवति जीवश्चेतकभावेन कर्मफलम् // 68 // अन्वयार्थ - [तस्मात् ] इसलिये [अथ जीवस्य भावेन हि संयुतम् ] जीव के भाव से संयुक्त (निमित्त सहित) ऐसा [कर्म ] कर्म (द्रव्यकर्म) [कर्तृ ] कर्ता है (निश्चय से अपना कर्ता और व्यवहार से जीवभाव का कर्ता, परन्तु वह भोक्ता नहीं है) [तु] और [ जीवः] (मात्र) जीव ही [चेतकभावेन] चेतक-भाव के कारण [कर्मफलम् ] कर्मफल का [भोक्ता] भोक्ता होता है। Therefore, the material-karmas (dravyakarma), when in association with the dispositions (bhava) of the soul . . . . . . . . . . . . . . . . . . . . . . . . 136

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Verse 68 (jiva), certainly, are the doer (karta) of own transformation into karmas. Similarly, the soul (jiva), when the fruition of the material-karmas (dravyakarma) takes place, becomes the doer (karta) of own dispositions (bhava). However, the soul (jiva) alone, with its impureconsciousness (asuddha cetana), enjoys the fruit of the karmas. EXPLANATORY NOTE From the transcendental point-of-view (niscaya naya), the materialkarmas (dravyakarma) are not the substantive-cause (upadana karana) of the dispositions (bhava) in the soul, and the dispositions (bhava) in the soul are not the substantive-cause (upadana karana) of the material-karmas (dravyakarma). In other words, from the transcendental point-of-view (niscaya naya), the material-karmas (dravyakarma) are the doer (karta) of own transformations, and, from the empirical point-of-view (vyavahara naya), of the dispositions (bhava) in the soul (jiva). Similarly, from the transcendental point-ofview (niscaya naya), the soul (jiva) is the doer (karta) of own dispositions (bhava), and, from the empirical point-of-view (vyavahara naya), of the material-karmas (dravyakarma). Although the material-karmas (dravyakarma) are the doer (karta) of transformation from both points-of-view (naya), these, from any point-of-view (naya), are not the enjoyer (bhokta). Why? This is because these do not possess the attribute of consciousness (cetanatva). Only the soul (jiva) which possesses the attribute of consciousness (cetanatva) is the enjoyer (bhokta) of the fruit of the karmas. The fruit, from different points-of-view, may be the dispositions (bhava) of happiness (sukha) and misery (duhkha) in the soul itself, or the worldly (sense-driven) pleasures and pain. . . . . . . . . . . 137

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Pancastikaya-samgraha कर्मसंयुक्त जीव का प्रभुत्वगुण (कर्ता और भोक्ता) - The worldly soul (jiva) has lordship (prabhutva) as the doer (karta) and the enjoyer (bhokta) - एवं कत्ता भोत्ता होज्जं अप्पा सगेहिं कम्मेहिं / हिंडदि पारामपारं संसारं मोहसंछण्णो // 69 // एवं कर्ता भोक्ता भवन्नात्मा स्वकैः कर्मभिः / हिंडते पारमपारं संसारं मोहसंछन्नः // 69 // अन्वयार्थ - (एवं) इस प्रकार (स्वकैः कर्मभिः) अपने कर्मों से (कर्ता भोक्ता भवन्) कर्ता और भोक्ता होता हुआ (आत्मा) आत्मा (मोहसंछन्नः) मोहाच्छादित वर्तता हुआ (पारम् अपारं संसारं) सांत अथवा अनंत संसार में (हिंडते) परिभ्रमण करता है। This way, the soul (jiva) due to its own karmaconsciousness (bhavakarma) becomes the doer (karta) and the enjoyer (bhokta). Being enveloped with delusion (moha), it wanders, with-end (santa) or without-end (ananta), in this world (samsara). EXPLANATORY NOTE This is the description of the lordship (prabhutva) of the soul (jiva), bound with the karmas. From the impure transcendental point-ofview (asuddha niscaya naya), the soul (jiva) is the doer (karta) and the enjoyer (bhokta) of its own auspicious (subha) and inauspicious (asubha) dispositions (bhava). From the empirical point-of-view (vyavahara naya), the soul (jiva) is the doer (karta) and the enjoyer (bhokta) of the auspicious (subha) and inauspicious (asubha) materialkarmas (dravyakarma). The impure soul is enveloped, from . .. .. . . .. . . . . . . . . . . . . . . . 138

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Verse 69-70 beginningless time, with delusion (moha) and wanders in the four states-of-existence (gati) in this world (samsara). For the potential (bhavya) souls (jiva) the wandering in the world (samsara) is with-end (santa) and for the non-potential souls (jiva) the wandering in the world (samsara) is without-end (ananta). Acarya Amrtacandra's Purusarthasiddhyupaya: एवमयं कर्मकृतैर्भावैरसमाहितोऽपि युक्त इव / प्रतिभाति बालिशानां प्रतिभासः स खलु भवबीजम् // 14 // इस प्रकार यह जीव कर्मकृत रागादिक एवं शरीरादिक भावों से सहित नहीं है तो भी अज्ञानियों को उन भावों से सहित मालूम होता है, वह प्रतिभास-समझ निश्चय से संसार का कारण है। Thus, the soul, although distinct from its modifications due to the influence of the karmic matter including the quasi-karmic matter (particles of matter fit for the three kinds of bodies and the six kinds of completion and development), it appears to be one with these modifications to the ignorant. And this misapprehension is truly the seed of the worldly cycle of births and deaths (samsara). कर्मसंयोग-रहित जीव का प्रभुत्वगुण - The lordship (prabhutva) of the soul (atma) as it gets freed from bondage of the karmas - उवसंतखीणमोहो मग्गं जिणभासिदेण समुवगदो / णाणाणुमग्गचारी णिव्वाणपुरं वजदि धीरो // 70 // उपशांतक्षीणमोहो मार्गं जिनभाषितेन समुपगतः / ज्ञानानुमार्गचारी निर्वाणपुरं व्रजति धीरः // 70 // . . . . . . . . . . . . . . . . . . . . . . . . 139

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Pancastikaya-samgraha अन्वयार्थ - [जिनभाषितेन मार्ग समुपगतः] (जो पुरुष) जिन-वचन। (सर्वज्ञ-प्रणीत आगम) के द्वारा मार्ग को प्राप्त करके [उपशांतक्षीणमोहः] उपशांत-क्षीणमोह (मोह का उपशम, तदुपरान्त क्षय) को प्राप्त करता हुआ, अर्थात् जिसे दर्शनमोह का उपशम, क्षय अथवा क्षयोपशम हुआ है ऐसा होता हुआ [ ज्ञानानुमार्गचारी] ज्ञानानुमार्ग में विचरता है (ज्ञान का अनुसरण करने वाले मार्ग में वर्तता है), [धीरः] वह धीर पुरुष [ निर्वाणपुरं व्रजति] निर्वाणपुर (मोक्षनगर) को प्राप्त होता है। The undaunted soul (jiva), treading righteously the path to liberation as expounded by Lord Jina, crosses the stages of quiescent-passions (upasantamoha) and freefrom-passions (ksinamoha), and dwelling in selfknowledge reaches the abode of liberation (nirvana, moksa). EXPLANATORY NOTE This is the description of the lordship (prabhutva) of the soul (jiva), as it gets free from bondage of the karmas. When the same soul (jiva) treads the path as revealed by Lord Jina, as the perception-deluding (darsanamoha) karmas get to subsidence (upasama), destruction-cum-subsidence (ksayopasama) and destruction (ksaya), the light of right knowledge manifests in it. It crosses the stages of quiescent-passions (upasantamoha) and freefrom-passions (ksinamoha). It no longer is the doer (karta) or the enjoyer (bhokta) of the material-karmas (dravyakarma). True lordship (prabhutva) manifests in it and now it treads the path illumined by the soul-knowledge. It reaches the abode of liberation (nirvana, moksa) marked by attainment of the pure-soul-substance (Suddha atmatattva). .. . . . . . . . . . . .. . . . . . . . . . 140

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Verse 71-72 जीव-द्रव्य के भेद - The divisions of the soul (jiva) - एक्को चेव महप्पा सो दुवियप्पो तिलक्खणो होदि / चदुचंकमणो भणिदो पंचग्गगुणप्पधाणो य // 71 // छक्कापक्कमजुत्तो उवउत्तो सत्तभंगसब्भावो / अट्ठासओ णवठ्ठो जीवो दसट्ठाणगो भणिदो // 72 // एक एव महात्मा स द्विविकल्पस्त्रिलक्षणो भवति / चतुश्चंक्रमणो भणितः पश्चाग्रगुणप्रधानश्च // 71 // षट्कापक्रमयुक्तः उपयुक्तः सप्तभङ्गसद्भावः / अष्टाश्रयो नवार्थो जीवो दशस्थानगो भणितः // 72 // अन्वयार्थ - [ स महात्मा ] वह महात्मा [ एकः एव ] एक ही है, [द्विविकल्पः ] दो भेद वाला है और [ त्रिलक्षणः भवति ] त्रिलक्षण वाला है, [चतुश्चंक्रमणः] और उसे चतुर्विध (चार गतियों में) भ्रमण-वाला [च ] तथा [ पंचाग्रगुणप्रधानः ] पाँच मुख्य गुणों से (भावों से) प्रधानता वाला [भणितः ] कहा है। [उपयुक्तः जीवः ] उपयोगी ऐसा वह जीव [षट्कापक्रमयुक्तः] छह अपक्रम (दिशाओं में गमन) सहित, [सप्तभङसद्भावः] सात भंग-पूर्वक (सद्भाववान), [अष्टाश्रयः] आठ (गुणों) के आश्रयरूप [नवार्थः] नौ-अर्थरूप और [ दशस्थानगः] दश-स्थानगत [ भणितः] कहा गया है। Such Supreme-Soul (mahatma) is essentially one. The same soul (jiva) is of two kinds; has three marks (laksana); has four states-of-existence (gati); exhibits five main qualities (guna) - dispositions (bhava). The same 141

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Pancastikaya-samgraha soul (jiva), since it departs in six directions, is of six kinds; since it is established by the seven-limbs (saptabhanga) of assertion, is of seven kinds; being the substratum of eight qualities (or karmas), is of eight kinds; since it blends with nine objects (padartha), is of nine kinds; and since it exists in ten kinds of bodies, is of ten kinds. EXPLANATORY NOTE The soul (jiva), from the generic-point-of-view (samgraha naya), is one with its supreme soul-nature of consciousness (cetanatva). As consciousness (cetanatva) manifests in knowledge-cognition (jnanopayoga) and perception-cognition (darsanopayoga), the soul (iva) is of two kinds. The same soul (jiva) has three marks (laksana) that are mentioned in three ways: 1) knowledge-consciousness (jnanacetana), karmaconsciousness (karmacetana or bhavakarma) or fruit-of-karma (karmaphalacetana); 2) origination (utpada), destruction (uyaya) and permanence (dhrauvya); and 3) substance (dravya), qualities (guna) and modes (paryaya). In its worldly state, the soul (jiva) wanders in four states-of-existence (gati), the infernal-being (naraka), the human (manusya), the plantand-animal (tiryanca) and the celestial-being (deva). It is thus of four kinds. The soul (jiva) exhibits five main qualities (guna) or dispositions (bhava) - subsidential (aupasamika), destructional (ksayika), destruction-cum-subsidential (ksayopasamika), rising (audayika), and inherent-nature (parinamika). It is thus of five kinds. The soul (jiva), while in transit from one body to another, traverses in six directions only - the four transverse, the upward, and the downward directions. It is thus of six kinds. The soul (jiva) is established by the seven-limbs (saptabhanga) of . .. .. . . . . 142

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Verse 71-72 assertion: 'in a way' (syad) it simply is - syad-asti, 'in a way' (syad) it simply is not - syad-nasti, 'in a way' (syad) it simply is and in a way it simply is not - syad-asti-nasti, 'in a way' (syad) it simply is indescribable - syad-avaktavya, 'in a way' (syad) it simply is and in a way it simply is indescribable-syad-asti-avaktavya, 'in a way' (syad) it simply is not and in a way it simply is indescribable - syad-nastiavaktavya, and 'in a way' (syad) it simply is, in a way it simply is not and in a way it simply is indescribable - syad-asti-nasti-avaktavya. It is thus of seven kinds. The soul (jiva) is the substratum of eight kinds of karmas, like the knowledge-obscuring (jnanavaraniya) or of eight supreme-qualities like the perfect-knowledge (kevalajnana, omniscience). It is thus of eight kinds. The soul (jiva) blends with nine objects (padartha) - soul (jiva), nonsoul (ajiva), influx (asrava), bondage (bandha), stoppage (samvara), gradual-dissociation (nirjara), liberation (moksa), merit (punya), and demerit (papa). It is thus of nine kinds. The soul (jiva) exists in ten kinds of bodies - earth (prthivi), water (jala), fire (agni), air (vayu), plants-with-one-common-body (sadharana vanaspati), plants-with-individual-body (pratyeka vanaspati), two-sensed, three-sensed, four-sensed and five-sensed beings. It is thus of ten kinds. . . . . . . . . . . 143

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Pancastikaya-samgraha मुक्त जीव का ऊर्ध्वगमन, अन्य जीवों का षड्विध गमन - The liberated soul (jiva) moves upward, other souls in six directions - पयडिट्ठिदिअणुभागप्पदेसबंधेहिं सव्वदो मुक्को / उड्ढ गच्छदि सेसा विदिसावज्जं गर्दि जंति // 73 // प्रकृतिस्थित्यनुभागप्रदेशबंधैः सर्वतो मुक्तः / ऊर्ध्वं गच्छति शेषा विदिग्वर्जा गतिं यांति // 73 // अन्वयार्थ - [प्रकृतिस्थित्यनुभागप्रदेशबंधैः] प्रकृतिबंध, स्थितिबंध, अनुभागबंध और प्रदेशबंध से [ सर्वतः मुक्तः] सर्वतः मुक्त जीव [ऊर्ध्वं गच्छति ] ऊर्ध्व-गमन करता है, [शेषाः ] शेष जीव (भवान्तर में जाते हुए) [विदिग्वाँ गतिं यांति ] विदिशाएँ छोड़कर गमन करते हैं। The soul (jiva) rid completely of the bondage (bandha) of four kinds - nature or species (prakrti), duration (sthiti), fruition (anubhaga), and quantity-of-space-points (pradesa) - goes straight upward. The remaining souls (jiva), at the time of transit from one body to another, traverse in only the six directions, that exclude the intermediate-points (vidisa) of the compass.1 EXPLANATORY NOTE The worldly soul (jiva) is bound with the karmas and its transit to acquire the new body is in straight lines only. These lines are in six 1 - Directions are ten: the four main directions (disa) of east, west, north and south, the four intermediate-points (vidisa) of the main directions, the upward and the downward. 144

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Verse 73 directions - the four transverse, the upward and the downward. The movement of the liberated soul is straight upward only. Immediately after attaining release from all karmas, the soul goes up to the end of the universe and stays there forever as the liberated-soul (Siddha). The liberated soul (Siddha) is rid of eight kinds of karmas, and possessed of eight supreme qualities: 1. ksayika-samyaktua - infinite faith or belief in the tattua or essentials of Reality. It is manifested on destruction of the faith deluding (darsana-mohaniya) karma. 2. kevalajnana - infinite knowledge, manifested on destruction of the knowledge-obscuring (jnanavaraniya) karma. 3. kevaladarsana - infinite perception, manifested on destruction of the perception-obscuring (darsanavaraniya) karma. 4. anantavirya - literally, infinite power; it is the absence of fatigue in having knowledge of infinite substances. It is manifested on destruction of the obstructive (antaraya) karma. 5. suksmatva - literally, fineness; it means that the liberated soul is beyond sense-perception and its knowledge of the substances is direct, without the use of the senses and the mind. It is manifested on destruction of the name-determining (nama) karma. 6. avagahana - inter-penetrability; it means that the liberated soul does not hinder the existence of other such souls in the same space. It is manifested on destruction of the life-determining (ayuh) karma. 7. agurulaghutva - literally, neither heavy nor light. Due to this quality of agurulaghutva, the soul continues to manifest through its form, complete and perfect. This supreme quality is manifested on destruction of the status-determining (gotra) karma. 8. avyabadha - it is undisturbed, infinite bliss, manifested on destruction of the feeling-producing (vedaniya) karma. . . . . . . . . . . 145

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Pancastikaya-samgraha पुद्गलास्तिकाय The Matter-body पुद्गलास्तिकाय के भेद - The divisions of the matter-body (pudgalastikaya) - खंधा य खंधदेसा खंधपदेसा य होंति परमाणू / इदि ते चदुव्वियप्पा पुग्गलकाया मुणेयव्वा // 74 // स्कंधाश्च स्कंधदेशाः स्कंधप्रदेशाश्च भवन्ति परमाणवः / इति ते चतुर्विकल्पाः पुद्गलकाया ज्ञातव्याः // 74 // अन्वयार्थ - [ते पुद्गलकायाः] पुद्गलकाय के [चतुर्विकल्पाः] चार भेद [ज्ञातव्याः] जानना - (ये चार भेद) [स्कंधाः च] स्कन्ध, [स्कंधदेशाः] स्कन्धदेश, [स्कंध प्रदेशाः ] स्कन्धप्रदेश [च ] और [ परमाणवः भवन्ति इति ] परमाणु होते हैं। The matter-body (pudgalastikaya) should be known as comprising four divisions: the skandha, the skandhadesa, the skandhapradesa and the atom (paramanu). EXPLANATORY NOTE The skandha is one composite aggregate of the atoms (paramanu). The matter-body (pudgalastikaya, pudgala-dravya) may exist in four modes (paryaya): the skandha, the skandhadesa, the skandhapradesa and the atom (paramanu). These terms are explained in the next verse. 146

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Verse 75 चार प्रकार के पुद्गलों का लक्षण - The marks of the four divisions of the matter-body (pudgalastikaya) - खंधं सयलसमत्थं तस्स दु अद्धं भणंति देसो ति / अद्धद्धं च पदेसो परमाणू चेव अविभागी // 5 // स्कंधः सकलसमस्तस्तस्य त्वर्धं भणन्ति देश इति / अर्धार्धं च प्रदेशः परमाणुश्चैवाविभागी // 75 // अन्वयार्थ - [सकलसमस्तः ] सकल-समस्त (पुद्गलपिंडात्मक सम्पूर्ण वस्तु) वह [स्कंधः] (पुद्गलकाय का) जो स्कन्ध भेद है, [तस्य अर्धं तु] उसके अर्ध को [ देशः इति भणन्ति) देश कहते हैं, [अर्धाधु च] अर्ध का अर्ध वह [ प्रदेशः ] प्रदेश है [च] और [ अविभागी] अविभागी वह [ परमाणुः एव] परमाणु है। The complete and aggregate molecular-matter is the skandha. The half of it is called the skandhadesa. The half of this half is called the skandhapradesa. The atom (paramanu) is the smallest unit that cannot be divided any further. EXPLANATORY NOTE The aggreagte matter-body (pudgala-dravya), comprising infinitetimes-infinite atoms (paramanu), is the mode (paryaya) known as the skandha. The half of this aggreagte matter-body (pudgala-dravya) is the mode (paryaya) known as the skandhadesa. The half of this skandhadesa is the mode (paryaya) known as the skandhapradesa. The atom (paramanu) is the last division of the skandha; it cannot be . . . . . . . . . . . . . . . . . . . . . . . . 147

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Pancastikaya-samgraha divided any further and it occupies just one space-point (pradesa). For the sake of illustration, let us assume that the aggreagte matterbody (pudgala-dravya), known as the skandha, has sixteen atoms (and not infinite-times-infinite). The matter-body comprising sixteen atoms will be known as the highest-skandha. Now take away, successively one atom at a time, from it. From original sixteen till it reaches nine atoms, it will remain as the skandha. From fifteen to ten atoms it will be known as the medium-skandha. The matter-body comprising nine atoms will be known as the lowest-skandha. When the matter-body reaches eight atoms, it will be known as the highestskandhadesa. From seven to six atoms it will be known as the medium-skandhadesa. When it reaches five atoms, it will be known as the lowest-skandhadesa. The matter-body comprising four atoms will be known as the highest-skandhapradesa. When it reaches three atoms, it will be known as the lowest-skandhapradesa. These divisions can also be seen in the reverse order, as union of atoms or molecules. The union is termed 'samghata'. The atom (paramanu) has one space-point (pradesa) and is the smallest, indivisible unit of the skandha. 148

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Verse 76 स्कन्धों में पुद्गल के व्यवहार का समर्थन - The aggregate molecular-matter (skandha) is conventionally termed the 'matter' (pudgala) - बादरसुहुमगदाणं खंधाणं पुग्गलो त्ति ववहारो / ते होंति छप्पयारा तेलोक्कं जेहिं णिप्पण्णं // 6 // बादरसौक्ष्यगतानां स्कंधानां पुद्गलः इति व्यवहारः / ते भवन्ति षट्प्रकारास्त्रैलोक्यं यैः निष्पन्नम् // 76 // अन्वयार्थ - [बादरसौम्यगतानां] बादर और सूक्ष्म रूप से परिणत [स्कंधानां] स्कन्धों का [पुद्गलः] 'पुद्गल' [इति ] ऐसा [व्यवहारः] व्यवहार है। [ते] वे [ षट्प्रकाराः भवन्ति ] छह प्रकार के हैं, [यैः] जिनसे [त्रैलोक्यं] तीन-लोक [निष्पन्नं] निष्पन्न (निर्मापित) है। The aggregate molecular-matter (skandha), gross (badara) or fine (suksma), is conventionally termed the 'matter' (pudgala). The 'matter' (pudgala) are of six kinds and fill completely the three-worlds or the universe-space (loka). EXPLANATORY NOTE The term 'pudgala' indicates the nature of increase (purana) and decrease (galana)- 'satgunahanivrddhi' - rhythmic rise and fall. The term also indicates that the pudgala have the qualities (guna) of touch (sparsa), taste (rasa), smell (gandha) and colour (varna), which exhibit the nature of increase and decrease. Since the atom (paramanu) has the power of union to turn into the aggregate molecular-matter (skandha), it, too, gets the name pudgala. Since the aggregate molecular-matter (skandha) comprises many pudgala, it is . . . . . . . . . . . . . . . . . . . . . . . . 149

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Pancastikaya-samgraha conventionally called the pudgala. Now, the pudgala are broadly classified as gross (badara) or fine (suksma), but have been classified further into six kinds; these fill completely the three-worlds or the universe-space (loka).The six kinds of pudgala are: 1. Extremely gross (badara-badara): wood, stone, etc., which do not unite again after being pierced; 2. Gross (badara): milk, butter-milk, oil, water, juice, etc., which unite again on being pierced; 3. Gross-fine (badara-suksma): shadow, sunlight, darkness, moonlight, etc. - since these are recognized by the eye these are gross, and since these cannot be pierced, slit or handled these are fine too; 4. Fine-gross (suksma-badara): touch (sparsa), taste (rasa), smell (gandha) and sound (sabda), etc. - since these are not recognized by the eye these are fine, and since these are recognized by the other four senses these are gross too; 5. Fine (suksma): molecules (pudgala-skandha) that are fit to turn into the karmas - karmana-vargana, etc., which are fine and cannot be perceived by the senses; 6. Extremely fine (suksma-suksma): extremely minute molecules (pudgala-skandha), finer than the karmana-vargana, upto the two-atom molecules. . .. . .. . . . . . . .. 150

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Verse 77 परमाणु की व्याख्या - The description of the atom (paramanu) - सव्वेसिं खंधाणं जो अंतो तं वियाण परमाणू / सो सस्सदो असद्दो एक्को अविभागी मुत्तिभवो // 77 // सर्वेषां स्कंधानां योऽन्त्यस्तं विजानीहि परमाणुम् / स शाश्वतोऽशब्दः एकोऽविभागी मूर्तिभवः // 77 // अन्वयार्थ - [सर्वेषां स्कंधानां] सर्व स्कन्धों का [यः अन्त्यः ] जो अंतिम भाग [ तं] उसे [ परमाणुम् विजानीहि ] परमाणु जानो। [सः] वह [अविभागी] अविभागी [ एकः] एक (एक प्रदेशी), [शाश्वतः ] शाश्वत, [ मूर्तिभवः] मूर्तिप्रभव (मूर्तरूप से उत्पन्न होने वाला) और [ अशब्दः] अशब्द है। The last limit of all molecular-matter (skandha) is to be known as the atom (paramanu). The atom (paramanu) is one [(eka - having one space-point (pradesa)], eternal (sasvata), corporeal (murtiprabhava), and without-sound (asabda). EXPLANATORY NOTE The last, smallest part of the aforesaid six modes (paryaya) of the molecular-matter (skandha) is the atom paramanu. There is nothing smaller than the indivisible atom (paramanu). There are no spacepoints (pradesa) for atom (paramanu), as it is of the extent of one space-point. One space-point of space is considered without spacepoints as its splitting or division is not possible. The atom (paramanu) is one since there can be no division of its space-point. Since, as a substance (dravya), it is ever-existent in own-nature, it is eternal. It is 151

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Pancastikaya-samgraha corporeal (murtiprabhava) since it has the qualities of colour (varna), taste (rasa), smell (gandha) and touch (sparsa). It is without-sound (asabda); know that the sound (sabda) is the mode (paryaya) of the matter (pudgala). Acarya Kundakunda's Niyamasara: अत्तादि अत्तमज्झं अत्तंतं णेव इंदियग्गेज्झं / अविभागी जं दव्वं परमाणू तं वियाणाहि // 26 // स्वयं ही जिसका आदि है, स्वयं ही जिसका मध्य है, स्वयं ही जिसका अन्त है (अर्थात् जिसके आदि में, मध्य में और अन्त में परमाणु का निजस्वरूप ही है), जो इन्द्रियों के द्वारा ग्रहण में नहीं आता है, तथा जिसका दूसरा विभाग नहीं हो सकता है, उसे परमाणु द्रव्य जानो। The atom (paramanu) is itself the beginning, the middle and the end. It cannot be perceived by the senses and it cannot be divided any further. . . . . . . . . . . . . . . . 152

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Verse 78 परमाणु भिन्न-भिन्न जाति के नहीं होते हैं - The atoms (paramanu) are not of different classes - आदेसमेत्तमुत्तो धादुचदुक्कस्स कारणं जो दु / सो णेओ परमाणू परिणामगुणो सयमसद्दो // 78 // आदेशमात्रमूर्तः धातुचतुष्कस्य कारणं यस्तु / स ज्ञेयः परमाणुः परिणामगुणः स्वयमशब्दः // 78 // अन्वयार्थ - [यः तु] जो [ आदेशमात्रमूर्तः] आदेशमात्र (गुण-गुणी के संज्ञादि भेदों) से मूर्त है और [ धातुचतुष्कस्य कारणं] जो (पृथिवी आदि) चार धातुओं का कारण है [ सः] वह [ परमाणुः ज्ञेयः] परमाणु जानना [परिणामगुणः ] जो कि परिणामगुण (परिणमन स्वभाव) वाला है और [स्वयम् अशब्दः] स्वयं अशब्द है। That which is described as corporeal (murtika), and is the cause (harana) of the four elements - earth (prthivi), water (jala), fire (agni), and air (vayu) - is to be known as the atom (paramanu). It has the quality of modification (parinama) and, by itself, is without-sound (asabda). EXPLANATORY NOTE Both, distinction (bheda) and non-distinction (abheda), are admitted between the substance (dravya, guni) and the quality (guna), depending on the point-of-view. Neither the substance (dravya) nor the quality (guna) exists without the other; there is, thus, nondistinction (abheda) between these. But the two have distinction (bheda) from the point-of-view of designation (samjna), mark (laksana), purpose (prayojana), etc. The corporeal (martika) qualities (guna) of colour (varna), taste (rasa), smell (gandha) and touch 153

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Pancastikaya-samgraha (sparsa) exist in all kinds of matter; their degrees vary. The four elements, of earth (prthivi), water (jala), fire (agni), and air (vayu), exhibit these qualities and are caused by the atom (paramanu). Substance (dravya) does not exist without the mode (paryaya). The modification (parinama) of the substance (dravya) is its mode (paryaya). As a rule, at no time does the substance (dravya) exist without its modification (parinama). In addition, without the existence of the substance (dravya), the modifications (parinama) cannot exist. The atom (paramanu), too, has this quality of modification (parinama). The four elements, of earth (prthivi), water (jala), fire (agni), and air (vayu), are its modifications (parinama). The sound (sabda) is recognized by the sense-of-hearing (srotra) but it is the mode (paryaya) of the matter (pudgala), not its quality (guna). Since sound is produced by the union of molecules (skandha) of the matter (pudgala), it is the mode (paryaya) and not the quality (guna) of the matter (pudgala). Why is the sound the mode (paryaya) and not the quality (guna) of the matter (pudgala)? The answer is that the mode (paryaya) is marked by transitoriness and the quality (guna) by permanence. If sound were to be the quality (guna) of the matter (pudgala), all matter (pudgala) would be of the nature of sound (sabda); this certainly is not the case. The sound is produced by the union of molecules (skandha) of the matter (pudgala); it is, therefore, the mode (paryaya) of the matter (pudgala) and not its quality (guna). Acarya Kundakunda's Niyamasara: धाउचउक्कस्स पुणो जं हेऊ कारणं ति तं णेयो / खंधाणं अवसाणं णादव्वो कज्जपरमाणू // 25 // जो इन चार धातुओं - पृथिवी, जल, तेज (अग्नि) और वायु - का कारण है उसे कारण-परमाणु जानना चाहिये, और स्कन्धों के अवसान को अर्थात् स्कन्धों में भेद होते-होते जो अन्तिम अंश रहता है उसे कार्य-परमाणु जानना चाहिये। . . . . . . . . . . . .. 154

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Verse 78 भावार्थ - पृथिवी, जल, अग्नि और वायु का जो रूप अपने ज्ञान में आता है वह अनेक परमाणुओं के मेल से बना हुआ स्कन्ध है। इस स्कन्ध के बनने में जो परमाणु मूल कारण हैं वे कारण-परमाणु कहलाते हैं। स्निग्ध और रूक्ष गुण के कारण परमाणु परस्पर में मिलकर स्कन्ध बनाते हैं, जब उनमें स्निग्धता और रूक्ष गुणों का ह्रास होता है तब विघटन होता है इस तरह विघटन होते-होते जो अन्तिम अंश - अविभाज्य अंश - रह जाता है वह कार्य-परमाणु कहलाता है। That which is the cause of these four forms of matter - the earth (prthivi), the water (jala), the fire (agni), and the air (vayu) - is to be known as the cause-atom (karana-paramanu). The smallest possible division of the molecule (when no further division of its spatial unit is possible) is to be known as the effect-atom (karya-paramanu). Acarya Kundakunda's Pravacanasara: वण्णरसगंधफासा विज्जते पुग्गलस्स सुहुमादो / पुढवीपरियंतस्स य सद्दो सो पोग्गलो चित्तो // 2-40 // परमाणु से लेकर महास्कन्ध पृथिवी पर्यन्त ऐसे पुद्गलद्रव्य में रूप-5, रस-5, गन्ध-2, स्पर्श-8 ये चार प्रकार के गुण मौजूद हैं और जो शब्द है वह भाषा, ध्वनि आदि के भेद से अनेक प्रकार वाला पुद्गल का पर्याय है। The substance (dravya) of matter (pudgala), from the minute atom (paramanu) to the gross earth (prthivi), have the qualities of colour (varna), taste (rasa), smell (gandha) and touch (sparsa). The sound (Sabda), which is of many kinds, is the mode (paryaya) of the matter (pudgala). . . . . . . . . . . . . . . . . . . . . . . . . 155

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Pancastikaya-samgraha शब्द पुद्गल-स्कन्ध पर्याय है - Sound (sabda) is the mode (paryaya) of the molecular-matter (skandha) - सद्दो खंधप्पभवो खंधो परमाणुसंगसंघादो / पुढेसु तेसु जायदि सद्दो उप्पादिगो णियदो // 79 // शब्दः स्कंधप्रभवः स्कंधः परमाणुसंगसङ्घातः / स्पृष्टेषु तेषु जायते शब्द उत्पादिको नियतः // 79 // अन्वयार्थ - [शब्दः स्कंधप्रभवः ] शब्द स्कन्धजन्य है। [ स्कंधः परमाणुसंगसङ्घातः ] स्कन्ध परमाणु का सङ्घात है, [ तेषु स्पृष्टेषु ] और वे स्कन्ध स्पर्शित होने से - टकराने से [शब्दः जायते] शब्द उत्पन्न होता है, [नियतः उत्पादिकः ] इस प्रकार वह (शब्द) नियतरूप से उत्पाद्य है। The sound (sabda) is originated by the molecular-matter (skandha). The molecular-matter (skandha) is produced by the union (samghata) of groups of atoms. On touching (striking) with each other, these, the molecular-matter (skandha), produce sound (sabda). Certainly, the molecular-matter (skandha) that is fit to turn into the sound - bhasa-vargana - produces the sound (sabda). EXPLANATORY NOTE In this world, the sense-organ (dravyendriya) of hearing (srotra) receives the sound that comes in contact with it. The psychic-sense (bhavendriya) apprehends it. The sound, truly, is the mode (paryaya) of the molecular-matter (skandha) that consists of infinite number of atoms (paramanu). The molecular-matter (skandha) should be understood as of two kinds. One, the molecular-matter (skandha) that is fit to turn into the sound - bhasa-vargana - which is the internal (basic) cause of the 156

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Verse 79 sound (sabda). It is fine (suksma) and encompasses the whole of the universe (loka). Two, the molecular-matter (skandha) which is the external cause of the sound (sabda). Speech through the lipmovement, ringing of the bell, thundering of the clouds, etc., are its examples. When both, the internal and the external, causes come together the molecular-matter (skandha) that is fit to turn into the sound - bhasa-vargana - produces the sound (sabda). Thus the sound (sabda), certainly, is the product of the molecular-matter (skandha) that is fit to turn into the sound -bhasa-vargana. Sound is of two kinds. One that is of the nature of languages - bhasatmaka - and the other that is not of the nature of languages - abhasatmaka. The first, again, is of two kinds, sounds which are expressed (indicated) by letters - with the script, and sounds which are not expressed by letters - without the script. Languages having the script are rich in literature. The well-developed languages serve as the means of intercourse among civilized persons, and other languages among primitive peoples. The latter kind of sounds (i.e. sounds not having the script) is the means of ascertainment of the nature of superior knowledge amongst creatures with two or more senses. Both these kinds of sounds are produced by the efforts of the living beings, not by nature. Sounds not of the nature of languages are of two kinds, causal - prayogika - and natural - vaisrasika. Natural sounds are produced by the clouds, and so on. The causal sound is of four kinds - tata, vitata, ghana, and sausira. Sound produced by musical instruments covered with leather, namely the drum, the kettle-drum, etc., is 'tata'. Sound produced by stringed instruments such as the lute, the lyre, the violin, and so on, is 'vitata'. Sound produced by metallic instruments, such as the cymbal, the bell, etc. is 'ghana'. Sound produced by windinstruments such as the flute, the conch, etc., is 'sausira'.1 1- See also Vijay K. Jain (2018), Acarya Umasvami's Tattvarthasutra, p. 207-208; also Pt. Phoolcandra Sastri (2010), Acarya Pujyapada's Sarvarthasiddhi, p. 224-225. . . . . . . .. . . . . . . 157

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Pancastikaya-samgraha परमाणु के एकप्रदेशत्व का कथन - The atom (paramanu) has just one space-point (pradesa) - णिच्चो णाणवकासो ण सावकासो पदेसदो भेत्ता / खंधाणं पि य कत्ता पविहत्ता कालसंखाणं // 8 // नित्यो नानवकाशो न सावकाशः प्रदेशतो भेत्ता / स्कंधानामपि च कर्ता प्रविभक्ता कालसंख्यायाः // 80 // अन्वयार्थ - [प्रदेशतः ] प्रदेश द्वारा [ नित्यः ] परमाणु नित्य है, [न अनवकाशः] अनवकाश नहीं है, [न सावकाशः ] सावकाश नहीं है, [स्कंधानाम् भेत्ता] स्कन्धों का भेदने वाला [ अपि च कर्ता] तथा करने वाला है, और [ कालसंख्यायाः प्रविभक्ता] काल तथा संख्या को विभाजित करने वाला है (अर्थात् काल का विभाजन करता है और संख्या का माप करता है।) The atom (paramanu) is eternal (nitya) since its one space-point (pradesa) is never absent. It is not that the atom (paramanu) does not provide room to others; it is not 'anavakasa'. It is not that the atom (paramanu) provides room to others; it is not 'savakasa'. It is the doer (karta) and the splitter (bhedaka) of the molecular-matter (skandha). Also, it splits the time (kala) (into 'samaya', etc.) and provides the measure of numbers (samkhya). EXPLANATORY NOTE The atom (paramanu) is eternal (nitya) with its qualities (guna) of colour (varna), etc., and its nature of one space-point (pradesa). In the same one space-point (pradesa) it provides room to qualities (guna) like touch (sparsa), etc., which are inseparable (abhinna) from it; 158

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Verse 80 therefore, the atom (paramanu) is not 'anavakasa'. Since the atom (paramanu) does not have more than one space-point (pradesa), it, by itself, is the beginning, the middle and the end; in this sense, it does not provide room to others and, therefore, is not 'savakasa'. The atom (paramanu) is the cause of the fission (bheda) as well as the fusion (samghata) of the molecular-matter (skandha). The smallest possible division of the molecule (when no further division of its spatial unit is possible) is to be known as the effect-atom (karyaparamanu). The 'molecules', in form of the earth (prthivi), the water (jala), the fire (agni) and the air (vayu), are modes (paryaya) of the matter (pudgala). These molecules exhibit, as primary or secondary, the qualities of colour (varna), taste (rasa), smell (gandha) and touch (sparsa). The atoms (paramanu) that cause these four forms of matter are called the cause-atoms (karana-paramanu). (see 'Niyamasara', p. 54-55). The infinitesimal time taken by the atom (paramanu) to traverse slowly from one space-point (pradesa) to the other is the mode (paryaya) of the substance of time (kala). This infinitesimal time is called the 'samaya' - the unit of time. Thus the atom (paramanu) splits the time (kala) into 'samaya', etc. It also splits the numbers (samkhya) into one, two, etc. The atom (paramanu) comprising one space-point (pradesa) is the lowest (jaghanya) number. The molecular-matter (skandha) comprising infinite atoms (paramanu) is the highest (utkrsta) number. The numbers are mentioned in respect of the substance (dravya), place (ksetra), time (kala), and being (bhava). Acarya Umasvami's Tattvarthasutra: FIUT: 1114-8811 पुद्गल परमाणु के दो इत्यादि प्रदेश नहीं हैं, अर्थात् वह एक प्रदेशी है। There are no space-points (pradesa) in the indivisible atom (paramanu) - as it is of the extent of one space-point. m e . . . . . . . . . . . 2 159

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Pancastikaya-samgraha परमाणु द्रव्य में गुण-पर्याय का स्वरूप कथन - The substance of atom (paramanu) has qualities (guna) and modes (paryaya) - एयरसवण्णगंधं दो फासं सद्दकारणमसइं / खंधंतरिदं दव्वं परमाणुं तं वियाणीहि // 81 // एकरसवर्णगंधं द्विस्पर्शं शब्दकारणमशब्दम् / स्कंधांतरितं द्रव्यं परमाणं तं विजानीहि // 81 // अन्वयार्थ - [तं परमाणुं] वह परमाणु [ एकरसवर्णगंधं ] एक रस वाला, एक वर्ण वाला, एक गंध वाला तथा [द्विस्पर्श ] दो स्पर्श वाला है, [शब्दकारणम् ] शब्द का कारण है, [अशब्दम् ] अशब्द है और [स्कंधांतरितं] स्कन्ध के भीतर हो तथापि [ द्रव्यं] निश्चय से एक ही द्रव्य है, ऐसा [विजानीहि ] जानो। The atom (paramanu) has one taste (rasa), one colour (varna), one smell (gandha) and two (kinds of) touch (sparsa). It is the cause (karana) of the sound (sabda); itself without-sound (asabda). It is in the molecularmatter (skandha) but still different from it. Know that it certainly is one substance (dravya). EXPLANATORY NOTE The natural-qualities (svabhava-guna) of the matter (pudgala) manifest in the atom (paramanu) in form of these five: one taste (rasa) out of the five, one colour (varna) out of the five, one smell (gandha) out of the two, and two non-contradictory (kinds of) touch (sparsa) out of these four-cold (thanda) and hot (garma), and smooth (snigdha) and rough (ruksa). The other four kinds of touch (sparsa) - soft . . . . . . . .. . . . . . . . . . . .. . . . 160

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Verse 81 (komala) and hard (kathora), heavy (bhari) and light (halka), being relative, are not manifested in the atom. These natural-qualities (svabhava-guna) manifest in the modes (paryaya) of the atom, which are sequential. The unnatural-qualities (vibhava-guna) of the matter (pudgala) manifest in the molecular-matter (skandha) comprising two or more atoms (paramanu). The unnatural-qualities (vibhavaguna) are perceivable by all the senses. Since the atom (paramanu) has the power to get transformed into the molecular-matter (skandha) having the mode of the sound (sabda), it is the cause (harana) of the sound (Sabda). Since the quality of the molecular-matter (skandha) having the mode of the sound (sabda) cannot manifest in the atom (paramanu), it is without-sound(asabda). Although the atom (paramanu) subsists in the molecular-matter (skandha) due to its qualities of being smooth (snigdha) or rough (ruksa), still it does not leave its own-nature (svabhava); it is certainly one substance (dravya). Acarya Kundakunda's Niyamasara: एयरसरूवगंधं दोफासं तं हवे सहावगुणं / विहावगुणमिदि भणिदं जिणसमये सव्वपयडत्तं // 27 // एक रस, एक रूप (वर्ण), एक गन्ध और दो स्पर्शों से युक्त जो (परमाणु) है वह (पुद्गल का) स्वभावगुण है, और जो सर्वप्रकट (सर्व इन्द्रियों से ग्राह्य - व्यणुक आदि स्कन्ध दशा में अनेक रस, अनेक रूप, अनेक गंध और अनेक स्पर्श वाला) है वह जिनशासन में (पुद्गल का) विभावगुण कहा गया भावार्थ - जो परमाणु स्कन्ध दशा से विघटित होकर एकप्रदेशीपने को प्राप्त हुआ है उसमें तीता, खट्टा, कडुआ, मीठा, कसैला - इन पाँच रसों में से कोई एक रस होता है; काला, नीला, पीला, सफेद, लाल - इन पाँच वर्गों में से कोई एक वर्ण होता है; सुगन्ध, दुर्गन्ध - इन दो गंध में से कोई एक गंध होता है; और ठंडा, गर्म में से कोई एक, तथा स्निग्ध, रूक्ष में से कोई एक - इस प्रकार दो स्पर्श होते हैं। कठोर, कोमल, हल्का और भारी - ये चार स्पर्श आपेक्षिक होने से परमाणु में विवक्षित नहीं . . . . . . . . . . .. .. . . . . . . . . . . 161

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Pancastikaya-samgraha हैं। इस प्रकार पाँच गुणों से युक्त परमाणु स्वभावगुण वाला कहा गया है परन्तु यही परमाणु जब स्कन्ध दशा में अनेक रस, अनेक रूप, अनेक गंध और अनेक स्पर्शों से युक्त होता है तब विभावगुण वाला कहा गया है। तात्पर्य यह है कि परमाणु स्वभाव-पुद्गल है और स्कन्ध विभाव-पुद्गल है। The atom (paramanu), having one taste (rasa), one colour (varna), one smell (gandha) and two (non-contradictory kinds of) touch (sparsa), are the natural-qualities (svabhava-guna) of the matter (pudgala). The molecule (skandha), perceivable by all the senses, is said to possess unnatural-qualities (vibhavaguna) of the matter (pudgala). Acarya Umasvami's Tattvarthasutra: स्पर्शरसगन्धवर्णवन्तः पुद्गलाः // 5-23 // स्पर्श, रस, गन्ध और वर्ण वाले पुद्गल होते हैं। The forms of matter (pudgala) are characterized by touch (sparsa), taste (rasa), smell (gandha) and colour (varna). . . . . . . . . . . . . . . . 162

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Verse 82 सर्व पुद्गल-भेदों का उपसंहार - The several kinds of matter (pudgala) - उवभोज्जमिंदिएहिं य इंदियकाया मणो य कम्माणि / जं हवदि मुत्तमण्णं तं सव्वं पुग्गलं जाणे // 82 // उपभोग्यमिन्द्रियैश्चैन्द्रियकाया मनश्च कर्माणि / यद्भवति मूर्तमन्यत् तत्सर्वं पुद्गलं जानीयात् // 82 // अन्वयार्थ - [इन्द्रियैः उपभोग्यम् च] इन्द्रियों द्वारा उपभोग्य विषय, [इन्द्रियकायाः] इन्द्रिय शरीर, [ मनः ] मन, [कर्माणि ] कर्म [च ] और [अन्यत् यत् ] अन्य जो कुछ [ मूर्तं भवति ] मूर्त हो [ तत् सर्वं ] वह सब [पुद्गलं जानीयात् ] पुद्गल जानो। The subjects (visaya) of the senses (indriya), the physical-senses (dravyendriya) and the body (sarira), the mind (mana), the karmas (karma), and all that is corporeal (murtika), should be known as the matter (pudgala). EXPLANATORY NOTE The subjects (visaya) of the senses (indriya) are touch (sparsa), taste (rasa), smell (gandha), colour or form (varna) and sound (Sabda). The physical-senses (dravyendriya) are touch (sparsana), taste (rasana), smell (ghrana), sight (caksu), and hearing (srotra). The five kinds of bodies are the gross (audarika), the transformable (vaikriyika), the projectable (aharaka), the luminous (taijasa) and the karmic (karmana). Now the mind (mana) is of two kinds, the physical-mind (dravyamana) and the psychic-mind (bhavamana). The psychic-mind 163

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Pancastikaya-samgraha (bhavamana) is knowledge, an attribute of the soul. So it comes under the soul. As the physical-mind (dravyamana) is characterized by colour (rupa), etc., it is a mode (paryaya) of the matter (pudgala). The physical-mind (dravyamana) is characterized by colour (rupa), etc., for it is the cause or instrument of knowledge, like the sense of sight (caksu). The eight kinds of karmas, like the knowledge-obscuring (jnanavaraniya) are not present in the pure-soul-substance (Suddha atmadravya) but are present in its worldly state. These karmas are the forms of the matter (pudgala). Further, all molecular structures resulting from the union of two, numerable, innumerable or infinite atoms are the forms of the matter (pudgala). धर्मास्तिकाय तथा अधर्मास्तिकाय The substances of the medium-of-motion and the medium-of-rest धर्मास्तिकाय के स्वरूप का कथन - The nature of the medium-of-motion (dharmastikaya) - धम्मत्थिकायमरसं अवण्णगंधं असद्दमप्फासं / लोगागाढं पुढे पिहुलमसंखादियपदेसं // 83 // धर्मास्तिकायोऽरसोऽवर्णगंधोऽशब्दोऽस्पर्शः / लोकावगाढः स्पृष्टः पृथुलोऽसंख्यातप्रदेशः // 83 // अन्वयार्थ - [धर्मास्तिकायः] धर्मास्तिकाय [ अस्पर्शः ] अस्पर्श, [अरसः] अरस, [अवर्ण-गंधः ] अवर्ण, अगंध और [ अशब्दः] अशब्द है, [ लोकावगाढः ] लोकव्यापक है, [स्पृष्टः ] अखण्ड, [ पृथुलः ] विशाल और [असंख्यातप्रदेशः] असंख्यातप्रदेशी है। .. . . . . . . . . . . 164

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Verse 83 The substance of the medium-of-motion (dharmastikaya) is without-touch (asparsa), without-taste (arasa), without-colour (avarna), without-smell (agandha), and without-sound (asabda). It pervades the whole of the universe (loka), it is one, indivisible whole (akhanda - without parts), has vastness, and has innumerable spacepoints (pradesa). EXPLANATORY NOTE Devoid of the qualities of touch (sparsa), taste (rasa), colour (varna), and smell (gandha), the substance of the medium-of-motion (dharmastikaya) is incorporeal (amurta) and, therefore, withoutsound (asabda). It pervades the whole of the universe and, therefore, lokavyapaka. Since all its constituents in different space-points (pradesa) are inseparable (residing in the same substratum - ayutasiddha), it is one, indivisible whole (akhanda - without parts, gaps or interval). By nature, it is vast, pervading the universe-space. From the transcendental point-of-view (niscaya naya), it is a single continuum (akhanda - without parts), however, from the empirical point-of-view (vyavahara naya) it has innumerable (asamkhyata) space-points (pradesa), as the universe-space (lokakasa). . . . . . . . . . . 165

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Pancastikaya-samgraha धर्मास्तिकाय के ही शेष स्वरूप - More on the nature of the medium-of-motion (dharmastikaya) - अगुरुगलघुगेहिं सया तेहिं अणंतेहिं परिणदं णिच्चं / गदिकिरियाजुत्ताणं कारणभूदं सयमकजं // 84 // अगुरुकलघुकैः सदा तैः अनंतैः परिणतः नित्यः / गतिक्रियायुक्तानां कारणभूतः स्वयमकार्यः // 84 // अन्वयार्थ - [अनंतैः तैः अगुरुकलघुकैः] वह (धर्मास्तिकाय) अनन्त ऐसे जो अगुरुलघु (गुण, अंश) उन-रूप [ सदा परिणतः] सदैव परिणमित होता है, [नित्यः] नित्य है, [गतिक्रियायुक्तानां ] गतिक्रियायुक्त (द्रव्यों) को [कारणभूतः ] कारणभूत (निमित्त-कारण) है और [स्वयम् अकार्यः ] स्वयं अकार्य है। The substance of the medium-of-motion (dharmastikaya) undergoes incessant transformations due to its infinite agurulaghuguna, it is permanent (nitya), it is the instrumental-cause (karana) of the movement (gati) of substances tending to move, and it, in itself, is withoutmovement (akarya, niskriya). EXPLANATORY NOTE In the Scripture, infinite attributes - fagurulaghuguna' - which maintain individuality of substances, are admitted. These undergo six different steps of infinitesimal changes of rhythmic rise and fall (increase and decrease), called 'satgunahanivrddhi'. Origination (utpada) and destruction (vyaya) in all substances (dravya) are established by this internal cause. External cause also produces 166

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Verse 84 origination (utpada) and destruction (vyaya). The medium-of-motion (dharma) is the cause of motion (gati) of the souls (jiva) and the matter (pudgala). Since the state of motion (gati) changes from instant to instant, the cause, i.e., the medium-of-motion (dharma), must also change; this way, origination (utpada), etc., by external cause is attributed to the medium-of-motion (dharma). Thus, though 'niskriya' - without activity - itself, it is the instrumental-cause (nimitta karana) of activity (movement of the souls and the matter. Since it never leaves its own-nature, it is permanent (nitya). Acarya Umasvami's Tattvarthasutra: निष्क्रियाणि च // 5-7 // और फिर यह धर्म द्रव्य, अधर्म द्रव्य और आकाश द्रव्य क्रिया रहित हैं अर्थात् ये एक स्थान से दूसरे स्थान को प्राप्त नहीं होते। These three [the medium of motion (dharma), the medium of rest (adharma) and the space (akasa)] are also withoutmovement (niskriya). . . . . . . . . . . 167

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Pancastikaya-samgraha धर्मास्तिकाय के गतिहेतुत्व का दृष्टान्त - Illustration of assistance in movement provided by the medium-of-motion (dharmastikaya) - उदयं जह मच्छाणं गमणाणुग्गहकरं हवदि लोए / तह जीवपुग्गलाणं धम्मं दव्वं वियाणीहि // 85 // उदकं यथा मत्स्यानां गमनानुग्रहकरं भवति लोके / तथा जीवपुद्गलानां धर्मं द्रव्यं विजानीहि // 85 // अन्वयार्थ - [यथा] जिस प्रकार [ लोके] जगत में [उदकं] पानी [मत्स्यानां] मछलियों को [गमनानुग्रहकरं भवति] गमन में अनुग्रह करता है, [तथा] उसी प्रकार [धर्मं द्रव्यं] धर्म-द्रव्य [ जीवपुद्गलानां] जीव तथा पुद्गलों को गमन में अनुग्रह करता है (सहायक होता है), ऐसा [विजानीहि ] जानो। Know that in this world, just as the water facilitates movement of the fish, similarly the medium-of-motion (dharma) facilitates movement of the souls (jiva) and the matter (pudgala), tending to move. EXPLANATORY NOTE As the fish moves in the water, the water itself does not move, nor does it prompt the fish to move. But it facilitates, unconcernedly, the movement of the fish. It is the instrumental cause (nimitta karana) for the movement of the fish. Similarly, the medium-of-motion (dharma) renders assistance, in form of facilitating motion, to the souls (jiva) and the matter (pudgala) tending to move. Itself, the medium-ofmotion (dharma) neither moves nor does it prompt these substances (dravya) to move. 168

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Verse 86 अधर्मास्तिकाय के स्वरूप का कथन - The nature of the medium-of-rest (adharmastikaya) - जह हवदि धम्मदव्वं तह तं जाणेह दव्वमधमक्खं / ठिदिकिरियाजुत्ताणं कारणभूदं तु पुढवीव // 86 // यथा भवति धर्मद्रव्यं तथा तज्जानीहि द्रव्यमधर्माख्यम् / स्थितिक्रियायुक्तानां कारणभूतं तु पृथिवीव // 86 // अन्वयार्थ - [यथा] जिस प्रकार [धर्मद्रव्यं भवति] धर्मद्रव्य है [तथा ] उसी प्रकार [ अधर्माख्यम् द्रव्यम् ] अधर्म नाम का द्रव्य भी [ जानीहि ] जानो, [ तत् तु] परन्तु वह [ स्थितिक्रियायुक्तानाम् ] स्थिति-क्रिया-युक्त को [पृथिवी इव] पृथिवी की भांति [ कारणभूतम् ] कारणभूत है (अर्थात् स्थिति-क्रिया परिणत जीव-पुद्गलों को सहायक है)। Know that similar to the substance of the medium-ofmotion (dharma dravya), there is another substance by the name 'medium-of-rest' (adharma dravya). Like the earth (prthivi), this medium-of-rest (adharma dravya) renders assistance, in form of facilitating rest to the souls (jiva) and the matter (pudgala), tending to rest. EXPLANATORY NOTE As the substance of the medium-of-motion (dharma dravya) has been expounded, the substance of the medium-of-rest (adharma dravya) should be known similarly. The difference is that while the medium-ofmotion (dharma dravya) is the instrumental cause, like the water (jala) for the movement (gati) of the souls (jiva) and the matter (pudgala), tending to move, the medium-of-rest (adharma dravya) is the instrumental cause, like the earth (prthivi) for the rest (sthiti) of 169

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Pancastikaya-samgraha the souls (jiva) and the matter (pudgala), tending to rest. The earth (prthivi), on its own, is at rest and does not prompt others to be at rest. But it facilitates, unconcernedly, the rest (sthiti) of the other objects. It is only the instrumental cause for the rest of the other objects. Similarly, the medium-of-rest (adharma dravya) renders assistance, in form of facilitating rest (sthiti) to the souls (jiva) and the matter (pudgala), tending to rest. Itself, the medium-of-rest (adharma dravya), like the medium-of-motion (dharma dravya), is 'niskriya'- without activity. धर्म और अधर्म के सद्भाव की सिद्धि के लिये हेतु - The media of motion (dharma) and of rest (adharma) cause the division of the universe and the non-universe - जादो अलोगलोगो जेसिं सब्भावदो य गमणठिदी / दो वि य मया विभत्ता अविभत्ता लोयमेत्ता य // 87 // जातमलोकलोकं ययोः सद्भावतश्च गमनस्थिती / द्वावपि च मतौ विभक्तावविभक्तौ लोकमात्रौ च // 87 // अन्वयार्थ - [गमनस्थिती] (जीव-पुद्गल की) गति और स्थिति [च] तथा [ अलोकलोकं] अलोक और लोक का विभाग, [ययोः सद्भावतः] उन दो द्रव्यों के सद्भाव से [जातम् ] होता है। [च] और [ द्वौ अपि] ये दोनों [विभक्तौ ] विभक्त, [अविभक्तौ ] अविभक्त [च ] और [लोकमात्रौ ] लोकप्रमाण [ मतौ ] कहे गये हैं। The movement (gati) and the rest (sthiti) of the souls (jiva) and the matter (pudgala), and the division of the universe (loka) and the non-universe (aloka) are due to 170

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Verse 87 the existence of the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya). These two are considered mutually separable (bhinna, vibhakta), also mutually inseparable (abhinna, avibhakta), and are of the same expanse as the universe (loka). EXPLANATORY NOTE Without the existence of the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya) the division of the space (akasa) into the universe-space (lokakasa) and the non-universe-space (alokakasa) cannot take place. The universe-space (lokakasa) is where the six substances (dravya), including the soul (jiva), exist. The nonuniverse-space (alokakasa) is where only the pure space (akasa) exists. If the movement (gati) and the rest (sthiti) of the souls (jiva) and the matter (pudgala) are not attributed to these external causes - the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya) - then there would be nothing to contain the movement or the rest of the objects. These would find unbridled existence in the non-universe-space (alokakasa) too. The division of the space (akasa) into the universe-space (lokakasa) and the nonuniverse-space (alokakasa) would become untenable. The medium-ofmotion (dharma dravya) and the medium-of-rest (adharma dravya) are two distinct substances with independent existence and, therefore, are mutually separable (bhinna, vibhakta). Since the two exist in the same universe-space (lokakasa), these are inseparable (abhinna, avibhakta). Since the two render assistance to the souls (iva) and the matter (pudgala) in whole of the universe-space (lokakasa), these are as extensive as the universe-space (lokakasa). Acarya Umasvami's Tattvarthasutra: Etuferuat: donant 114-8311 . . . . . . . . . . 171

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Pancastikaya-samgraha धर्म और अधर्म द्रव्य का अवगाह (तिल में तेल की तरह) समग्र लोकाकाश The medium-of-motion (dharma) and the medium-of-rest (adharma) pervade the entire universe-space (lokakasa). धर्म और अधर्म द्रव्य गति और स्थिति के हेतु होने पर भी उदासीन हैं - The media of motion (dharma) and of rest (adharma) are only the instrumental causes of motion and rest - ण य गच्छदि धम्मत्थी गमणं ण करेदि अण्णदवियस्स / हवदि गदिस्स य पसरो जीवाणं पुग्गलाणं च // 88 // न च गच्छति धर्मास्तिको गमनं न करोत्यन्यद्रव्यस्य / भवति गतेः सः प्रसरो जीवानां पुद्गलानां च // 88 // अन्वयार्थ - [धर्मास्तिकः ] धर्मास्तिकाय [ न गच्छति ] गमन नहीं करता [च] और [ अन्यद्रव्यस्य ] अन्य द्रव्य को [गमनं न कारयति ] गमन नहीं कराता, [ सः ] वह [ जीवानां पुद्गलानां च] जीवों तथा पुद्गलों को [गतेः प्रसरः] गति का प्रसारक [ भवति ] होता है। The substance of the medium-of-motion (dharmastikaya) itself does not move, nor does it prompt the other substances to move. It is, however, the instrumental cause for the movement of the souls (jiva) and the matter (pudgala), tending to move. . . . . . . . 172

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Verse 88 EXPLANATORY NOTE The substance of the medium-of-motion (dharmastikaya) is not like the wind that appears to be the cause of the fluttering of the flag. Or, it is not like the moving horse that appears to be the cause of the movement of the rider on its back. It is seen in the world that only substances with activity, such as the water, are the cause of the movement of the fish and other objects. There is no contradiction. The medium-of-motion (dharma dravya) simply renders help to the souls (iva dravya) and the matter (pudgala dravya) in their movement; it does not cause the movement. Just as the eyes help in the sight of the colour, but do not notice the colour in case the mind of the person is utterly distracted, similarly, though itself without activity - niskriya - the medium of motion (dharma dravya) renders help in the movement (gati) of the souls (jiva dravya) and the matter (pudgala dravya) only if these tend to move. As inactivity is admitted in case of the medium-ofmotion (dharma dravya), it follows that the souls (jiva dravya) and the matter (pudgala dravya) are characterized by activity (movement); these are kriyavana. The same argument holds for the substance of the medium-of-rest (adharmastikaya). Acarya Umasvami's Tattvarthasutra: गतिस्थित्युपग्रहौ धर्माधर्मयोरुपकारः // 5-17 // स्वयमेव गमन तथा स्थिति को प्राप्त हुए जीव और पुद्गलों के गमन तथा ठहरने में जो सहायक है सो क्रम से धर्म और अधर्म द्रव्य का उपकार है। The functions of the medium-of-motion (dharma) and the medium-of-rest (adharma) are to assist motion and rest, respectively. . . . . . . . . . . 173

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Pancastikaya-samgraha पुनः धर्म और अधर्म द्रव्य की अत्यन्त उदासीनता का हेतु - The media of motion (dharma) and of rest (adharma) do not cause the motion and rest of objects - विज्जदि जेसिं गमणं ठाणं पुण तेसिमेव संभवदि / ते सगपरिणामेहिं दु गमणं ठाणं च कुव्वंति // 89 // विद्यते येषां गमनं स्थानं पुनस्तेषामेव संभवति / ते स्वकपरिणामैस्तु गमनं स्थानं च कुर्वन्ति // 89 // अन्वयार्थ - [ येषां गमनं विद्यते ] जिनके गति होती है [ तेषाम् एव पुनः स्थानं संभवति ] उन्हीं के फिर स्थिति होती है (और जिन्हें स्थिति होती है उन्हीं को फिर गति होती है)। [ते तु] वे (गति-स्थितिमान पदार्थ) तो [स्वकपरिणामैः ] अपने परिणामों से [गमनं स्थानं च ] गति और स्थिति [ कुर्वन्ति ] करते हैं। The same object, hitherto in the state-of-motion (gamana), gets to the state-of-rest (sthiti), and the same object, hitherto in the state-of-rest (sthiti), gets to the state-of-motion (gamana). The objects get to these states of motion or rest due to their own modifications (parinama). EXPLANATORY NOTE This verse expounds that the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya) are not the substantive-causes (upadana karana) of the movement (gamana) or the rest (sthiti) of objects. Though, from the empirical point-of-view, the medium-of motion (dharma dravya) and the medium-of-rest (adharma dravya) are the external-causes (nimitta karana) of the movement or the rest of objects, these do not prompt objects to get to the state-of-motion (gamana) or the state-of-rest (sthiti). Had these been the substantive . . . . . . . .. . . . . . . . . . . .. . . . 174

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Verse 89 causes (upadana karana) of the movement (gamana) or the rest (sthiti) of objects, the moving object would have continued forever in its state-of-motion and the stationary object in its state-of-rest. Moreover, objects that were in the state-of-motion (gamana) are seen later in the state-of-rest (sthiti), and objects that were in the state-ofrest (sthiti) are seen later in the state-of-motion (gamana). The truth is that objects, due to their own modifications (parinama), get to the state-of-motion (gamana) or the state-of-rest (sthiti). Acarya Nemicandra's Dravyasamgraha:: गइपरिणयाण धम्मो पुग्गलजीवाण गमणसहयारी / तोयं जह मच्छाणं अच्छंता णेव सो णेई // 17 // गति (गमन में) परिणत जो पुद्गल और जीव हैं, उनके गमन में धर्म-द्रव्य सहकारी है - जैसे मत्स्यों के गमन में जल सहकारी है। और नहीं गमन करते हुए पुद्गल और जीवों को वह धर्म-द्रव्य कदापि गमन नहीं कराता है। The substance of medium-of-motion (dharma dravya) renders assistance to souls and matter in their state of motion, just as water assists aquatic animals in their motion; it does not cause them to move if they are stationary. ठाणजुदाण अधम्मो पुग्गलजीवाण ठाणसहयारी / छाया जह पहियाणं गच्छंता णेव सो धरई // 18 // ठहराव-सहित जो पुद्गल और जीव हैं, उनके ठहरने में सहकारी कारण अधर्म-द्रव्य है; जैसे पथिकों (बटोहियों) की ठहरने की स्थिति में छाया सहकारी है। और गमन करते हुए जीव तथा पुद्गलों को वह अधर्म-द्रव्य नहीं ठहराता है। The substance of medium-of-rest (adharma dravya) renders assistance to souls and matter in their state of rest, just as the shade (of a tree, etc.) assists travellers in their state of rest; it does not hold them back if they are moving. 175

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Pancastikaya-samgraha आकाशास्तिकाय The Space (akasastikaya) आकाश-द्रव्यास्तिकाय का व्याख्यान - The substance-of-space (akasa dravyastikaya) - सव्वेसिं जीवाणं सेसाणं तह य पुग्गलाणं च / जं देदि विवरमखिलं तं लोए हवदि आयासं // 10 // सर्वेषां जीवानां शेषाणां तथैव पुद्गलानां च। यद्ददाति विवरमखिलं तल्लोके भवत्याकाशं // 10 // अन्वयार्थ - [ लोके ] लोक में [जीवानाम् ] जीवों को [च ] और [ पुद्गलानाम् ] पुद्गलों को, [तथा एव] वैसे ही [ सर्वेषाम् शेषाणाम् ] शेष समस्त द्रव्यों को [ यद् ] जो [ अखिलं विवरम् ] सम्पूर्ण अवकाश [ ददाति ] देता है, [तद् ] वह [ आकाशम् भवति ] आकाश है। In the universe (loka), that which provides inclusive accommodation (avagaha, avakasa) to the souls (jiva) and the matter (pudgala), besides to the remaining substances (dravya), is the substance-of-space (akasa). EXPLANATORY NOTE In the universe (loka) comprising six substances (dravya), the substance-of-space (akasa dravya) is the instrumental-cause (nimitta karana) of providing inclusive accommodation to the remaining five substances. A doubt is raised. In the universe (loka), there are infinite-timesinfinite souls (jiva). The matter (pudgala) are infinite times the . . . . .. . . . . . . . . . .. . .. . . . . 176

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Verse 90 number of souls (jiva). How is it possible for the space (akasa), of innumerable (asamkhyata) space-points (pradesa), to provide room to all the souls (iva) and the matter (pudgala)? The answer is that even the material (murta) objects have the nature of getting accommodated and of getting transformed into subtle forms. As the lights from many lamps in a room intermingle without causing obstruction to each other, in the same manner, the material (murta) objects can get accommodated in the same space at the same time. It should be understood in this manner from the authority of the Scripture also: "The universe is densely (without inter-space) filled with variety of infinite-times-infinite forms of matter (pudgala) of subtle (suksma) and gross (sthula) nature in all directions." Acarya Umasvami's Tattvarthasutra: Michichte "IE: 114-8711 उपरोक्त समस्त द्रव्यों का अवगाह (स्थान) लोकाकाश में है। These substances - the media of motion and of rest, the souls, and the forms of matter - are located in the universe-space (lokakasa). . . . . . . . . . . 177

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Pancastikaya-samgraha लोक से बाहर अंतरहित अलोकाकाश है - There is infinite non-universe-space (alokakasa) beyond the universe-space (lokakasa) - जीवापुग्गलकाया धम्माधम्मा य लोगदोणण्णा / तत्तो अणण्णमण्णं आयासं अंतवदिरित्तं // 11 // जीवाः पुद्गलकायाः धर्माधर्मौ च लोकतोऽनन्ये / ततोऽनन्यदन्यदाकाशमंतव्यतिरिक्तं // 11 // अन्वयार्थ - [जीवाः पुद्गलकायाः धर्माधर्मों च] जीव, पुद्गलकाय, धर्म, अधर्म (तथा काल) [लोकतः अनन्ये] लोक से अनन्य हैं, [अंतव्यतिरिक्तम् आकाशम् ] अंतरहित ऐसा आकाश [ ततः] उससे (लोक से) [अनन्यत् अन्यत्] अनन्य तथा अन्य है। The substances (dravya) - the souls (jiva), the matter (pudgala), the medium-of-motion (dharma), the mediumof-rest (adharma), and the time (kala) - are indistinct (ananya) from the universe-space (lokakasa). The infinite space (akasa) is indistinct (ananya) as well as distinct (anya) from the universe-space (lokakasa). EXPLANATORY NOTE This verse expounds that the space (akasa) is infinite and endless; it exists beyond the universe-space (lokakasa). The five substances - the souls (iva), the matter (pudgala), the medium-of-motion (dharma), the medium-of-rest (adharma), and the time (kala) - share their space-points (pradesa) with the space-points (pradesa) of the universe-space (lokakasa). Still, each substance maintains its ownnature. These substances do not become one with the other; if this . . . . . . . . . . . . . . . . . . . . . . .. 178

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Verse 91 were to happen, the fault called 'samkara' would arise. Also, these substances do not transmute their specific qualities to another; if this were to happen, the fault called 'uyatikara'would arise. (see also verse 7, p. 17-18, ante). Space (akasa) is divided into two parts, the universe-space (lokakasa) and the non-universe-space (alokakasa). Space in the universe is the universe-space (lokakasa). And beyond it is the infinite non-universe non-universe (aloka) should be known by the presence or absence of the media of motion and of rest. In the universe-space (lokakasa) there is the presence of the media of motion and of rest. Outside this space is the infinite non-universe-space (alokakasa). If the medium-of-motion (dharma dravya) did not exist in the universe-space, there would be no certain cause of movement. And then there would be no distinction of the universe and the non-universe. If the medium-of-rest (adharma dravya) did not exist in the universe-space, there would be no certain cause of assisting rest. Things will not be stationary, or there will be no listinction of the universe and the non-universe. Therefore, owing to the existence of both, the media of motion and of rest, the distinction of universe (loka) and non-universe (aloka) is established. Acarya Nemicandra's Dravyasamgraha: धम्माऽधम्मा कालो पुग्गलजीवा य संति जावदिये / आयासे सो लोगो तत्तो परदो अलोगुत्तो // 20 // धर्म, अधर्म, काल, पुद्गल और जीव - ये पाँचों द्रव्य जितने आकाश में हैं, वह तो लोकाकाश है और उस लोकाकाश के आगे अलोकाकाश है। The part of space (akasa) which contains the medium-of-motion (dharma), the medium-of-rest (adharma), the substance of time (kala), the matter (pudgala) and the souls (jiva) is the universespace (lokakasa), beyond which is the non-universe-space (alokakasa). . . . . . . . . . . 2 179

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Pancastikaya-samgraha आकाश में गतिस्थितिहेतुत्व भी होने का निषेध - The space (akasa) does not assist the motion (gati) and the rest (sthiti) - आगासं अवगासं गमणट्ठिदिकारणेहिं देदि जदि / उड्ढगदिप्पधाणा सिद्धा चिट्ठति किध तत्थ // 12 // आकाशमवकाशं गमनस्थितिकारणाभ्यां ददाति यदि / ऊर्ध्वंगतिप्रधानाः सिद्धाः तिष्ठन्ति कथं तत्र // 12 // अन्वयार्थ - [ यदि आकाशम् ] यदि आकाश [गमनस्थितिकारणाभ्याम् ] गति-स्थिति के कारण सहित [अवकाशं ददाति ] अवकाश देता हो (अर्थात् यदि आकाश अवकाश हेतु भी हो और गति-स्थिति हेतु भी हो), तो [ऊर्ध्वंगतिप्रधानाः सिद्धाः] ऊर्ध्वगति-प्रधान सिद्ध [ तत्र] उसमें (आकाश में) [कथम् ] क्यों [तिष्ठन्ति ] स्थिर हों? (आगे गमन क्यों न करें?) If the space (akasa) were the cause of providing not only accommodation (avagaha, avakasa), but also of motion (gati) and rest (sthiti), why would the liberated souls, of the nature of darting upward, stop [(at the summit of the universe (loka)]? EXPLANATORY NOTE The liberated souls do not go beyond the end of the universe (loka) as no medium-of-motion (dharma) exists in the non-universe (aloka), beyond the universe (loka). Should the assistance rendered by the medium-of-motion (dharma) and the medium-of-rest (adharma) not attributed to the space (akasa) which is all-pervasive (sarvagata)? No, the space (akasa) has another function; it gives room to all substances including the medium-of-motion (dharma) and the medium-of-rest 180

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Verse 92-93 (adharma). As there is no medium-of-motion (dharma dravya), which aids movement, in the non-universe (aloka), the liberated souls do not go beyond the universe (loka). Otherwise there would be no distinction between the universe (loka) and the non-universe (aloka). If we attribute the functions of motion (gati) and rest (sthiti) also to the space (akasa), then there would be no distinction between the universe (loka) and the non-universe (aloka). सिद्धों का लोक के अग्रभाग में तिष्ठना कहा है - The liberated-souls (Siddha) stay forever at the summit of the universe (loka) - जम्हा उवरिट्ठाणं सिद्धाणं जिणवरेहिं पण्णत्तं / तम्हा गमणट्ठाणं आयासे जाण णत्थि त्ति // 13 // यस्मादुपरिस्थानं सिद्धानां जिनवरैः प्रज्ञप्तं / तस्माद्गमनस्थानमाकाशे जानीहि नास्तीति // 13 // अन्वयार्थ - [ यस्मात् ] चूंकि [ जिनवरैः ] जिनवरों ने (वीतराग सर्वज्ञ देवों ने) [सिद्धानाम्] सिद्धों की [उपरिस्थानं] लोक के ऊपर स्थिति [ प्रज्ञप्तम् ] कही है [ तस्मात् ] इसलिये [गमनस्थानम् आकाशे न अस्ति] गति-स्थिति (हेतुपना, निमित्तगुण) आकाश द्रव्य में नहीं होता, [इति जानीहि ] ऐसा जानो। As (Lords) Jina have proclaimed, the liberated-souls (Siddha) stay forever at the top of the universe (loka), therefore, know that the space (akasa) does not assist objects in their motion (gati) and rest (sthiti). . . . . . . . . . . . . . . . . . . . . . . . . 181

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Pancastikaya-samgraha EXPLANATORY NOTE Since the liberated-souls (Siddha) stay forever at the top of the universe (loka), therefore, it is certain that the space (akasa) does not assist objects in their motion (gati) and rest (sthiti). The medium-ofmotion (dharma dravya) is the cause that assists objects in their motion (gati), and the medium-of-rest (adharma dravya) is the cause that assists objects in their rest (sthiti). आकाश में गतिस्थितिहेतुत्व के अभाव का हेतु - The reason why space (akasa) does not assist the motion (gati) and the rest (sthiti) - जदि हवदि गमणहेदू आगासं ठाणकारणं तेसिं / पसजदि अलोगहाणी लोगस्स य अंतपरिवुड्डी // 14 // यदि भवति गमनहेतुराकाशं स्थानकारणं तेषां / प्रसजत्यलोकहानिर्लोकस्य चांतपरिवृद्धिः // 14 // अन्वयार्थ - [ यदि] यदि [ आकाशं] आकाश [ तेषाम् ] जीव-पुद्गलों को [गमनहेतुः ] गतिहेतु और [ स्थानकारणं] स्थितिहेतु [ भवति ] होता तो [अलोकहानिः] अलोक (अलोकाकाश) की हानि का [च] और [लोकस्य अंतपरिवृद्धिः] लोक (लोकाकाश) के अन्त की वृद्धि का [प्रसजति ] प्रसंग आये। If the space (akasa) be the cause of motion (gati) and of rest (sthiti) of objects [the souls (jiva) and the matter (pudgala)], it would entail the contraction of the nonuniverse (aloka) and also the expansion of the universe (loka). . . . . . . . 182

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Verse 94-95 EXPLANATORY NOTE Only by accepting that the space (akasa) is not the cause of motion (gati) and of rest (sthiti), the boundary between the universe (loka) and the non-universe (aloka) can exist. If the space (akasa) be assumed as the cause of motion (gati) and of rest (sthiti) of objects and since the space (akasa) has existence everywhere, it will not be possible to draw a limit in the space (akasa) up to which the souls (jiva) and the matter (pudgala) could exist. This would entail the loss of the non-universespace (alokakasa) every moment and, as a result, the universe-space (lokakasa) would expand, till it becomes infinite. Therefore, the space (akasa) is not the cause of motion (gati) and of rest (sthiti). आकाश में गतिस्थितिहेतुत्व के अभाव का उपसंहार - The conclusion that the space (akasa) does not assist the motion (gati) and the rest (sthiti) - तम्हा धम्माधम्मा गमणट्ठिदिकारणाणि णागासं / इदि जिणवरेहिं भणिदं लोगसहावं सुणताणं // 15 // ___तसमाद्धर्माधर्मों गमनस्थितिकारणे नाकाशम् / इति जिनवरैः भणितं लोकस्वभावं श्रृण्वताम् // 15 // अन्वयार्थ - [ तस्मात् ] इसलिये [गमनस्थितिकारणे] गति और स्थिति के (निमित्त) कारण [धर्माधौ ] धर्म और अधर्म (द्रव्य) हैं, [न आकाशम् ] आकाश (द्रव्य) नहीं है। [इति ] ऐसा [लोकस्वभावं शृण्वताम्] लोकस्वभाव के श्रोताओं को [जिनवरैः भणितम् ] जिनवरों ने कहा है। This establishes that the causes of motion (gati) and of rest (sthiti) are the medium-of-motion (dharma dravya) 183

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Pancastikaya-samgraha and the medium-of-rest (adharma dravya), respectively, and not the space (akasa). This has been expounded by Lords Jina for the potential (bhavya) listeners of the nature of the universe (loka). EXPLANATORY NOTE This is the conclusion of the nature of the universe (loka); it expounds that the causes of motion (gati) and of rest (sthiti) of objects are the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya), respectively. The space (akasa) does not attribute to the motion (gati) and rest (sthiti) of objects. धर्म, अधर्म और आकाश में अवगाह की दृष्टि से एकत्व - The medium-of-motion, the medium-of-rest and the universe-space have oneness in respect of their extension - धम्माधम्मागासा अपुधब्भूदा समाणपरिमाणा / पुधगुवलद्धिविसेसा करेन्ति एगत्तमण्णत्तं // 16 // धर्माधर्माकाशान्यपृथग्भूतानि समानपरिमाणानि / पृथगुपलब्धिविशेषाणि कुर्वंत्येकत्वमन्यत्वं // 96 // अन्वयार्थ - [धर्माधर्माकाशानि] धर्म, अधर्म और आकाश (लोकाकाश) [समानपरिमाणानि ] समान परिमाण वाले [ अपृथग्भूता नि] अपृथग्भूत होने से तथा [ पृथगुपलब्धिविशेषाणि ] पृथक् उपलब्धि (भिन्न-भिन्न सिद्ध) विशेष वाले होने से [एकत्वम् अन्यत्वम् ] एकत्व तथा अन्यत्व को [कर्वंति ] करते हैं (प्राप्त होते हैं)। . . . . . . . . . . . . . 184

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Verse 96 The universe-space (lokakasa), the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya) have the same extension (parimana). Hence these are inseparable (aprthagbhuta) and since each has own special-qualities (vicesa guna), these exhibit oneness (ekatva) as well as separateness (anyatva). EXPLANATORY NOTE All three - the universe-space (lokakasa), the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya) - have the same extension (parimana), i.e., all three have innumerable (asamkhyata) space-points (pradesa) and co-exist in the same space. In this respect, from the empirical (vyavahara) point-of-view - upacarita asadbhuta vyavahara naya - these are inseparable (aprthagbhuta) and exhibit oneness (ekatva). However, from the anupacarita sadbhuta vyavahara nayal, these substances do not ever lose their respective special (visesa) marks (laksana), such as assistance-in-motion (gatihetutva) for the mediumof-motion (dharma). Also, from the real point-of-view - niscaya naya - the three have their separate existence as individual substances (dravya) with own-nature. On both counts, these exhibit separateness (anyatua). Acarya Kundakunda's Pravacanasara: लोगालोगेसु णभो धम्माधम्मेहि आददो लोगो / सेसे पडुच्च कालो जीवा पुण पोग्गला सेसा // 2-44 // 1. anupacarita sadbhuta vyavaharanaya: This naya holds the self in its pure and uncontaminated state (nirupadhi state) but makes distinction between the substance (dravya) and its attribute (guna) - e.g., "Omniscience (kevalajnana) is the attribute of the soul," and "Right faith, knowledge and conduct constitute the path to liberation." (see Preface, p. xxx, ante) . . . . 185

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Pancastikaya-samgraha लोक और अलोक में आकाश-द्रव्य रहता है। धर्म-द्रव्य और अधर्म-द्रव्य से लोकाकाश व्याप्त है, अर्थात् धर्म और अधर्म ये दोनों द्रव्य लोकाकाश में फैल रहे हैं। जीव और पुद्गल द्रव्य की प्रतीति से काल-द्रव्य तिष्ठ रहा है। बाकी रहे जीव-द्रव्य और पुद्गल-द्रव्य - ये लोकाकाश में हैं। The substance of space (akasa dravya) pervades the whole of the universe (loka) and the non-universe (aloka). The substances of medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya) pervade the universe-space (lokakasa). Denoted by transformations in the soul (jiva) and the matter (pudgala), the substance of time (kala dravya), together with the substances of the soul (jiva dravya) and the matter (pudgala dravya), are in the universe-space (lokakasa). द्रव्यों का मूर्त-अमूर्तपना और चेतन-अचेतनपना - The corporeal and incorporeal nature and conscious and non-conscious nature of substances - आगासकालजीवा धम्माधम्मा य मुत्तिपरिहीणा / मुत्तं पुग्गलदव्वं जीवो खलु चेदणो तेसु // 97 // आकाशकालजीवा धर्माधर्मौ च मूर्तिपरिहीनाः / मूर्तं पुद्गलद्रव्यं जीवः खलु चेतनस्तेषु // 17 // अन्वयार्थ - [आकाशकालजीवाः ] आकाश, काल, जीव, [धर्माधर्मी च] धर्म और अधर्म [ मूर्तिपरिहीनाः ] अमूर्त हैं, [ पुद्गलद्रव्यं मूर्ती ] पुद्गलद्रव्य मूर्त है। [ तेषु ] उनमें [ जीवः ] जीव [ खलु] वास्तव में [चेतनः ] चेतन है। . . . . . . . . . . . . . . . 186

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Verse 97 The substances of space (akasa), the time (kala), the soul (jiva), the medium-of-motion (dharma) and the mediumof-rest (adharma) are incorporeal (amurta); the substance of matter (pudgala dravya) is corporeal (murta). Out of these, the substance of soul (jiva) is withconsciousness (cetana). EXPLANATORY NOTE The substances with which the qualities (guna) of touch (sparsa), taste (rasa), smell (gandha) and colour (varna) associate are corporeal (murta). The substances with which these qualities (guna) do not associate are incorporeal (amurta). The substance that has consciousness (cetanatva) is conscious (cetana). The substance that has no consciousness (cetanatua) is non-conscious (acetana). Now, the substances of the space (akasa) and the time (kala) are incorporeal (amurta). The soul (jiva), by own-nature (svabhava), is incorporeal (amurta), but due to its association with the corporeal matter (pudgala) in form of the karmas, it is said to be corporeal (murta) also. The substances of the medium-of-motion (dharma) and the mediumof-rest (adharma) are incorporeal (amurta). Only the substance of matter (pudgala) is corporeal (murta). The substances of the space (akasa), the time (kala), the medium-of-motion (dharma) and the medium-of-rest (adharma) are non-conscious (acetana). Only the substance of the soul (jiva) is conscious (cetana). . . . . . . . . . . 187

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Pancastikaya-samgraha द्रव्यों का सक्रियपना और निष्क्रियपना - The with-activity and without-activity nature of substances - जीवा पुग्गलकाया सह सक्किरिया हवंति ण य सेसा / पुग्गलकरणा जीवा खंधा खलु कालकरणा दु // 98 // जीवा: पुद्गलकायाः सह सक्रिया भवन्ति न च शेषाः / पुद्गलकरणा जीवाः स्कंधाः खलु कालकरणास्तु // 98 // अन्वयार्थ - [सह जीवाः पुद्गलकायाः] बाह्यकरण सहित स्थित जीव और पुद्गल [ सक्रियाः भविन्त] सक्रिय हैं, [न च शेषाः] शेष द्रव्य सक्रिय नहीं हैं। [ जीवाः] जीव [ पुद्गलकरणाः] पुद्गलकरण वाले (जिन्हें सक्रियपने में पुद्गल बहिरंग साधन हो ऐसे) हैं [स्कन्धाः खलु कालकरणाः तु] और स्कन्ध अर्थात् पुद्गल तो कालकरण वाले (जिन्हें सक्रियपने में काल बहिरंग साधन हो ऐसे) हैं। Due to the presence of the external causes, the soul (jiva) and the matter (pudgala) are with-activity (kriyavana). The remaining substances are without-activity (niskriya). The (worldly) soul (jiva) is with-activity (kriyavana) due to the external cause of the matter (pudgala), and the matter (pudgala) is with-activity (kriyavana) due to the external cause of the time (kala). EXPLANATORY NOTE There can be two distinctions of substances (dravya): in respect of the activity (kriya) and in respect of the being (bhava). The soul (jiva) and the matter (pudgala) exhibit both, these are of the nature-of-activity (kriyavanta) and of the nature-of-being (bhavavanta). The other four .. . . . . . 188

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Verse 98 substances (dravya) - the medium-of-motion (dharma), the mediumof-rest (adharma), the space (akasa), and the time (kala) - exhibit only the nature-of-being (bhavavanta). Movement is the mark (laksana) of the activity (kriya). The change-of-being (parinamana) is the mark (laksana) of the nature-of-being (bhavavanta). All substances (dravya) experience origination (utpada), destruction (vyaya) and permanence (dhrauvya) due to their change-of-being (parinamana), since these are of the nature-of-being (bhavavanta). This results in changes in their modes (paryaya). Activity (kriya) takes place only in two substances, the soul (jiva) and the matter (pudgala). Due to the activity (kriya), the matter (pudgala) has the nature of movement; union (fusion or samghata) or division (fission or bheda) takes place in the molecules of matter (pudgala). The substance of time (kala) is the external cause of activity (kriya) in the matter (pudgala). Similarly, the soul (jiva), contaminated with karmas, exhibits movement - activity (kriya). It exhibits union (fusion or samghata) with new forms of matter (pudgala) - karmic (karma) and quasi-karmic (nokarma) - or division (fission or bheda) from old forms of matter (pudgala). The substance of matter (pudgala) is the external cause of activity (kriya) in the soul (jiva). The soul (jiva) that is rid completely of the karmic-matter (pudgala karma)-the liberated soul (Siddha)-is without-activity (niskriya). But since the substance of time (kala) is eternal, the matter (pudgala) is never without-activity (niskriya). Thus, the two substances, the soul (jiva) and the matter (pudgala), are of the nature-of-activity (kriyavanta) and also of the nature-of-being (bhavavanta). The remaining four substances - the medium of motion (dharma), the medium of rest (adharma), the space (akasa), and the time (kala)- are only of the nature-of-being bhavavanta).1 1 - See also Vijay K. Jain (2018), Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 164-165. . . . . . . . . . . 189

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Pancastikaya-samgraha मूर्त और अमूर्त द्रव्यों के लक्षण का कथन - The marks of the corporeal (murta) and incorporeal (amurta) substances - जे खलु इंदियगेज्झा विसया जीवेहिं होंति ते मुत्ता / सेसं हवदि अमुत्तं चित्तं उभयं समादियदि // 19 // ये खलु इन्द्रियग्राह्या विषया जीवैर्भवन्ति ते मूर्ताः / शेषं भवत्यमूर्तं चित्तमुभयं समाददाति // 19 // अन्वयार्थ - [ये खलु] जो पदार्थ [ जीवैः इन्द्रियग्राह्याः विषयाः] जीवों के इन्द्रियग्राह्य विषय हैं [ ते मूर्ताः भविन्त ] वे मूर्त हैं और [शेषं ] शेष पदार्थसमूह [ अमूर्तं भवति ] अमूर्त हैं। [चित्तम् ] चित्त (मन) [ उभयं] उन दोनों को (मूर्त तथा अमूर्त को) [ समाददाति ] ग्रहण करता है (जानता है)। The substances that are the subjects (visaya) of the senses (indriya) are corporeal (murta) and the remaining substances are incorporeal (amurta). Both kinds of substances - corporeal (murta) and incorporeal (amurta) - are the subject of the mind (mana). EXPLANATORY NOTE Touch (sparsa), taste (rasa), smell (gandha), colour or form (varna) and sound (sabda) are the objects of the senses (indriya). Touching is touch. Tasting is taste. Smelling is smell. Seeing is colour. Sounding is sound. Since the mind is variable, it is not admitted to be a sense. But, es assist cognition (upayoga). Without the mind the senses cannot function in their province. Sensory-knowledge, therefore, is the province of both, the senses (indriya) and the mind (mana). The corporeal (murtika) qualities are recognized by the senses ........................ 190

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Verse 99 (indriya). The non-corporeal (amurtika) qualities are not recognized by the senses (indriya). Thus, that which is amenable to recognition by the senses is the mark (laksana) of the corporeal (murtika) substance (dravya), i.e., the physical matter (pudgala). That which is not amenable to recognition by the senses is the mark (laksana) of the medium-of-motion (dharma), the medium-of-rest (adharma), the The object of scriptural knowledge (srutajnana) is the 'sruta' - the knowledge in comprehensible form or the Scripture. It is the province of the mind (mana). With the help of the mind (mana), the soul (jiva) with destruction-cum-subsidence (ksayopasama) of scripturalknowledge-obscuring (srutajnanavaraniya) karma, engages in attainment of the knowledge contained in the Scripture. Or, scriptural-knowledge is the Scripture. It is the object of the mind. The mind is capable of accomplishing it independently, without the help of the senses. The senses are the instrumental cause of scripturalknowledge by convention (parampara) only. Acarya Umasvami's Tattvarthasutra: स्पर्शरसगन्धवर्णशब्दास्तदर्थाः // 2-20 // pysf, TH, Te, auf (], proa - Ta 9649T: 342107 Ta grigentot विषय हैं अर्थात् उपरोक्त पाँच इन्द्रियाँ उन-उन विषयों को जानती हैं। Touch (sparsa), taste (rasa), smell (gandha), colour or form (varna) and sound (sabda) are the objects of the senses. Gefrigert 112-2811 मन का विषय श्रुतज्ञानगोचर पदार्थ हैं अथवा मन का प्रयोजन श्रुतज्ञान है। Scriptural knowledge (srutajnana) is the province of the mind (mana). . . . . . . . . . 191

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Pancastikaya-samgraha व्यवहार-काल और निश्चय-काल का स्वरूप - The nature of the empirical time (vyavahara kala) and the substance-of-time (dravya kala, niscaya kala) - कालो परिणामभवो परिणामो दव्वकालसंभूदो / दोण्हं एस सहावो कालो खणभंगुरो णियदो // 100 // कालः परिणामभवः परिणामो द्रव्यकालसंभूतः / द्वयोरेष स्वभावः कालः क्षणभंगुरो नियतः // 100 // अन्वयार्थ - [कालः परिणामभवः] काल परिणाम से उत्पन्न होता है (अर्थात् व्यवहारकाल का माप जीव-पुद्गलों के परिणाम द्वारा होता है)। [परिणामः द्रव्यकालसंभूतः] परिणाम द्रव्यकाल से उत्पन्न होता है। [ द्वयोः एषः स्वभावः] यह दोनों का स्वभाव है। [कालः क्षणभंगुरः नियतः] काल क्षणभंगुर तथा नित्य है। The empirical time (vyavahara kala) originates from modifications (parinama) [of the soul (jiva) and the matter (pudgala)]. The modifications (parinama) originate from the substance-of-time (dravya kala). This is the nature of two kinds of the time (kala). The empirical time (vyavahara kala) is transient (ksanabhangura) and the substance-of-time (dravya kala) is permanent (nitya). EXPLANATORY NOTE There are two kinds of time (kala): 1) the substance-of-time or the real-time (dravya kala or mukhya kala or paramartha kala or niscaya kala), and 2) the empirical-time or conventional-time (vyavahara kala). The mode (paryaya) of time (kala), called 'samaya', is the 192

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Verse 100 empirical time (vyavahara kala), and the underlying substance is the substance-of-time (dravya kala). The empirical time (vyavahara kala), a mode (paryaya) of the substance-of-time (dravya kala), is recognized by modifications (parinama) in the soul (iva) and the matter (pudgala). Modifications (parinama) in the soul (jiva) and the matter (pudgala), therefore, are conventionally spoken as the originators of the empirical time (uyavahara kala). The substance-of-time (dravya kala) has its mark (laksana) as continuity of being (vartana). The empirical-time (vyavahara kala) is determined (recognized) by modification in other substances, which are ascertained by others. It is threefold, the past (bhuta), the present (vartamana) and the future (bhavisyata). The substance-of-time (dravya kala), however, is the underlying substance (dravya); the idea of the past, the present and the future is secondary. The empirical-time (vyavahara kala) is transient since it is the mode (paryaya) of the substance-of-time (dravya kala) and has existence for a period denoted by 'samaya'. The substance-of-time (dravya kala) is permanent (nitya) since it exists eternally in own-nature (svabhava), with its qualities (guna) and modes (paryaya). Acarya Kundakunda's Pravacanasara: उप्पादो पद्धंसो विज्जदि जदि जस्स एगसमयम्मि / समयस्स सो वि समओ सभावसमवट्ठिदो हवदि // 2-50 // जिस कालाणुरूप द्रव्य समय का एक ही अति सूक्ष्मकाल समय में यदि उत्पन्न होना, विनाश होना प्रवर्तता है तो वह भी काल-पदार्थ अविनाशी स्वभाव में स्थिररूप होता है। The simultaneous origination (utpada) and destruction (vyaya) in form of the 'samaya' takes place in the substance of time (kala dravya); it also exhibits permanence (dhrauvya), being established in own-nature (svabhava). . . . . . . . . . . 193

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Pancastikaya-samgraha काल के नित्य और क्षणिक, ऐसे दो विभाग - The time (kala) is permanent (nitya) as well as transient (ksanika) - कालो त्ति य ववदेसो सब्भावपरूवगो हवदि णिच्चो / उप्पण्णप्पद्धंसी अवरो दीहंतरट्ठाई // 101 // काल इति च व्यपदेशः सद्भावप्ररूपको भवति नित्यः / उत्पन्नप्रध्वंस्यपरो दीर्घातरस्थायी // 101 // अन्वयार्थ - [ कालः इति च व्यपदेशः] 'काल' ऐसा व्यपदेश [सद्भावप्ररूपकः] सद्भाव का प्ररूपक है इसलिये [नित्यः भवति] (निश्चयकाल) नित्य है। [उत्पन्नप्रध्वंसी अपरः] दूसरा अर्थात् व्यवहारकाल उपजता है और विनशता है तथा [ दीर्घातरस्थायी] (प्रवाह-अपेक्षा से) दीर्घ स्थिति वाला भी है (अर्थात् 'समयों' की परम्परा से बहुत स्थिरतारूप भी कहा जाता है)। The expression 'time' (kala) indicates the existence (satta) of the substance-of-time (dravya kala, niscaya kala); it is, therefore, permanent (nitya). The other, the empirical-time (vyavahara kala), originates and gets destroyed incessantly; collectively, it is enduring. EXPLANATORY NOTE The verse highlights the two divisions of 'time'; one is permanent (nitya), and the other is transient (ksanika). The term 'time' (kala) indicates the existence (satta) of the substanceof-time (dravya kala, niscaya kala). The expression itself indicates that there is a substance called 'time' (kala), which is permanent . . . . . . . . . . . . . . . . . . . . . . . . 194

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Verse 101 (nitya). That which originates and gets destroyed immediately thereafter is, in fact, the mode (paryaya) of the same time' (kala). Itself transient, it continues in form of a series; therefore, 'time' (kala) is also enduring. Thus, the empirical-time (vyavahara kala), with 'samaya' as its basic unit, is also known by avali, palyopama, sagaropama, etc., which indicate different durations of time. The difference between the substance-of-time (dravya kala, niscaya kala) and the empirical-time (vyavahara kala) is expressed in another way. The substance-of-time (dravya kala, niscaya kala) is withoutbeginning and without-end - anadi-ananta - and is not expressed by intervals of conventional time, like 'samaya'. Not being a subject of the senses (indriya), it is incorporeal (amurta). It comprises innumerable (asamkhyata) time-atoms (kalanu) inhabiting the entire universe-space (lokakasa). Each time-atom (kalanu) has single spacepoint (pradesa); it is thus without space-points - apradesi. The timeatom (kalanu) transforms into the mode (paryaya) that is the empirical-time (vyavahara kala) manifested in form of duration or 'samaya'. . . . . . . . . . . 195

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Pancastikaya-samgraha काल के द्रव्यपना है, कायपना नहीं है - The time (kala) is a substance (dravya) but without the attribute of 'body' (kaya) - एदे कालागासा धम्माधम्मा य पुग्गला जीवा / लब्भंति दव्वसण्णं कालस्स दु णत्थि कायत्तं // 102 // एते कालाकाशे धर्माधर्मौ च पुद्गला जीवाः / लभते द्रव्यसंज्ञां कालस्य तु नास्ति कायत्वम् // 102 // अन्वयार्थ - [ एते ] यह [ कालाकाशे] काल, आकाश [ धर्माधर्मों ] धर्म, अधर्म [ पुद्गलाः ] पुद्गल [च] और [ जीवाः] जीव (सब) [ द्रव्यसंज्ञां लभंते ] 'द्रव्य' संज्ञा को प्राप्त करते हैं, [ कालस्य तु] परन्तु काल को [कायत्वम् ] कायपना [न अस्ति] नहीं है। These - the time (kala), the space (akasa), the mediumof-motion (dharma), the medium-of-rest (adharma), the matter (pudgala), and the souls (jiva) - are designated as substance (dravya), but the substance of time (kala) does not have the attributes of 'body' (kaya). EXPLANATORY NOTE The time (kala) is a substance (dravya) because it has the characteristic attributes of a substance. Substance has been defined in two ways. Existence is with origination (utpada), destruction (uyaya) and permanence (dhrauvya). And, that which has qualities (guna) and modes (paryaya) is a substance (dravya). Both these definitions apply to the time (kala). It is explained as follows. The time (kala) exhibits permanence (dhrauvya) based on its internal cause - svanimittaka - because it persists in own nature (svabhava). Origination (utpada) and 196

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Verse 102 destruction (vyaya) in the time (kala) are based on external causes - paranimittaka - and also due to internal causes - svanimittaka - in view of the rhythmic rise and fall, fagurulaghuguna'. Further, the time (kala) also has two kinds of attributes (guna), general (samanya or sadharana) and particular (visesa or asadharana). The particular (visesa or asadharana) attribute (guna) of the time (kala) is assisting substances in their continuity of being through gradual changes - vartana - and the general attributes include lifelessness (acetanatva), without having a form (amurtatva), minuteness (suksmatva) and power of maintaining distinction with all other substances (agurulaghutua). The modes (paryaya) of the time (kala), characterized by origination (utpada) and destruction (uyaya), must be similarly established. Since both the definitions of the substance (dravya) apply to the time (kala), it is established as an independent substance, like the space (akasa). The time (kala) has been mentioned separately because it lacks the plurality of space-points (pradesa). We cannot attribute multitude of from the figurative or conventional (vyavahara) point-of-view. The time (kala) is not a 'kaya'or 'body'. With regard to the medium-of-motion (dharma), etc., multitude of space-points has been mentioned from the real (niscaya) point of view. For instance, it has been mentioned that there are innumerable (asamkhyata) space-points (pradesa) in the medium-of-motion (dharma), the medium-of rest (adharma) and in each individual soul iva). Similarly, multitude of space-points is attributed to the atom with a single space-point, figuratively, from a certain point of view, called purvottarabhava prajnapana naya. But for the time (kala) there is no multitude of space-points from either point of view, real and figurative. Therefore, the time (kala) has no spatiality (kayatva). The existence of a substance is characterized by simultaneousness of origination (utpada), destruction (uyaya), and permanence (dhrauvya). Without the space-points (pradesa) of the substance (dravya), its existence cannot be maintained. If not even one space . . . . . . . . . . 197

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Pancastikaya-samgraha point (pradesa) is attributed to the substance of time (kala), the root of of 'samaya' without the existence of the atom of time (kalanu)? The answer is that the mode of 'samaya' cannot sustain itself without the associated permanence (dhrauvya) of the substance (dravya) that is the atom of time (kalanu). The support of the mode of 'samaya' is the atom of time (kalanu) having just one space-point (pradesa). With this permanence (dhrauvya) in the substance of time (kala dravya) can occur simultaneously. Someone else may argue, why not consider the substance of time (kala dravya) as one indivisible whole occupying the whole of the universe-space (lokakasa), rather than as innumerable atoms of time (kalanu) filling up the universe-space? The answer is that if the substance of time (kala dravya) is one indivisible whole, the mode of 'samaya' cannot be established; only when the indivisible atom of matter (pudgala-paramanu) traverses slowly from one spacepoint (pradesa) to the other, the mode (paryaya) of the time 'samaya' appears as the time-atoms (kalanu) are different in the two spacepoints. One may argue next that if the substance of time (kala dravya) is considered to be an indivisible whole comprising innumerable spacepoints (pradesa) filling up the universe-space (lokakasa), as the indivisible atom of matter (pudgala-paramanu) traverses slowly from one space-point (pradesa) to the other, the mode (paryaya) of the time 'samaya' can be established. This argument entails great fault. If the substance of time (kala drauva) is considered to be an indivisible whole, there can be no difference of mode (paryaya) of the time 'samaya'. As the indivisible atom of matter (pudgala-paramanu) would traverse from one space-point (pradesa) to another, it will encounter the same mode of the time 'samaya' in all space-points (pradesa). There will be no difference of the time, that is, the 'samaya'. The mode of the time 'samaya' can only be established when the timeatoms (kalanu) are different in different space-points (pradesa) of the space (akasa). The argument has another fault. The substance of time @ @ . . . . . . . . . . . . . . 198

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Verse 102 (kala dravya) does not exhibit the oblique-collection (tiryakpracaya); it exhibits only the upward-collection (Urdhvapracaya). If the substance of time (kala dravya) is considered to be an indivisible whole comprising innumerable space-points (pradesa) filling up the universe (loka), it must exhibit the oblique-collection (tiryakpracaya). And then the oblique-collection (tiryakpracaya) must become the upwardcollection (urdhvapracaya). This is not tenable. The mode of the time 'samaya' can only be established when the substance of time (kala dravya) is considered as comprising the atoms of time (kalanu), each occupying one space-point (pradesa).1 Acarya Umasvami's Tattvarthasutra: कालश्च // 5-39 // काल भी द्रव्य है। The time (kala) also is a substance (dravya). सोऽनन्तसमयः // 5-40 // वह काल द्रव्य अनन्त 'समय' वाला है। 'समय' काल की पर्याय है। यद्यपि वर्तमानकाल एक समयमात्र ही है तथापि भूत-भविष्य की अपेक्षा से उसके अनन्त 'समय' हैं। It (the conventional time) consists of infinite (ananta) instants (samaya). 1- See also Vijay K. Jain (2018), Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 187-188. . . . . . . . . . . . . . . . . . . . . . . . . 199

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Pancastikaya-samgraha पंचास्तिकाय के अवबोध का फल - The fruit of knowing the group of five substances with bodily-existence (pancastikaya) - एवं पवयणसारं पंचत्थियसंगहं वियाणित्ता / जो मुयदि रागदोसे सो गाहदि दुक्खपरिमोक्खं // 103 // एवं प्रवचनसारं पञ्चास्तिकायसंग्रहं विज्ञाय / यो मुश्चति रागद्वेषौ स गाहते दुःखपरिमोक्षम् // 103 // अन्वयार्थ - [ एवम् ] इस प्रकार [ प्रवचनसारं ] प्रवचन के सारभूत [पश्चास्तिकायसंग्रहं] 'पंचास्तिकाय-संग्रह' को [विज्ञाय] जानकर [यः] जो [ रागद्वेषौ ] राग-द्वेष को [ मुञ्चति ] छोड़ता है, [सः] वह [दुःखपरिमोक्षम् गाहते ] दुःख से परिमुक्त होता है। This way, if a man, after knowing the group of five substances with bodily-existence (pancastikayasamgraha) - the essence of the Doctrine - gets rid of attachment (raga) and aversion (dvesa), he realizes freedom from misery (duhkha). EXPLANATORY NOTE This treatise is known as 'pancastikaya-samgraha'. It is a discourse on five astikaya and six dravya. It expounds the Reality of substances. The man who understands, with a view to benefit himself, the essence of this discourse and then applies the knowledge to know own soul - that is utterly pure by nature but bound with the karmas from beginningless time - gets rid of the bondage of existing karmas, does not get bound with fresh karmas, and thus realizes freedom from misery (duhkha). . . . . . . . . . . . . . . . . . . . . . . 200

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Verse 104 दुःख से विमुक्त होने के क्रम का कथन - The sequence of getting rid of misery (duhkha) - मुणिऊण एतदद्वं तदणुगमणुज्जदो णिहदमोहो / पसमियरागबोसो हवदि हदपरावरो जीवो // 104 // ज्ञात्वैतदर्थं तदनुगमनोद्यतो निहतमोहः / प्रशमितरागद्वेषो भवति हतपरापरो जीवः // 104 // अन्वयार्थ - [जीवः ] जीव [ एतद् अर्थं ज्ञात्वा ] इस अर्थ को जानकर, [तदनुगमनोद्यतः] उसके अनुसरण का उद्यम करता हुआ, [निहतमोहः ] हतमोह होकर (दर्शनमोह का क्षय कर), [ प्रशमितरागद्वेषः] राग-द्वेष को प्रशमित (निवृत्त) करके, [हतपरापरः भवति ] उत्तर और पूर्व बंध का जिसके नाश हुआ है, ऐसा होता है। When, after knowing the essence of the Doctrine expounded herein, the soul (jiva) makes effort as per the discourse, it gets rid of wrong-belief (darsanamoha), subdues attachment (raga) and aversion (dvesa), and destroys the upcoming as well as the previously-bound karmas. EXPLANATORY NOTE This verse details the sequence of realizing freedom from misery (duhkha). The soul (jiva) first gets to know the pure-soul that has consciousness (cetana) as its nature (svabhava). It makes effort to follow the pure-soul and, consequently, gets rid of wrong-belief (darsanamoha). Due to the right understanding of own-nature, the light of knowledge appears in the soul. The result is that attachment (raga) and aversion (dvesa) get subdued. Without attachment (raga) . . . . . . . . . . . . . . . . . . . . . . . . 201

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Pancastikaya-samgraha and aversion (dvesa), the upcoming as well as the previously-bound karmas are vanquished. With no remaining cause of bondage in operation, the soul attains, forever, its own-glory. इस प्रकार आचार्य कुन्दकुन्द विरचित पंचास्तिकाय-संग्रह ग्रन्थराज का षड्द्रव्य-पंचास्तिकाय का वर्णन करने वाला प्रथम महा-अधिकार समाप्त हुआ। This completes the first mega-chapter of Acarya Kundakunda's Pancastikaya-samgraha outlining the six substances (dravya) including the five-with-bodily-existence (pancastikaya). My obeisance humble at the Worshipful Feet of Acarya Kundakunda, the author of this Scripture. My worshipful reverence to Acarya Amitacandra and Acarya Jayasena whose commentaries have made it possible for me to apprehend the profound Doctrine expounded in this Scripture. // श्री स्याद्वादविद्यायै नमः // 1- श्री प्रभाचन्द्राचार्यविरचितः 'प्रमेयकमलमार्तण्डः' - मंगलाचरण से . . . . . . . .. . . . . . . . . . . .. . . . 202

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MEGA-CHAPTER - 2 नव पदार्थ मोक्षमार्ग प्ररूपक The Nine Objects (padartha) - and the Path to Liberation * मंगलाचरण और प्रतिज्ञावाक्य * अभिवंदिऊण सिरसा अपुणब्भवकारणं महावीरं / तेसिं पयत्थभंगं मग्गं मोक्खस्स वोच्छामि // 105 // अभिवंद्य शिरसा अपुनर्भवकारणं महावीरम् / तेषां पदार्थभङ मार्ग मोक्षस्य वक्ष्यामि // 105 // अन्वयार्थ - [अपुनर्भवकारणं] अपुनर्भव के (मोक्ष के) कारणभूत [महावीरम् ] श्री महावीर स्वामी को [ शिरसा अभिवंद्य ] शिर से वंदन करके, [ तेषां पदार्थभर्फ] उन षड्द्रव्यों के (नव) पदार्थरूप भेद तथा [ मोक्षस्य मार्ग ] मोक्ष का मार्ग [ वक्ष्यामि ] कहूँगा। INVOCATION After making obeisance humble, by bowing my head, to Lord Mahavira, the cause of freedom from rebirth, I shall expound the derivatives of the six substances (dravya) - the nine objects (padartha) - and the path to liberation (moksa). . . . . . . . . . . . . . . . . . . . . . . . . 203

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Pancastikaya-samgraha EXPLANATORY NOTE At the beginning of this mega-chapter, Acarya Kundakunda makes obeisance to Lord Mahavira, the 'apta' or the Supreme Lord, and declares the subject-matter of his discourse. In the present era, Lord Mahavira, the twenty-fourth Tirthankara, is the last revealer of the true 'dharma' that guides the potential souls. He is the cause of freedom from rebirth or of liberation (moksa); by following the path shown by Lord Mahavira, one gets to the supreme state of liberation. As has already been elucidated, the five substances with bodilyexistence (pancastikaya) together with the substance of time (kala), constitute the six substances (dravya). These six substances give effect to nine objects (padartha), the subject-matter of this discourse. Comprehension, without doubt, delusion or misapprehension of the nine objects (padartha), leads to right-perception (samyagdarsana) and right-knowledge (samyagjnana), the two main constituents of the empirical (vyavahara) path to liberation. The empirical (vyavahara) path to liberation, by convention, leads to the real (niscaya) path to liberation. The real (niscaya) path to liberation consists in realizing the pure-soul-substance (suddha atmatattva) through undivided interest (ruci), clear observation (pratiti) and unwavering experience (anubhuti). @ @ . . . .. . 204

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Verse 106 मोक्षमार्ग का संक्षेप कथन - Briefly, the path to liberation - सम्मत्तणाणजुत्तं चारित्तं रागदोसपरिहीणं / मोक्खस्स हवदि मग्गो भव्वाणं लद्धबुद्धीणं // 106 // सम्यक्त्वज्ञानयुक्तं चारित्रं रागद्वेषपरिहीणम् / मोक्षस्य भवति मार्गो भव्यानां लब्धबुद्धीनाम् // 106 // अन्वयार्थ - [सम्यक्त्वज्ञानयुक्तं] सम्यक्त्व और ज्ञान से संयुक्त, [ रागद्वेषपरिहीणम् ] राग-द्वेष से रहित [चारित्रं] चारित्र, [लब्धबुद्धीनाम्] लब्धबुद्धि (भेद विज्ञानी) [ भव्यानां] भव्य-जीवों को [ मोक्षस्य मार्गः ] मोक्ष का मार्ग [ भवति] होता है। For the potential (bhavya) souls with discerning intellect, the path to liberation consists in following conduct (caritra) that is rid of attachment (raga) and aversion (dvesa), and equipped with right-perception (samyagdarsana) and right-knowledge (samyagjnana). EXPLANATORY NOTE Realization of the pure-soul-substance (Suddha atmatattva) is liberation (moksa); bondage (bandha) is the cause of obstruction in its realization. The abode of liberated souls is full of precious jewels, including infinite-knowledge. The path to this abode consists in rightconduct (samyakcaritra), rid of attachment (raga) and aversion (dvesa), and equipped with right-perception (samyagdarsana) and right-knowledge (samyagjnana). Only those potential (bhavya) souls who own discerning intellect are able to tread this path. The nonpotential (abhavya) souls, and even the potential (bhavya) souls who . . . . . . . . . . . . . . . . . . . . . . . . 205

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Pancastikaya-samgraha engender wrong-belief (mithyadarsana) and are ever engaged, due to attachment, etc., in pleasures of the senses, do not tread this worthy path to liberation. Here, let us understand the concepts of association (anvaya) and distinction (uyatireka). That in whose presence the effect (karya) takes place is association (anvaya). That in whose absence the effect (karya) does not take place is distinction (vyatireka). This is explained further: The middle-term (hetu) has both - association (anvaya) and distinction (vyatireka) - with the major-term (sadhya). Association (anvaya) establishes the homogeneousness (sadharmya), and distinction (uyatireka) the heterogeneousness (vaidharmya) with the major-term (sadhya). Association (anvaya) establishes the logical connection (vyapti) by positivity: "The hill is full of fire (major-term) because it is full of smoke (middle-term), as a kitchen," - the presence of the major-term (sadhya) is attended by the presence of the middleterm (hetu or sadhana) - presence-in-homologue (sadharmya). Distinction (vyatireka) establishes the logical connection by contrariety: "The hill has no smoke (major-term) because it has no fire (middle-term), as a lake," - the absence of the major-term (sadhya) is attended by the absence of the middle-term (hetu or sadhana) - absence-in-heterologue (vaidharmya). Homogeneousness (sadharmya) and heterogeneousness (vaidharmya) are relative to each other and always go together. The middleterm (hetu) is qualified by both - homogeneousness (sadharmya) and heterogeneousness (vaidharmya). Smoke has invariable togetherness (avinabhava) with fire: smoke means existence of fire, and there is no smoke without fire. Fire, on the other hand, has no invariable togetherness (avinabhava) with smoke as there can be fire without smoke. It cannot be said that fire must have smoke, and that without smoke there is no fire. But existence and non-existence have mutual (ubhaya) invariable togetherness (avinabhava); non-existence is always accompanied by existence and existence is always accompanied by non-existence. This is because existence and non-existence, both, are qualifying attributes @ @ . . . .. . . . . . . . . 206

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Verse 106-107 (visesana) of the same substratum, i.e., the entity (dharmi).1 The association (anvaya), or the presence of, these eight attributes leads one to the path to liberation: 1) right-perception (samyagdarsana) and right-knowledge (samyagjnana), 2) right-conduct (samyakcaritra), 3) rid of attachment (raga) and aversion (dvesa), 4) disposition (bhava) of liberation, 5) right path (marga), 6) potentiality (bhavyata), 7) right intellect (buddhi), and 8) rid of passions (kasaya). The distinction (vyatireka), or the absence of, these eight attributes does not lead one to the path to liberation सम्यग्दर्शन-ज्ञान-चारित्र का स्वरूप - Right perception, knowledge and conduct - सम्मत्तं सद्दहणं भावाणं तेसिमधिगमो णाणं / चारित्तं समभावो विसयेसु विरूढमग्गाणं // 107 // सम्यक्त्वं श्रद्धानं भावानां तेषामधिगमो ज्ञानम् / चारित्रं समभावो विषयेषु विरूढमार्गाणाम् // 107 // अन्वयार्थ - [भावानां] भावों का (नव पदार्थों का) [ श्रद्धानं] श्रद्धान [सम्यक्त्वं] सम्यक्त्व है, [तेषाम् अधिगमः] उनका अवबोध [ ज्ञानम् ] ज्ञान है, [विरूढमार्गाणाम् ] मार्ग पर आरूढ को [ विषयेषु] (इष्ट-अनिष्ट इन्द्रिय) विषयों के प्रति [ समभावः] समताभाव धारण करना [चारित्रम् ] चारित्र है। 1- See also Vijay K. Jain (2016), Acarya Samantabhadra's Aptamimamsa - Deep Reflection On The Omniscient Lord, p. 36-37. . .. . . . . . . . . . . .. .. . . . . . . . 207

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Pancastikaya-samgraha Belief in the objects - the nine padartha - is rightperception (samyaktva, samyagdarsana), cognizance of these objects as these are is right-knowledge (samyagjnana), and, for those treading the path to liberation, to have disposition of equanimity - samabhava - toward the objects of the senses is right-conduct (samyakcaritra). EXPLANATORY NOTE There are nine objects (padartha), also called 'bhava'. The five substances with bodily-existence (pancastikaya), together with the substance of time (kala), are the six substances (dravya). These constitute two objects (padartha), the soul (jiva) and the non-soul (ajiva). Due to the intermingling of the souls (jiva) and the matter (pudgala), the other seven objects (padartha) originate. The acquisition of right-belief in the nine objects (padartha), as these truly are, is right-perception (samyaktva, samyagdarsana). On destruction of wrong-belief (mithyatva, mithyadarsana) emerges right-perception (samyaktva, samyagdarsana). When the soul (jiva) is enveloped by wrong-belief (mithyatva, mithyadarsana), the nature of the nine objects (padartha) appears to be perverted. Right-perception (samyaktua, samyagdarsana) is the seed that grows into unshakeable belief in the pure soul-substance that has consciousness (cetanatua) as its nature. On acquisition of right-perception (samyaktva, samyagdarsana), the soul (jiva) starts cognizing the nine objects (padartha) without doubt (samsaya), indefiniteness (vimoha or anadhyavasaya), and perversity (viparyaya or vibhrama). Such cognizance of the nine objects (padartha) is right-knowledge (samyagjnana). (see also p. 5, ante.) On acquisition of both, right-perception (samyaktva, samyagdarsana) and right-knowledge (samyagjnana), the soul (jiva) sets aside all misleading paths and starts treading the right path to liberation. Rid . . .. . . . . 208

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Verse 107 of attachment (raga) and aversion (dvesa), it adopts the disposition of equanimity - samabhava - toward the objects of the senses. This uncontaminated, knowledge-based disposition of the soul is rightconduct (samyakcaritra). Right-conduct (samyakcaritra) is delightful not only for the present but also for the future; it is the seed of the ineffable bliss of freedom from rebirth, i.e., liberation. Acarya Kundakunda's Samayasara: जीवादीसद्दहणं सम्मत्तं तेसिमधिगमो णाणं / रागादीपरिहरणं चरणं एसो दु मोक्खपहो // 4-11-155 // जीवादिक नौ पदार्थों का श्रद्धान करना सम्यग्दर्शन है। उन्हीं पदार्थों का संशय, विमोह और विभ्रम से रहित ज्ञान सम्यग्ज्ञान है। रागादिक का परित्याग सम्यक्चारित्र है। यही मोक्ष का मार्ग है। Belief in the nine objects (padartha) as these are is right faith (samyagdarsana). Knowledge of these objects without doubt (samsaya), indefiniteness (vimoha), and perversity (vibhrama), is right knowledge (samyagjnana). Being free from attachment, etc., is right conduct (samyakcaritra). These three, together, constitute the path to liberation. . . . . . . . . . . . . . . . . . . . . . . . . 209

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Pancastikaya-samgraha नव पदार्थों का नाम तथा संक्षेप स्वरूप - The nine objects (padartha) and their nature - जीवाजीवा भावा पुण्णं पावं च आसवं तेसिं / संवरणिज्जरबंधो मोक्खो य हवंति ते अट्ठा // 108 // जीवाजीवौ भावौ पुण्यं पापं चास्रवस्तयोः / अन्वयार्थ - [ जीवाजीवौ भावौ ] जीव और अजीव - ये दो भाव (अर्थात् मूल पदार्थ) तथा [ तयोः ] उन दो के [ पुण्यं ] पुण्य, [ पापं च ] पाप और [आस्त्रवः] आस्रव, [संवरनिर्जरबंधाः ] संवर, निर्जरा, बंध [च ] और [ मोक्षः] मोक्ष, [ ते अर्थाः भवन्ति ] वे (नव) पदार्थ (भाव, अर्थ) होते हैं। The two (main) objects (padartha, bhava) are the soul (jiva) and the non-soul (ajiva), and due to these are the (seven) objects - merit (punya), demerit (papa), influx (asrava), stoppage (samvara), dissociation (nirjara), bondage (bandha), and liberation (moksa); these are the nine objects (padartha, bhava). EXPLANATORY NOTE The nine objects (padartha, bhava) are the soul (jiva), the non-soul (ajiva), merit (punya), demerit (papa), influx (asrava), stoppage (samvara), dissociation (nirjara), bondage (bandha), and liberation (moksa). As has already been expounded (see verse 16, ante), that which has consciousness (cetanatva) as its mark (laksana), is the substance of soul (jiva). That which has non-consciousness or lifelessness (acetanya) as its mark (laksana) is the substance of non-soul (ajiva). 210

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Verse 108 The non-soul (ajiva) substances are five: the matter (pudgala), the medium-of-motion (dharma), the medium-of-rest (adharma), the space (akasa), and the time (kala). The soul (jiva) and the non-soul (ajiva) are the two fundamental substances which have their own independent existence (astitva) and nature (svabhava). The other seven objects (padartha, bhava) are due to the intermingling (samyoga) of the soul (iva) and the matter (pudgala). The auspicious (subha) dispositions (bhava) of the soul (jiva), like giving of gifts (dana) or worship of Lord Jina, constitute psychic-merit (bhava-punya); the resulting bondage of the soul (jiva) with pleasantfeeling (satavedaniya) karmas is material-merit (dravya-punya). The inauspicious (asubha) dispositions (bhava) of the soul (jiva), like attachment (raga) and aversion (dvesa), constitute psychic-demerit (bhava-papa); the resulting bondage of the soul (jiva) with unpleasantfeeling (asatavedaniya) karmas is material-demerit (dravya-papa). The dispositions (bhava) of the soul (jiva), tinged with delusion (moha), attachment (raga) and aversion (dvesa), constitute psychicinflux (bhavasrava); the resulting influx (asrava) of the karmas into the soul (jiva) is material-influx (dravyasrava). The stoppage of dispositions (bhava) of the soul (jiva), tinged with delusion (moha), attachment (raga) and aversion (dvesa), constitutes psychic-stoppage (bhavasamvara); the resulting stoppage (samvara) of influx of new karmas into the soul (jiva) is material-stoppage (dravyasamvara). With increasing purity, the soul (jiva) engages in the twelve kinds of austerities (tapa) to subdue the power of and attain dissociation of the already-bound karmas; this is psychic-dissociation (bhavanirjara). The actual dissociation of the karmas is material-dissociation (dravyanirjara). The dispositions (bhava), resulting from delusion (moha), attachment (raga) and aversion (dvesa), which impart greasiness (snigdhata) to the soul (jiva) is the psychic-bondage (bhavabandha). Due to the psychic-bondage (bhavabandha), the soul (jiva) and the karmas get bound with each other, as the particles of dust stick onto the oily body . . . . . . . . . . 211

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Pancastikaya-samgraha of a man. This intermingling (samyoga) of the soul (jiva) and the material-karmas (dravyakarma) in the same space-points (pradesa) is the material-bondage (dravyabandha). The dispositions (bhava) of the soul (jiva) that have the power to dissociate it completely from all karmas and thus transform it into its pure state constitute the psychic-liberation (bhavamoksa). The state of the soul (jiva) that is completely rid of all karmas is the materialliberation (dravyamoksa). जीव-पदार्थ का व्याख्यान - The object that is the soul (jiva-padartha) - जीवा संसारत्था णिव्वादा चेदणप्पगा दुविहा / उवओगलक्खणा वि य देहादेहप्पवीचारा // 109 // जीवाः संसारस्था निर्वृत्ताः चेतनात्मका द्विविधाः / उपयोगलक्षणा अपि च देहादेहप्रवीचाराः // 109 // अन्वयार्थ - [ जीवाः द्विविधाः ] जीव दो प्रकार के हैं - [संसारस्थाः निर्वृत्ताः] संसारी और सिद्ध। [चेतनात्मकाः] वे चेतनात्मक [अपि च] तथा [ उपयोगलक्षणाः ] उपयोग लक्षण वाले हैं। [देहादेहप्रवीचाराः] संसारी जीव देह में वर्तने वाले अर्थात् देहसहित हैं और सिद्ध जीव देह में न वर्तने वाले अर्थात् देहरहित हैं। The souls (jiva) are of two kinds: transmigrating (samsari) and liberated (mukta, Siddha). These have the marks (laksana) of consciousness (cetana) and cognition . . . . . . . 212

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Verse 109 (upayoga). The transmigrating (samsari) souls (jiva) are with body (sarira) and the liberated (mukta, Siddha) souls (jiva) are without body (sarira). EXPLANATORY NOTE The two kinds of souls (jiva) are: 1) transmigrating (samsari), meaning impure (asuddha); and 2) liberated (mukta, Siddha), meaning pure (suddha). Both kinds of souls (iva) have the nature of consciousness (cetana). Consciousness (cetana) can be either pure (suddha) or impure (asuddha). Pure-consciousness (suddha cetana) comprises knowledge-consciousness (jnanacetana). Impureconsciousness (asuddha cetana) comprises karma-consciousness (karmacetana or bhavakarma) and fruit-of-karma-consciousness (karmaphalacetana). Consciousness (cetana) manifests in cognition (upayoga). The liberated (mukta, Siddha) souls (jiva) have pure (suddha) knowledgeand perception-cognition. The transmigrating (samsari) souls have impure (asuddha) knowledge- and perception-cognition in form of sensory-knowledge, etc. The transmigrating (samsari) souls are marked by association with physical body (sarira). The liberated (mukta, Siddha) souls have no physical body. . . . . . . . . . . 213

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Pancastikaya-samgraha पृथिवीकायिकादि जीवनिकाय - Five particular kinds of souls, like the earth-bodied (pithivikayika) - पुढवी य उदगमगणी वाउवणप्फदि जीवसंसिदा काया / देंति खलु मोहबहुलं फासं बहुगा वि ते तेसिं // 110 // पृथिवी चोदकमग्निर्वायुर्वनस्पतिः जीवसंश्रिताः कायाः / ददति खलु मोहबहुलं स्पर्शं बहुका अपि ते तेषाम् // 110 // अन्वयार्थ - [ पृथिवी ] पृथिवीकाय, [ उदकम् ] अप्काय (जलकाय) [अग्निः ] अग्निकाय, [ वायुः] वायुकाय [च] और [ वनस्पतिः] वनस्पतिकाय [ कायाः ] ये कायें [जीवसंश्रिताः ] जीवसहित हैं। [बहुकाः अपि ते] (अवान्तर जातियों की अपेक्षा से) उनकी भारी संख्या होने पर भी वे सभी [ तेषाम् ] उनमें रहने वाले जीवों को [खलु] वास्तव में / [मोहबहुलं] अत्यन्त मोह से संयुक्त [स्पर्श ददति ] स्पर्श देती हैं (अर्थात् स्पर्श-ज्ञान में निमित्त होती हैं)। Earth-bodied (prthivikayika.), water-bodied (jalakayika), fire-bodied (agnikayika), air-bodied (vayukayika), and plant-bodied (vanaspatikayika) - these are bodies with the soul (jiva). Of numerous kinds, these soul-bodies (jivanikaya) are endowed with the sense-of-touch (sparsana) that is marred with excessive delusion (moha). EXPLANATORY NOTE Earth-bodied (prthivikayika), water-bodied (jalakayika), fire-bodied (agnikayika), air-bodied (vayukayika), and plant-bodied (vanaspatikayika), are modifications (parinama) of the matter (pudgala) that are .. . . .. . . . . . . . . . . . . . . . ... 214

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Verse 110-111 associated with the soul (jiva). These modifications are of numerous kinds. Due to the destruction-cum-subsidence (ksayopasama) of the sense-of-touch-obscuring karmas (sparsanendriyavarana) of their associated soul, these beings are endowed with the organ of the senseof-touch (sparsana-indriya). Since the natural tendency of pureconsciousness of these soul-bodies is deeply marred by delusion (moha), these experience only the fruit-of-karma-consciousness (karmaphalacetana) in form of either pleasant-feeling (satavedaniya) or unpleasant-feeling (asatavedaniya). पृथिवीकायिकादि एकेन्द्रियजाति के जीव हैं - The earth-bodied (prthivikayika), etc., are souls (jiva) with one sense (indriya) - ति स्थावरतणुजोगा अणिलाणलकाइया य तेसु तसा / मणपरिणामविरहिदा जीवा एइंदिया णेया // 111 // त्रयः स्थावरतनुयोगा अनिलानलकायिकाश्च तेषु त्रसाः / मनः परिणामविरहिता जीवा एकेन्द्रिया ज्ञेयाः // 111 // अन्वयार्थ - [ तेषु ] उनमें [त्रयः] तीन (पृथिवीकायिक, अप्कायिक और वनस्पतिकायिक) जीव [स्थावरतनुयोगाः ] स्थावर शरीर के संयोग वाले हैं [च] तथा [ अनिलानलकायिकाः ] वायुकायिक और अग्निकायिक जीव [त्रसाः ] त्रस हैं, [ मनः परिणामविरहिताः] वे सब मन-परिणाम-रहित [एकेन्द्रियाः जीवाः] एकेन्द्रिय जीव [ ज्ञेयाः] जानना। Out of these, three kinds of soul-bodies - earth-bodied . . . . . . . . . . . . . . . . . . . . . . . . 215

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Pancastikaya-samgraha (prthivikayika), water-bodied (jalakayika), and plantbodied (vanaspatikayika) - are stationary, or 'sthavara'; the remaining two kinds - air-bodied (vayukayika) and fire-bodied (agnikayika) - are moving, or 'trasa'. All these are without-mind (asaini) and possess just one sense (indriya). EXPLANATORY NOTE It is worth noting that all these five kinds of soul-bodies are different divisions of the 'sthavara' name-karma. Still, empirically, the soulbodies with tendency to remain stationary are called 'sthavara', and those with tendency to move are called 'trasa'. From this viewpoint, air-bodied (vayukayika) and fire-bodied (agnikayika) soul-bodies have been called 'trasa'in the verse. 1 Acarya Umasvami's Tattvarthasutra: पृथिव्यप्तेजोवायुवनस्पतयः स्थावराः // 2-13 // पृथिवीकायिक, जलकायिक, अग्निकायिक, वायुकायिक और वनस्पतिकायिक - ये पाँच प्रकार के स्थावर जीव हैं। (इन जीवों के मात्र एक स्पर्शन इन्द्रिय Earth-bodied - prthivikayika, water-bodied - jalakayika, firebodied - agnikayika, air-bodied - vayukayika, and plant-bodied - vanaspatikayika, are sthavara beings. 1- From the two-sensed beings up to the Omniscient-without-activity (ayogakevali) are designated 'trasa' in the Scripture. The distinction is not based on movability or immovability, but on fruition of 'trasa'and 'sthavara'name-karma (namakarma). (see 'Sarvarthasiddhi', p. 124.) . . . . . . . . . 216

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Verse 112 पृथिवीकायिकादि का एकेन्द्रियपने का नियम है - The earth-bodied (prthivikayika), etc., as a rule, have one sense (indriya) only - एदे जीवणिकाया पंचविहा पुढविकाइयादीया / मणपरिणामविरहिदा जीवा एगेंदिया भणिया // 112 // एते जीवनिकाया: पंचविधाः पृथिवीकायिकाद्याः / मनःपरिणामविरहिता जीवा एकेन्द्रिया भणिताः // 112 // अन्वयार्थ - [एते ] इन [ पृथिवीकायिकाद्याः ] पृथिवीकायिक आदि [पञ्चविधाः ] पाँच प्रकार के [ जीवनिकायाः ] जीवनिकायों को [ मनःपरिणामविरहिताः ] मन-परिणाम रहित [ एकेन्द्रियाः जीवाः ] एकेन्द्रिय जीव [भणिताः] (सर्वज्ञ ने) कहा है। The Omniscient Lord has expounded that these five kinds of soul-bodies (jivanikaya) - earth-bodied (prthivikayika), etc. - are without mentaltransformations (i.e., without-mind) and one-sensed (ekendriya). EXPLANATORY NOTE Dueto thedestruction-cum-subsidence(ksayopasama) of thesense-oftouch-obscuring karmas (sparsanendriyavarana) and rise of the obscuring karmas of the remaining four senses as well as the mind, these five kinds of soul-bodies (jivanikaya) are endowed with just the organ of the sense-of-touch (sparsana-indriya) and are without-mind. These possess four life-principles (prana) due to: the sense-organ of touch (sparsanendriya-prana), strength-of-body (kayabala-prana), respiration (ucchvasa-nihsvasa-prana) and life-duration (ayuhprana). . . . . . . . . . . . . . . . . . . . . . . . . 217

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Pancastikaya-samgraha एकेन्द्रिय में जीव होने का दृष्टान्त - The one-sensed (ekendriya) are living-beings (jiva) - अंडेसु पवड्ढता गब्भत्था माणुसा य मुच्छगया / जारिसया तारिसया जीवा एगेंदिया णेया // 113 // अंडेषु प्रवर्धमाना गर्भस्था मानुषाश्च मूर्छा गताः / यादृशास्तादृशा जीवा एकेन्द्रिया ज्ञेयाः // 113 // अन्वयार्थ - [अंडेषु प्रवर्धमानाः] अंडे में वृद्धि पाने वाले प्राणी, [गर्भस्थाः ] गर्भ में रहे हुए प्राणी [च ] और [ मूर्छा गताः मानुषाः] मूर्छा प्राप्त मनुष्य [यादृशाः] जैसे (बुद्धिपूर्वक व्यापार रहित होते हुये भी) जीव हैं, [ तादृशाः ] वैसे ही [ एकेन्द्रियाः जीवाः ] एकेन्द्रिय भी जीव [ ज्ञेयाः] जानना। Just as those that are developing in the egg, or growing in the uterus, or the man in a trance, although not able to use their mind, nevertheless, are living-beings, similarly, know that the one-sensed (ekendriya) beings, too, are souls (jiva). EXPLANATORY NOTE This verse expounds that the one-sensed (ekendriya) beings have consciousness (cetana) and, therefore, are souls (jiva). The livingbeings, that are developing in the egg, or growing in the uterus, or even a stupefied man, do not have discretion. Still, these exhibit consciousness (cetana). Same is the case with the one-sensed (ekendriya) beings; these do not have discretion but exhibit consciousness (cetana). . . . . . . . . . . . . . . . 218

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Verse 114 द्वीन्द्रिय जीवों के भेद - The two-sensed (dvindriya) living-beings (jiva) - संबुक्कमादुवाहा संखा सिप्पी अपादगा य किमी / जाणंति रसं फासं जे ते बेइंदिया जीवा // 114 // शंबूकमातृवाहाः शङ्खाः शुक्तयोऽपादकाः च कृमयः / जानन्ति रसं स्पर्श ये ते द्वीन्द्रियाः जीवाः // 114 // अन्वयार्थ - [शंबूकमातृवाहाः] शंबूकघोघा, मातृवाह, [शङ्खाः] शंख, [शुक्तयः] सीप [च] और [ अपादकाः कृमयः] पग रहित कृमि [ये] जो कि [ रसं स्पर्श ] रस और स्पर्श को [ जानन्ति ] जानते हैं, [ते ] वे [द्वीन्द्रियाः जीवाः] द्वीन्द्रिय जीव हैं। The sea-snail, the shellfish, the conch-shell, and the footless-worm are the two-sensed (dvindriya) souls (jiva) that have the senses of touch (sparsa) and taste (rasa). EXPLANATORY NOTE Due to the destruction-cum-subsidence (ksayopasama) of the sense-oftouch-obscuring karmas (sparsanendriyavarana) and the sense-oftaste-obscuring karmas (rasanendriyavarana), and due to the rise of the obscuring karmas of the remaining three senses as well as the mind, the two-sensed souls (jiva) are endowed with the organs of the sense-of-touch (sparsana-indriya) and the sense-of-taste (rasanaindriya) and are without-mind (mana). The two-sensed (dvindriya) beings have six life-principles (prana) due to: the sense-organ of taste (rasanendriya-prana) and the strength-ofspeech (vacana-prana), in addition to the four possessed by the sthavara beings. . . . . . . . . . . . . . . . . . . . . . . . 219

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Pancastikaya-samgraha त्रीन्द्रिय जीवों के भेद - The three-sensed (trindriya) living-beings (jiva) - जूगागुंभीमक्कणपिपीलिया विच्छयादिया कीडा / जाणंति रसं फासं गंधं तेइंदिया जीवा // 115 // यूकाकुंभीमत्कुणपिपीलिका वृश्चिकादयाः कीटाः / जानन्ति रसं स्पर्श गंधं त्रीन्द्रियाः जीवाः // 115 // अन्वयार्थ - [यूकाकुंभीमत्कुणपिपीलिकाः ] लूँ, कुंभी, खटमल, चींटी और [वृश्चिकादयः ] बिच्छू आदि [ कीटाः ] जन्तु [ रसं स्पर्श गंधं ] रस, स्पर्श और गंध को [ जानन्ति ] जानते हैं, [त्रीन्द्रियाः जीवाः ] वे त्रीन्द्रिय जीव हैं। The louse, the bug, the ant, the scorpion and such insects are the three-sensed (trindriya) souls (jiva) that have the senses of touch (sparsa), taste (rasa) and smell (gandha). EXPLANATORY NOTE Due to the destruction-cum-subsidence (ksayopasama) of the sense-oftouch-obscuring karmas (sparsanendriyavarana), the sense-of-tasteobscuring karmas (rasanendriyavarana) and the sense-of-smellobscuring karmas (ghranendriyavarana), and due to the rise of the obscuring karmas of the remaining two senses as well as the mind, the three-sensed souls (jiva) are endowed with the organs of the sense-oftouch (sparsana-indriya), the sense-of-taste (rasana-indriya), the sense-of-smell (ghrana-indriya) and are without-mind (mana). The three-sensed (trindriya) beings have seven life-principles (prana) due to: the sense-organ of smell (ghranendriya-prana), in addition to the six mentioned in case of the two-sensed beings. . . . . . . . . . . . . . . 220

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Verse 116 चतुरिन्द्रिय जीवों के भेद - The four-sensed (caturindriya) living-beings (jiva) - उइंसमसयमक्खियमधुकरभमरा पतंगमादीया / रूवं रसं च गंधं फासं पुण ते विजाणंति // 116 // उद्देशमशकमक्षिकामधुकरीभ्रमराः पतङ्गाद्याः / रूपं रसं च गंधं स्पर्श पुनस्ते विजानन्ति // 116 // अन्वयार्थ - [पुनः] पुनश्च [ उद्देशमशकमक्षिकामधुकरीभ्रमराः] डांस, मच्छर, मक्खी, मधुमक्खी, भंवरा और [ पतङ्गाद्याः ते] पतंगे आदि जीव [रूपं ] रूप, [रसं] रस, [गंधं ] गंध [च ] और [ स्पर्श ] स्पर्श को [विजानन्ति ] जानते हैं (वे चतुरिन्द्रिय जीव हैं)। Further, the gadfly, the mosquito, the fly, the honeybee, the beetle, the moth, locust or grasshopper, etc., are the four-sensed (caturindriya) souls (jiva) that have the senses of touch (sparsa), taste (rasa), smell (gandha) and sight (rupa, caksu). EXPLANATORY NOTE Due to the destruction-cum-subsidence (ksayopasama) of the sense-oftouch-obscuring karmas (sparsanendriyavarana), the sense-of-tasteobscuring karmas (rasanendriyavarana), the sense-of-smellobscuring karmas (ghranendriyavarana) and the sense-of-sightobscuring karmas (caksurindriyavarana), and due to the rise of the obscuring karmas of the remaining one sense as well as the mind, the four-sensed souls (jiva) are endowed with the organs of the sense-oftouch (sparsana-indriya), the sense-of-taste (rasana-indriya), the . . . . . . . . . . . . . . . . . . . . . . . . 221

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Pancastikaya-samgraha sense-of-smell (ghrana-indriya), the sense-of-sight (caksu-indriya) and are without-mind (mana). The four-sensed (caturindriya) beings have eight life-principles (prana) due to: the sense-organ of sight (caksurindriya-prana), in addition to the seven mentioned in case of the three-sensed beings. पंचेन्द्रिय जीवों के भेद - The five-sensed (paicendriya) living-beings (jiva) - सुरणरणारयतिरिया वण्णरसप्फासगंधसद्दण्हू / जलचरथलचरखचरा बलिया पंचेंदिया जीवा // 117 // सुरनरनारकतिर्यचो वर्णरसस्पर्शगंधशब्दज्ञाः / जलचरस्थलचरखचरा बलिनः पंचेन्द्रिया जीवाः // 117 // अन्वयार्थ - [वर्णरसस्पर्शगंधशब्दज्ञाः] वर्ण, रस, स्पर्श, गंध और शब्द को जानने वाले [सुरनरनारकतिर्यश्चः] देव, मनुष्य, नारक, तिर्यञ्च - [जलचरस्थलचरखचराः] जो जलचर, स्थलचर, खेचर (आकाशगामी) होते हैं - वे [बलिनः पंचेन्द्रियाः जीवाः ] बलवान पंचेन्द्रिय जीव हैं। The celestial-beings (deva), the human-beings (manusya), the infernal-beings (naraka) and the animals (tiryanca) living in water, on earth, or in air, are the strong, fivesensed (pancendriya) souls (jiva) that have the senses of touch (sparsa), taste (rasa), smell (gandha), sight (rupa, caksu) and hearing (srotra). . . . . . . . . . . . . . . . . . . . . . . . . 222

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Verse 117 EXPLANATORY NOTE Due to the destruction-cum-subsidence (ksayopasama) of the sense-oftouch-obscuring karmas (sparsanendriyavarana), the sense-of-tasteobscuring karmas (rasanendriyavarana), the sense-of-smellobscuring karmas (ghranendriyavarana), the sense-of-sightobscuring karmas (caksurindriyavarana), and the sense-of-hearingobscuring karmas (srotrendriyavarana), and due to the rise of the obscuring karmas of the the mind (mana), the five-sensed souls (jiva) are endowed with the organs of the sense-of-touch (sparsana-indriya), the sense-of-taste (rasana-indriya), the sense-of-smell (ghranaindriya), the sense-of-sight (caksu-indriya), the sense of hearing (srotra-indriya) and are without-mind. Further, on destruction-cumsubsidence (ksayopasama) also of the obscuring karmas of the mind (mana), the five-sensed souls (jiva) are endowed with the mind (mana). The celestial-beings (deva), the human-beings (manusya) and the infernal-beings (naraka) are always with-mind (mana). The animals (tiryanca) can be with-or without-mind. The five-sensed (pancendriya) beings, without-mind, of the animal world - asamjni tiryanca - have nine life-principles with the addition of the sense-of-hearing (srotrendriya-prana) to the eight mentioned in case of the four-sensed beings. The five-sensed (pancendriya) beings, with-mind (samjni), have ten life-principles with the addition of the strength-of-mind (manobalaprana). . . . . . . . . . . 223

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Pancastikaya-samgraha संसारी जीवों की चार गति - The four states-of-existence (gati) of the living-beings (jiva) - देवा चउण्णिकाया मणुया पुण कम्मभोगभूमीया / तिरिया बहुप्पयारा णेरइया पुढविभेयगदा // 118 // देवाश्चतुर्णिकायाः मनुजाः पुनः कर्मभोगभूमिजाः / तिर्यश्चः बहुप्रकाराः नारकाः पृथिवीभेदगताः // 118 // अन्वयार्थ - [ देवाः चतुर्णिकायाः ] देवों के चार निकाय हैं, [ मनुजाः कर्मभोगभूमिजाः] मनुष्य कर्मभूमिज और भोगभूमिज ऐसे दो प्रकार के हैं, [तिर्यश्चः बहुप्रकाराः] तिर्यञ्च अनेक प्रकार के हैं, [पुनः ] और [ नारकाः पृथिवीभेदगताः ] नारकों के भेद उनकी पृथिवीयों के भेद जितने हैं। The celestial-beings (deva) are of four classes (nikaya), the human-beings (manusya) are those born in the regions-of-labour (karmabhumija) and those born in the regions-of-enjoyment (bhogabhumija), the plants-andanimals (tiryanca) are of numerous kinds, and the infernal-beings (naraka) are classified according to their abode - the earth (prthivi) or the infernal-region. EXPLANATORY NOTE The celestial beings (deva) get this status on the rise of the namekarma (namakarma) - devagati - leading to the celestial state, with a period of life determined by the life-determining (ayuh) karma. There are four classes of celestial beings - the residential (bhavanavasi), the peripatetic (vyantara), the stellar (jyotisha) and the heavenly (vaimanika). . . . . . . . . . . .. . . . . . . . . . . .. 224

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Verse 118 The human-beings (manusya) get this status on the rise of the namekarma (namakarma) - manusyagati - leading to the human state, with a period of life determined by the life-determining (ayuh) karma. The human beings (manusya) have two classes: those born in the regions-of-labour (karmabhumija) and those born in the regions-ofenjoyment (bhogabhumija). The plants-and-animals (tiryanca) get this status on the rise of the name-karma (namakarma) - tiryanca - leading to the plants-andanimals state, with a period of life determined by the life-determining (ayuh) karma. These are of numerous kinds, including the earthbodied, the conch-shell, the ant, the honeybee, and the four-legged animals. The infernal-beings (naraka) get this status on the rise of the namekarma (namakarma), narakagati - leading to the infernal state, with a period of life determined by the life-determining (ayuh) karma. The infernal-beings (naraka) are of seven classes according to their abode in one of the seven earths - Ratnaprabha, Sarkaraprabha, Valukaprabha, Pankaprabha, Dhumaprabha, Tamahprabha and Mahatamahprabha. The celestial-beings (deva), the human beings (manusya) and the infernal-beings (naraka) are the five-sensed beings. The plants-andanimals (tiryanca) can be from the one-sensed (ekendriya) to the fivesensed (pancendriya). . . . . . . . . . . 225

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Pancastikaya-samgraha गति-नाम-कर्म और आयु-कर्म के उदय से प्राप्त देवादि गति अनात्मस्वभावभूत हैं - The four states-of-existence (gati) are not the own-nature (svabhava) of the soul (jiva) - खीणे पुव्वणिबद्धे गदिणामे आउसे य ते वि खलु / पापुण्णंति य अण्णं गदिमाउस्सं सलेस्सवसा // 119 // क्षीणे पूर्वनिबद्धे गतिनाम्नि आयुषि च तेऽपि खलु / प्राप्नुवन्ति चान्यां गतिमायुष्कं स्वलेश्यावशात् // 119 // अन्वयार्थ - [ पूर्वनिबद्धे] पूर्वबद्ध (पूर्वकाल में बांधा हुआ) [गतिनाम्नि आयुषि च] गति-नाम-कर्म और आयुष-कर्म [क्षीणे] क्षीण होने से [ते अपि] वे ही जीव [स्वलेश्यावशात् ] अपनी लेश्या के वश से [खलु] वास्तव में [अन्यां गतिम् आयुष्कं च ] अन्य गति और आयुष [ प्राप्नुवन्ति ] प्राप्त करते हैं। When the earlier-bound name-karma of state-of-existence (gati-nama-karma) and life-determining karma (ayuhkarma) of the living-beings are exhausted, the same souls (jiva), certainly, according to their thought-complexion (lesya), adopt another state-of-existence (gati) and life (ayuh). EXPLANATORY NOTE The particular name-karma of the state-of-existence (gati-namakarma) and the particular life-determining karma (ayuh-karma) that any soul (jiva) enjoys must exhaust as per the duration of the karmas. Depending on its thought-complexion (lesya), the soul (jiva) is bound, once again, with another name-karma of the state-of-existence (gati 226

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Verse 119 nama-karma) and life-determining karma (ayuh-karma). Now, what is meant by thought-complexion (lesya)? Thought-complexion (lesya) is the source or cause of vibratory activity (yoga) of the soul (jiva) coloured by the passions (kasaya): कषायोदयानुरंजिता योगप्रवृत्तिः लेश्या। It is of six kinds, namely black (krsna), blue (nila), dove-grey (kapota), colour of the flame - yellow (pita), colour of the lotus - pink (padma), and white (sukla). The first three are resultants of evil and the last three of good emotions. The Jaina literature gives the example of six travellers in a forest. They see a tree full of fruits. The man with black lesya would intend to uproot the tree, the one with blue lesya to cut the trunk, the one with grey lesya to cut the branches, the one with yellow lesya to take the twigs, the one with pink lesya to pluck the fruits, and the one with white lesya would be content to take whatever fruits have fallen on the ground. The purity of thought-complexion is called lesyavisuddhi. The first, i.e., black (kisna) is extremely impure, and the last, i.e., white (sukla) is extremely pure. In this manner, the soul (jiva) continues to get a new state-of-existence (gati) and life (ayuh) till it makes effort to rid itself of the thoughtcomplexion (lesya) that results in the bondage of karmas. . . . . . . . . . . 227

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Pancastikaya-samgraha जीवों के भेद का वर्णन - The classes of souls (jiva) - एदे जीवणिकाया देहप्पविचारमस्सिदा भणिदा / देहविहूणा सिद्धा भव्वा संसारिणो अभव्वा य // 120 // ऐते जीवनिकाया देहप्रतीचारमाश्रिताः भणिताः / देहविहीनाः सिद्धाः भव्याः संसारिणोऽभव्याश्च // 120 // अन्वयार्थ - [ एते जीवनिकायाः] यह (पूर्वोक्त चतुर्गति संबंधी) जीवनिकाय [ देहप्रवीचारमाश्रिताः ] देह में वर्तने वाले अर्थात् देहसहित [ भणिताः ] कहे गये हैं, [ देहविहीनाः सिद्धाः] देहरहित ऐसे सिद्ध हैं। [ संसारिणः] संसारी जीव [ भव्याः अभव्याः च ] भव्य और अभव्य ऐसे दो प्रकार के हैं। The classes of souls (jiva), just described, are associated with the body (deha, sarira). The souls without the body are the liberated-souls (Siddha). The transmigrating (samsari) souls are of two kinds: with-potential for liberation - bhavya, and without-potential for liberation - abhavya. EXPLANATORY NOTE From the pure transcendental point-of-view (suddha niscaya naya), all souls (jiva) live with their life-principles (prana) of existence (satta) and consciousness (jivatva, cetana), etc. From the empirical point-ofview (vyavahara naya), however, the transmigrating (samsari) souls (jiva) live with their four life-principles (prana) - dravyaprana. The worldly souls have been going round the cycle of rebirths since eternity. The cause of transmigration is their association with the karmas. The souls (jiva) rid completely of the karmas are the pure . . . . . . . . . . . . . . . . . . . . . . . . 228

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Verse 120 souls (suddha jiva, Siddha). These are established, forever, in their pure-soul-nature (suddha atmasvabhava). The transmigrating (samsari) souls (jiva) have been classified as those with-potential for liberation-bhavya, and those without-potential for liberation - abhavya. The distinction between 'bhavya' and 'abhavya' is not based on the presence or absence of the capacities. In that case how is the distinction made? The distinction is made on the basis whether there would be manifestation or not of these capacities. That individual is a bhavya' in whom there will be manifestation of right faith, right knowledge and right conduct. He, in whom there will be no such manifestation, is an 'abhavya'. Illustration is given of 'kanakapasana' and 'andhapasana'. Both inherently have gold; from the former it is possible to extract gold through processing but from the latter it is not possible to do so. (see Sarvarthasiddhi', p. 298.) Acarya Samantabhadra has provided another illustration: "These, purity (suddhi) and impurity (asuddhi), are two kinds of power akin to the cookability (pakya) or the non-cookability (apakya) of a cereal (viz. beans like udada and munga). The manifestation of purity (in a soul) has a beginning while the manifestation of impurity is beginningless. And, being (the soul's) own-nature (svabhava), it is not open to logical argument (tarka)." (see 'Aptamimamsa', verse 100.) . . . . . . . . . . 229

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Pancastikaya-samgraha व्यवहार जीवत्व के एकान्त मत का खंडन - The soul (jiva) is not the senses or the body - ण हि इंदियाणि जीवा काया पुण छप्पयार पण्णत्ता / जं हवदि तेसु णाणं जीवो त्ति य तं परूवेति // 121 // न हीन्द्रियाणि जीवाः कायाः पुनः षट्प्रकाराः प्रज्ञप्ताः / यद्भवति तेषु ज्ञानं जीव इति च तत्प्ररूपयन्ति // 121 // अन्वयार्थ - [न हि इन्द्रियाणि जीवाः ] इन्द्रियाँ जीव नहीं हैं और [षट्प्रकाराः प्रज्ञप्ता: कायाः पुनः ] छह प्रकार की शास्त्रोक्त कायें भी जीव नहीं हैं, [ तेषु ] उनमें [ यद् ज्ञानं भवति ] जो ज्ञान है [ तत् जीवः ] वह जीव है, [इति च प्ररूपयन्ति ] ऐसी प्ररूपणा (ज्ञानी) ज्ञानी करते हैं। It has been expounded thus in the Scripture: the senses (indriya) are not the soul (jiva); also the six kinds of bodies (kaya), certainly, are not the soul (jiva). The knowledge in these is the soul (jiva). EXPLANATORY NOTE From the empirical point-of-view (vyavahara naya) - anupacarita asadbhuta vyavahara naya - the five senses (indriya) are the soul (jiva). From the impure transcendental point-of-view (asuddha niscaya naya), the psychic-senses (bhavendriya), consisting of attainment (labdhi) and cognition (upayoga), are the soul (jiva). From the empirical point-of-view (vyavahara naya), the 'sthavara' [earthbodied (prthivikayika), etc.], and the 'trasa' [having two, three, four, and five senses (indriya)] are the soul (jiva). However, from the pure transcendental point-of-view (suddha niscaya naya), the soul (jiva) lives with its life-principles (prana) of existence (satta), soul-principle (jivatva) and infinite-knowledge (hevalajnana), etc. Neither the senses (indriya) nor the bodies (kaya) are the soul (jiva). . . . . . . . . . . . . . . . . . . . . . . . . 230

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Verse 122 जानना-देखना आदि कार्य जीव में ही संभव होते हैं - The soul (jiva) does the work like knowing and seeing - जाणदि पस्सदि सव्वं इच्छदि सुक्खं बिभेदि दुक्खादो / कुव्वदि हिदमहिदं वा भुंजदि जीवो फलं तेसिं // 122 // जानाति पश्यति सर्वमिच्छति सौख्यं बिभेति दुःखात् / करोति हितमहितं वा भुंक्ते जीवः फलं तयोः // 122 // अन्वयार्थ - [जीवः ] जीव [ सर्व जानाति पश्यति ] सब जानता है और देखता है, [ सौख्यम् इच्छति ] सुख की इच्छा करता है, [ दुःखात् बिभेति ] दु:ख से डरता है, [हितम् अहितम् करोति ] हित-अहित को (शुभ-अशुभ भावों को) करता है [वा] और [ तयोः फलं भुंक्ते ] उनके (शुभ-अशुभ भाव के) फल को भोगता है। The (worldly) soul (jiva) knows and sees all objects (padartha), longs for happiness (sukha), is afraid of misery (duhkha), entertains favourable (auspicious) and unfavourable (inauspicious) dispositions (bhava), and enjoys the fruit of these dispositions. EXPLANATORY NOTE Only the soul (jiva), not the matter (pudgala), is the doer (karta) of the activity of knowing and seeing the objects (padartha) of the world. The soul (jiva) is the doer (karta) of the activity of longing for happiness (sukha) that is caused by the karmas (karma) and quasi-karmas (nokarma). The soul (jiva) is the doer (karta) of the activity of being afraid of misery (duhkha). The soul (jiva) is the doer (karta) of the activity of favourable (auspicious) as well as unfavourable (inauspicious) dispositions (bhava). The soul (jiva) is the doer (karta) . . . . . . . . . . . . . . . . . . . . . . . . 231

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Pancastikaya-samgraha of the activity of enjoying the fruit of these favourable (auspicious) and unfavourable (inauspicious) dispositions (bhava). All these activities indicate the presence of the chief-operator, i.e., the soul (jiva) in all worldly-beings. There is another way to explain what has been mentioned above. From the empirical point-of-view (uyavahara naya) - anupacarita asadbhuta vyavahara naya - the soul (jiva) is the doer (karta) of the material-karmas (dravyakarma), like knowledge-obscuring (jnanavaraniya) and quasi-karmas (nokarma). From the impure transcendental point-of-view (asuddha niscaya naya), the soul (jiva) is the doer (karta) of the dispositions of attachment (raga) and aversion (dvesa), etc. From the pure transcendental point-of-view (suddha niscaya naya), the soul (jiva) is the doer (karta) of its own dispositions of pure knowledge, etc. In the same manner, the soul (jiva) is the enjoyer (bhokta) from different points-of view. From the empirical point-of-view (vyavahara naya) - anupacarita asadbhuta vyavahara naya - the soul (jiva) is the enjoyer (bhokta) of the agreeable and disagreeable external objects of the senses. From the impure transcendental point-of-view (asuddha niscaya naya), the soul (iva) is the enjoyer (bhokta) of the happiness and misery appertaining to the senses (indriya). From the pure transcendental point-of-view (suddha niscaya naya), the soul (jiva) is the enjoyer (bhokta) of the pure and supreme happiness appertaining to the soul itself. 232

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Verse 123 जीव-व्याख्यान का संकोच और अजीवाधिकार का प्रारम्भ - Conclusion of the description of the soul (jiva) and start of the description of the non-soul (ajiva) - एवमभिगम्म जीवं अण्णेहिं वि पज्जएहिं बहुगेहिं / अभिगच्छदु अज्जीवं णाणंतरिदेहिं लिंगेहिं // 123 // एवमभिगम्य जीवमन्यैरपि पर्यायैर्बहुकैः / अभिगच्छत्वजीवं ज्ञानांतरितैर्लिङ्गः // 123 // अन्वयार्थ - [ एवम् ] इस प्रकार [अन्यैः अपि बहुकैः पर्यायैः ] अन्य भी बहुत-सी पर्यायों द्वारा [जीवम् अभिगम्य ] जीव को जानकर [ ज्ञानांतरितैः लिङ्गः] ज्ञान से अन्य ऐसे (जड़) लिंगों द्वारा [ अजीवम् अभिगच्छतु] अजीव को जानो। In the aforesaid manner, and also from its numerous other modes (paryaya), understand the nature of the soul (jiva). Thereafter, understand the nature of the non-soul (ajiva) that is characterized by the absence-of-knowledge and other such inanimate (jada) marks (linga). EXPLANATORY NOTE From what has been expounded, know the soul (jiva) from its various modes (paryaya). The knowledge comprises different points-of veiw: 1) From the empirical point-of-view (vyavahara naya): As the doctrine of the karmas expounds, the soul (jiva) should be understood from its variegated modes (paryaya), like the stage of its biological development (jivasthana), the method of inquiry into its nature (marganasthana), and the stage of its spiritual development (gunasthana); . . . . . . . . . . . . . . . . . . . . . . . . 233

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Pancastikaya-samgraha 2) From the impure transcendental point-of-view (asuddha niscaya naya): When the soul (jiva) is in its impure mode (paryaya) due to contamination with impurities, like attachment (raga) and aversion (dvesa); and 3) From the pure transcendental point-of-view (suddha niscaya naya): When the soul (jiva) is in its pure mode (paryaya) that is rid of all impurities and endowed with its natural splendour of infinite-knowledge (kevalajnana), etc After knowing the soul (jiva), understand the nature of the non-soul (ajiva) which is characterized by attributes like the absence-ofknowledge, and non-consciousness or lifelessness (acetanatva). The non-soul (ajiva) can be associated or unassociated with the soul (jiva). Thenon-soul (ajiva) shall be explained now. अजीव पदार्थ The Non-soul (ajiva) आकाशादि अजीव पदार्थ का व्याख्यान - Description of the non-soul (ajiva) like the space (akasa) - आगासकालपुग्गलधम्माधम्मेसु णत्थि जीवगुणा / तेसिं अचेदणत्तं भणिदं जीवस्स चेदणदा // 124 // आकाशकालपुद्गलधर्माधर्मेषु न सन्ति जीवगुणाः / तेषामचेतनत्वं भणितं जीवस्य चेतनता // 124 // अन्वयार्थ - [आकाशकालपुद्गलधर्माधर्मेषु ] आकाश, काल, पुद्गल, धर्म और अधर्म में [जीवगुणाः न सन्ति ] जीव के गुण नहीं हैं, (क्योंकि) [तेषाम् अचेतनत्वं भणितम् ] उनके अचेतनपना कहा है, [जीवस्य चेतनता] जीव के चेतना कही है। . . . . . . . . . . . . . . . . . . . . . . .. 234

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Verse 124 The space (akasa), the time (kala), the matter (pudgala), the medium-of-motion (dharma), and the medium-of-rest (adharma) do not possess the qualities (guna) of the soul (jiva). These have been said to possess non-consciousness or lifelessness (acetanatva); the soul (jiva) possesses consciousness (cetanatva). EXPLANATORY NOTE The space (akasa), the time (kala), the matter (pudgala), the mediumof-motion (dharma), and the medium-of-rest (adharma) do not possess the qualities (guna) of the soul (jiva). All objects have two kinds of qualities (guna)-the general (samanya) and the specific (vicesa). The general qualities express the genus (jati) or the general attributes, and the specific qualities describe the constantly changing conditions or modes. Consciousness (cetanatva) is a specific (visesa) attribute of the soul (jiva) when viewed in reference to non-souls but a general (samanya) attribute when viewed in reference to other souls. The knowledgeable man should distinguish his soul from all other substances by concentrating on the specific qualities of each substance. He knows the nature of his soul as eternal, not produced by any external entity, and equipped with the light of knowledge that knows the self as well as the other substances. He reckons, "I am not the substance of dharma, adharma, akasa, kala or pudgala; not even the other soul (iva). My nature of consciousness (cetanatva) makes me different from all other substances." In the soul that understands this distinction between the self and the non-self, the seed of delusion (moha) does not sprout. . . . . . . . . . . 235

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Pancastikaya-samgraha आकाशादि में निश्चय से अचेतनत्व-सामान्य - The non-soul (ajiva), like the space (akasa), do not possess consciousness (cetanatva) - सुहदुक्खजाणणा वा हिदपरियम्मं च अहिदभीरुत्तं / जस्स ण विज्जदि णिच्चं तं समणा विंति अज्जीवं // 125 // सुखदुःखज्ञानं वा हिपरिकर्म चाहितभीरुत्वम् / यस्य न विद्यते नित्यं तं श्रमणा विंदंत्यजीवम् // 125 // अन्वयार्थ - [सुखदुःखज्ञानं वा] सुख-दु:ख का ज्ञान, [हितपरिकर्म ] हित का उद्यम [चः] और [ अहितभीरुत्वम् ] अहित का भय - [यस्य नित्यं न विद्यते ] ये जिसके कभी नहीं होते, [ तम्] उसको [ श्रमणाः ] श्रमण [अजीवम् विदंति ] अजीव कहते हैं। The ascetics (sramana) call it the non-soul (ajiva) which does not have the knowledge of happiness (sukha) and misery (duhkha), does not engage in activities considered favourable, and does not engender fear for activities considered unfavourable. EXPLANATORY NOTE The non-soul (ajiva) substances (dravya), like the space (akasa), do not ever attain these qualities associated with consciousness (cetanatva): the knowledge of happiness (sukha) and misery (duhkha), the ability to engage in activities considered favourable, and to fear activities considered unfavourable. This establishes that, being altogether rid of these qualities associated with consciousness (cetanatva), the non-souls (ajiva) are without consciousness. . . . . . . . . . . . . . . . . 236

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Verse 126-127 जीव-पुद्गल संयोग में भी उनके भेद के कारणभूत स्वरूप का कथन - The soul (jiva) and the matter (pudgala) have altogether different own-nature (svabhava) - संठाणा संघादा वण्णरसप्फासगंधसदा य / पोग्गलदव्वप्पभवा होति गुणा पज्जया य बहू // 126 // अरसमरूवमगंधं अव्वत्तं चेदणागुणमसदं / जाण अलिंगग्गहणं जीवमणिद्दिट्ठसंठाणं // 127 // संस्थानानि संघाताः वर्णरसस्पर्शगंधशब्दाश्च / पुद्गलद्रव्यप्रभवा भवन्ति गुणाः पर्यायाश्च बहवः // 126 // अरसमरूपमगंधमव्यक्तं चेतनागुणमशब्दम् / जानीह्यलिङग्रहणं जीवमनिर्दिष्टसंस्थानम् // 127 // अन्वयार्थ - [संस्थानानि ] (समचतुरस्रादि) संस्थान, [ संघाताः ] संघात, [वर्णरसस्पर्शगंधशब्दाः च ] वर्ण, रस, स्पर्श, गंध और शब्द - [बहवः गुणाः पर्यायाः च ] ऐसे जो बहु-गुण और पर्यायें हैं, [ पुद्गलद्रव्यप्रभवाः भवन्ति ] वे पुद्गलद्रव्य से उत्पन्न (निष्पन्न) हैं।। [अरसम् अरूपम् अंगधम् ] जो अरस, अरूप तथा अंगध है, [अव्यक्तम्] अव्यक्त है, [अशब्दम् ] अशब्द है, [अनिर्दिष्टसंस्थानम् ] अनिर्दिष्ट-संस्थान है (अर्थात् जिसका कोई संस्थान नहीं कहा, ऐसा है), [चेतनागुणम् ] चेतना-गुण वाला है और [ अलिङग्रहणम् ] इन्द्रियों द्वारा अग्राह्य है, [जीवं जानीहि ] उसे जीव जानो। The bodily-structure (samsthana), the bodily-molecular interfusion (samghata), colour (varna), taste (rasa), touch (sparsa), smell (gandha), and sound (sabda) - these qualities (guna) and modes (paryaya) - are derived from . . . . . . . . . . . . . . . . . . . . . . . . 237

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Pancastikaya-samgraha the substance-of-matter (pudgaladravya). Know that the soul (jiva) does not have the qualities of taste (rasa), colour (varna) and smell (gandha). It is beyond-expression (avyakta) and without-sound (asabda). Its structure cannot be defined - anirdista-samsthana. It has the quality (guna) of consciousness (cetana). It cannot be comprehended through the senses (indriya) - alingagrahana. EXPLANATORY NOTE The two verses highlight the differences between the body (sarira) and the possessor-of-the-body (sariri). Colour (varna), taste (rasa), touch (sparsa), and smell (gandha) are the qualities (guna), and the sound (sabda) is the mode (paryaya) of the substance-of-matter (pudgaladravya). The bodily-structure (samsthana) and the bodily-molecular interfusion (samghata), too, are the modes (paryaya) of the substance-of-matter (pudgaladravya). These qualities (guna) and modes (paryaya) of the substance-ofmatter (pudgaladravya) are utterly different from the pure soulsubstance that is rid of all imperfections due to association with the matter (pudgala) and endowed with supreme attributes, like infiniteknowledge (kevalajnana). From the transcendental point-of-view (niscaya naya), the soul (jiva), without assistance from any external entity, has the ability to know directly the self and the others. The knowledge through the senses (indriya) is indirect and such knowledge manifests when the soul is in its impure state, bound with the karmas. The soul (jiva), thus, is not of the nature of either the psychic-sense (bhavendriya) or the physicalsense (dravyendriya) of taste (rasa), colour (varna), etc. Thus, it should be known that the soul (jiva) does not have the qualities (guna) of colour (varna), taste (rasa), touch (sparsa), and smell (gandha). @ @ . . . . . . . . . . . . . . 238

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Verse 126-127 The pure-soul-substance is beyond expression; it is 'avyakta'. The passions (kasaya) of anger (krodha), pride (mana), deceitfulness (maya) and greed (lobha)-attributes of the impure soul - get reflected in the person possessing that soul. But there is no way the attributes of the pure soul could get reflected. Therefore, it is 'avyakta'. The pure soul can only be experienced by the self through the self; it cannot be expressed in words. It is perceived only through self-knowledge. The statement, "Only those with experience can taste the supreme tranquility of the soul (jiva)," is just an empirical (vyavahara) expression that points at the bliss appertaining to the pure soul (jiva). The soul (jiva), on availability of appropriate causes, must, by itself, experience own-nature (svabhava). The soul is one whole (akhanda), without any physical body. That on rise of which the structure of the body, such as the physical body, is accomplished is called the name-karma of structure - samsthana. Rid of the name-karma (namakarma), the pure soul does not have these six kinds of bodily-structure (samsthana): the perfectly symmetrical body (samacaturasra samsthana), the upper part alone symmetrical (nyagrodha parimandala samsthana), the lower part alone symmetrical (svasti samsthana), the hunchbacked body (kubjaka samsthana), the dwarfish body (vamana samsthana), and the entirely unsymmetrical or deformed body (hundaka samsthana). The pure soul has the quality (guna) of consciousness (cetana) that manifests in form of infinite-knowledge (kevalajnana) that knows all objects of the three worlds and the three times. That the soul Giva) cannot be comprehended through the senses (indriya) - 'alingagrahana'- is elaborated as under. The soul knows the objects-of-knowledge without the help of the senses (indriya). The other souls (jiva) too cannot perceive this soul through the senses (indriya); it is perceived by the self through the self. The soul (jiva) knows other objects directly, without employing the indirect method of inference - like the fire through the smoke. The inferences that the senses (indriya) employ to ascertain the objects-of-knowledge do not . . . . . . . . . . 239

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Pancastikaya-samgraha perceive the soul (jiva). These are some interpretations of 'alingagrahana'. Acarya Kundakunda's Pravacanasara: फासो रसो य गंधो वण्णो सद्दो य पोग्गला होति / अक्खाणं ते अक्खा जुगवं ते णेव गेहति // 1-56 // पाँचों इन्द्रियों के स्पर्श, रस और गंध, रूप तथा शब्द - ये पाँच विषय पुद्गलमयी हैं अर्थात् पाँच इन्द्रियाँ उक्त स्पर्शादि पाँचों विषयों को जानती हैं, परन्तु वे इन्द्रियाँ उन पाँचों विषयों को एक ही साथ ग्रहण नहीं करती हैं। The objects that the senses (of touch, taste, smell, sight, and hearing) know are physical matter. Moreover, the senses are unable to apprehend these objects simultaneously. अरसमरूवमगंधं अव्वत्तं चेदणागुणमसहं / जाण अलिंगग्गहणं जीवमणिट्टिसंठाणं // 2-80 // हे भव्य! तू शुद्ध-स्वरूप आत्मा को पाँच प्रकार के रस से रहित, पाँच वर्णों से रहित, दो प्रकार के गंध-गुण रहित, अप्रगट - आठ प्रकार के स्पर्श-गुण रहित, शब्द-पर्याय से रहित स्वभाव वाला, पुद्गल के चिह्न से ग्रहण नहीं होने वाला, सब आकारों से रहित - निराकार स्वभावयुक्त और ज्ञान-दर्शन चेतनागुण वाला, ऐसा शुद्ध निर्विकार द्रव्य जानना। O bhavya soul! Know that the (pure) soul (jiva) does not have the qualities of taste (rasa), colour (varna), smell (gandha), touch (sparsa), and sound (sabda), which is the mode (paryaya) of the matter (pudgala). It cannot be comprehended through any mark typical of the matter (pudgala) - alingagrahana. It has no fixed structure (samsthana), and it has this quality of consciousness (cetana). . . . . . . . . . . . . . . . . . . . . .. . 240

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Verse 128-129-130 जीव-पुद्गल का संयोग ही अन्य सात पदार्थों का बीज है - Intermingling of the soul (jiva) and the matter (pudgala) is the seed for the rest of seven objects (padartha) - जो खलु संसारत्थो जीवो तत्तो दु होदि परिणामो / परिणामादो कम्मं कम्मादो होदि गदिसु गदी // 128 // गदिमधिगदस्स देहो देहादो इंदियाणि जायते / तेहिं दु विसयग्गहणं तत्तो रागो व दोसो वा // 129 // जायदि जीवस्सेवं भावो संसारचक्कवालम्मि / इदि जिणवरेहिं भणिदो अणादिणिधणो सणिधणो वा // 130 // यः खलुसंसारस्थो जीवस्ततस्तु भवति परिणामः / परिणामात्कर्म कर्मणो भवति गतिषु गतिः // 128 // गतिमधिगतस्य देहो देहादिन्द्रियाणि जायते / तैस्तु विषयग्रहणं ततो रागो वा द्वेषो वा // 129 // जायते जीवस्यैवं भावः संसारचक्रवाले / इति जिनवरैर्भणितोऽनादिनिधिनः सनिधनो वा // 130 // अन्वयार्थ - [यः] जो [खलु] वास्तव में [ संसारस्थः जीवः] संसार-स्थित जीव हैं, [ततः तु परिणामः भवति ] उस (संसार-स्थिति) से परिणाम होता है (अर्थात् उससे रागादिरूप स्निग्ध परिणाम होता है), [परिणामात् कर्म ] परिणाम से कर्म और [कर्मणः ] कर्म से [गतिषुः गतिः भवति ] गतियों में गमन होता है। [गतिम् अधिगतस्य देहः ] गति-प्राप्त को देह होती है, [ देहात् इन्द्रियाणि जायंते ] देह से इन्द्रियाँ होती हैं, [तैः तु विषयग्रहणं] इन्द्रियों से . . . . . . / . . . . . . .. 241

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Pancastikaya-samgraha विषय-ग्रहण और [ततः रागः वा द्वेषः वा] विषय-ग्रहण से राग अथवा द्वेष होता है। [एवं भावः] ऐसे भाव, [ संसारचक्रवाले ] संसार-चक्र में [जीवस्य] जीव को [अनादिनिधनः सनिधनः वा ] अनादि-अनंत अथवा अनादि-सांत [जायते ] होते रहते हैं - [इति जिनवरैः भणितम् ] ऐसा जिनवरों ने कहा है। Certainly, the worldly souls (jiva) undergo modifications (parinama) [of greasiness (snigdhata) due to attachment (raga), etc.]. Due to the modifications (parinama) the karmas are bound, and due to the karmas, transmigration in different states-of-existence (gati) takes place. On getting the states-of-existence (gati), the physicalbody (deha, sarira) is obtained. The physical-body (deha, sarira) is accompanied by the senses (indriya). The senses (indriya) are the cause of interest in the objects of the senses. Interest in the objects of the senses is the cause of attachment (raga) or aversion (dvesa). The Omniscient Lords Jina have proclaimed that such dispositions (bhava) [of attachment (raga) or aversion (dvesa)] are responsible for transmigration of the soul in the worldly cycle of existence which may be withoutbeginning-and-end (anadi-ananta) or without-beginningbut-with-end (anadi-santa). EXPLANATORY NOTE The soul (jiva), from the pure transcendental point-of-view (suddha niscaya naya), is of the nature of infinite knowledge and perception. . . . . .. . . . . . . . . . . 242

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Verse 128-129-130 However, in its worldly state, due to bondage with with the karmas, from the empirical point-of-view (vyavahara naya), it undergoes modifications (parinama) resulting in impure dispositions (bhava), experienced by itself. Such impure dispositions (bhava) cause the bondage of material-karmas (dravyakarma), like the knowledgeobscuring Gnanavaraniya). The fruition of these karmas is the cause of transmigration of the soul (jiva) in four states-of-existence (gati) - celestial-being (deva), human being (manusya), infernal-being (naraka), and plant-and-animal (tiryanca). In all these worldly statesof-existence (gati) the soul (jiva) is associated with the physical-body (deha, sarira). The physical-body is accompanied by the senses (indriya). The senses are the cause of interest in the objects of the senses. Interest in the objects of the senses is the cause of dispositions (bhava) of attachment (raga) and aversion (dvesa). Such dispositions (bhava) of attachment (raga) and aversion (dvesa) impart greasiness (snigdhata) to the soul (jiva) due to which fresh karmas get bound with it. In other words, the soul (jiva) gets 'greasy' due to its own impure dispositions (bhava) of attachment (raga) and aversion (dvesa). And, as the soul gets 'greasy' the coexisting matter-molecules (pudgala-skandha), fit to turn into the karmas, transform themselves into the material-karmas (dravyakarma). There is thus reciprocal (anyonya) bondage of the matter-molecules (pudgala-skandha) with the soul (atma). The dispositions (bhava) of attachment (raga) and aversion (dvesa) and the bondage of the karmas exhibit a reciprocal cause-and-effect (karana-karya) relationship; one becomes the cause of the other. This relationship can only be snapped by getting the soul (jiva) rid of the dispositions (bhava) of attachment (raga) and aversion (dvesa). Acarya Samantabhadra's Aptaminamsa: कामादिप्रभवश्चित्रः कर्मबन्धानुरूपतः / तच्च कर्म स्वहेतुभ्यो जीवास्ते शुद्धयशुद्धितः // 19 // इच्छा आदि भावसंसार-रूप कार्यों की उत्पत्ति विचित्र है और वह कर्मबन्ध के . . . . . . . . . . 243

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Pancastikaya-samgraha अनुसार होती है तथा कर्मबन्ध अपने कारणों के अनुरूप होता है। जिन्हें कर्मबन्ध होता है वे जीव शुद्धि और अशुद्धि के भेद से दो प्रकार के (भव्य और अभव्य) होते हैं। The origination of dispositions, like attachment or desire, is variegated (vicitra) according to the type of karmic bondage (karmabandha), and this karmic bondage originates from its own appropriate causes. The souls subject to karmic bondage are of two types - those possessing spiritual purity (suddhi) [and destined to attain liberation (moksa)- bhavya.jiva], and those possessing spiritual impurity (asuddhi) [and destined not to attain liberation (moksa) - abhavya jiva]. पुण्य-पाप के योग्य भावों का स्वरूप - The nature of auspicious (subha) and inauspicious (asubha) modifications in the soul (jiva) - __ मोहो रागो दोसो चित्तपसादो य जस्स भावम्मि / विज्जदि तस्स सुहो वा असुहो वा होदि परिणामो // 131 // ___ मोहो रागो द्वेषश्चित्तप्रसादः वा यस्य भावे / विद्यते तस्य शुभो वा अशुभो वा भवति परिणामः // 131 // अन्वयार्थ - [ यस्य भावे ] जिसके भाव में [ मोहः ] मोह, [रागः ] राग, [द्वेषः] द्वेष [वा] अथवा [चित्तप्रसादः] चित्त-प्रसन्नता [विद्यते] है, [तस्य] उसके [शुभः वा अशुभः वा] शुभ अथवा अशुभ [ परिणामः ] परिणाम [भवति ] होते हैं। The soul (jiva) which engenders dispositions of delusion (moha), attachment (raga), aversion (dvesa), and mental 244

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Verse 131 elation (cittaprasada) undergoes auspicious (subha) and inauspicious (asubha) modifications (parinama). EXPLANATORY NOTE On rise of the perception-deluding (darsanamohaniya) karmas, inauspicious modifications (parinama) take place in the soul (jiva). These are called delusion or 'moha'. The soul under the spell of delusion (moha) lacks interest in knowing the true nature of the Reality On rise of variegated conduct-deluding (caritramohaniya) karmas, modifications (parinama) take place in the soul (jiva) in form of attachment and aversion; attachment is called 'raga' and aversion is called 'dvesa'. On rise of mild (manda) conduct-deluding (caritramohaniya) karmas, auspicious modifications (parinama) take place in the soul (jiva) in form of mental-elation. This mental-elation is called 'cittaprasada'. The soul that engenders these dispositions (bhava) of delusion (moha), attachment (raga), aversion (dvesa), and mental-elation (cittapra ious (subha) or inauspicious (asubha) modifications (parinama). Commendable (prasasta) attachment (raga) and mental-elation (cittaprasada) result in auspicious (subha) modifications (parinama) of the soul (jiva). Delusion (moha), lamentable (aprasasta) attachment (raga), and aversion (dvesa) result in inauspicious (asubha) modifications (parinama) of the soul (jiva). Acarya Kundakunda's Pravacanasara: परिणमदि जदा अप्पा सुहम्मि असुहम्मि रागदोसजुदो / तं पविसदि कम्मरयं णाणावरणादिभावेहिं // 2-95 // जिस समय यह आत्मा राग-द्वेष भावों सहित हुआ शुभ-अशुभ भावों में परिणमन करता है, उसी समय ज्ञानावरणादि आठ कर्मरूप होकर वह कर्मरूपी धूलि इस आत्मा में उसके योगों द्वारा प्रवेश करती है। . . . . . . . . . . . . . . . . .. . . . . . . 245

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Pancastikaya-samgraha When the soul (iva) is engaged in dispositions of attachment (raga) and aversion (dvesa) and thereby undertakes auspicious (subha) or inauspicious (asubha) activities, at the same time, the dust of karmic matter enters into the soul (iva) in form of karmas, like the knowledge-obscuring (jnanavaraniya) karma. पुण्य-पाप कर्मों के स्वरूप का कथन - The nature of auspicious (subha) and inauspicious (asubha) karmas - सुहपरिणामो पुण्णं असुहो पावं ति हवदि जीवस्स / दोहं पोग्गलमेत्तो भावो कम्मत्तणं पत्तो // 132 // शुभपरिणामः पुण्यमशुभः पापमिति भवति जीवस्य / द्वयोः पुद्गलमात्रो भावः कर्मत्वं प्राप्तः // 132 // अन्वयार्थ - [जीवस्य ] जीव के [शुभपरिणामः ] शुभ परिणाम [ पुण्यम् ] पुण्य हैं और [ अशुभः] अशुभ परिणाम [ पापम् इति भवति ] पाप हैं, [द्वयोः ] उन दोनों के द्वारा [ पुद्गलमात्रः भावः ] पुद्गलमात्र भाव (द्रव्यपिण्डरूप ज्ञानावरणादि) [कर्मत्वं प्राप्तः ] कर्मपने को प्राप्त होते हैं। The auspicious (subha) modifications (parinama) of the soul (jiva) are merit (punya) and the inauspicious (asubha) modifications (parinama) of the soul (jiva) are demerit (papa). Through these modifications (parinama) the matter (pudgala) gets transformed into the material 246

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Verse 132 karmas (dravyakarma). EXPLANATORY NOTE From the impure transcendental point-of-view (asuddha niscaya naya), the soul (jiva) is the substantive-cause (upadana karana) of its auspicious (subha) or the inauspicious (asubha) modifications (parinama). From the empirical point-of-view (vyavahara naya) - anupacarita asadbhuta vyavahara naya - these modifications (parinama) are the instrumental cause (nimitta karana) of the fresh material-merit (dravya-punya) and material-demerit (dravya-papa). For the same reason these modifications (parinama) are termed as psychic-merit (bhava-punya) and psychic-demerit (bhava-papa). Again, from the transcendental point-of-view (niscaya naya), the material-merit (dravya-punya) and material-demerit (dravya-papa) are caused by the karmic-molecules (karmana vargana) fit to turn into the karmas. But from the empirical point-of-view (vyavahara naya) - anupacarita asadbhuta vyavahara naya - these are caused by the auspicious (subha) or the inauspicious (asubha) modifications (parinama) of the soul (jiva). The material-karmas that result in pleasant-feeling (satavedaniya), etc., are material-merit (dravyapunya) and those that result in unpleasant-feeling (asatavedaniya), etc., are material-demerit (dravya-papa). Acarya Samantabhadra's Aptamimamsa: विशुद्धिसंक्लेशाङ्ग चेत् स्वपरस्थं सुखासुखम् / पुण्यपापात्रवौ युक्तौ न चेद्व्यर्थस्तवार्हतः // 95 // यदि स्व-पर में होने वाला सुख-दु:ख विशुद्धि का अंग है तो पुण्य का आस्रव होता है और यदि संक्लेश का अंग है तो पाप का आस्रव होता है। हे भगवन्! आपके मत में यदि स्व-परस्थ सुख और दुःख विशुद्धि और संक्लेश के कारण नहीं हैं तो पुण्य और पाप का आस्रव व्यर्थ है, अर्थात् उनका कोई फल नहीं होता है। . . . . . . . . . . . . . . . . . . . . . . . . 247

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Pancastikaya-samgraha When pleasure and pain in oneself and in others are due to the limbs (anga) of the auspicious kind of disposition (visuddhi)1, these are causes of the influx of meritorious-karmas (punya). When pleasure and pain in oneself and in others are due to the limbs of the inauspicious kind of disposition (samklesa)2, these are causes of the influx of demeritorious-karmas (papa). O Lord! In your view, if pleasure and pain in oneself and in others are not due to the auspicious or inauspicious kinds of dispositions then there cannot be influx of either meritorious or demeritorious karmas; these do not yield any fruit. 1- auspicious kind of disposition (visuddhi) - due to virtuous (dharmya) and pure (sukla) kinds of concentration. There are three limbs (anga) of the auspicious kind of disposition - its cause (karana), its effect (karya), and its own-nature (svabhava). 2-inauspicious kind of disposition (samklesa) - due to sorrowful (arta) and cruel (raudra) kinds of concentration. This also has three limbs (anga) - its cause (karana), its effect (karya), and its own-nature (svabhava). . . . . . . 248

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Verse 133 इन कर्मों में मूर्तीकपना है - These karmas are corporeal in nature - जम्हा कम्मस्स फलं विसयं फासेहिं भुंजदे णियदं / जीवेण सुहं दुक्खं तम्हा कम्माणि मुत्ताणि // 133 // यस्मात्कर्मणः फलं विषयः स्पर्शर्भुज्यते नियतम् / जीवेन सुखं दुःखं तस्मात्कर्माणि मूर्तानि // 133 // अन्वयार्थ - [यस्मात् ] क्योंकि [कर्मणः फलं] कर्म का फल [ विषयः] जो (मूर्त) विषय वे [ नियतम् ] नियम से [ स्पर्शः] (मूर्त ऐसी) स्पर्शनादि इन्द्रियों से [ जीवेन ] जीव द्वारा [ सुखं दुखं] सुख-रूप से अथवा दुःख-रूप से [भुज्यते ] भोगे जाते हैं, [ तस्मात् ] इसलिये [कर्माणि ] कर्म [ मूर्तानि] मूर्त हैं। Since the fruit of the karmas that the soul (jiva) enjoys in form of happiness (sukha) and misery (duhkha) are the subjects of the corporeal (murta) senses (indriya), like that of touch (sparsana), therefore, the karmas too are corporeal in nature. EXPLANATORY NOTE Happiness (sukha) and misery (duhkha) are the fruit of the karmas. The objects that result in happiness (sukha) and misery (duhkha) are the subjects of the corporeal senses (indriya). The soul (jiva), from the pure transcendental point-of-view (suddha niscaya naya), is eternally pure and incorporeal (amurta). But from the impure transcendental point-of-view (asuddha niscaya naya), the soul (jiva) is corporeal (murta) and enjoys, in form of happiness (sukha) and misery (duhkha), the subjects of the five senses (indriya) which are corporeal (murta). Since the cause (karana) and the effect (karya) must exhibit similarity, it is inferred that the karmas too are corporeal (murta). . . . . .. . . . . . . . . . .. . . . . . . . 249

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Pancastikaya-samgraha मूर्त कर्मों के साथ नए मूर्त कर्मों का और अमूर्त जीव के साथ में मूर्त कर्मों का बन्धप्रकार - Bondage of corporeal karmas with already existing karmas and with the non-corporeal soul (jiva) - मुत्तो फासदि मुत्तं मुत्तो मुत्तेण बंधमणुहवदि / जीवो मुत्तिविरहिदो गाहदि ते तेहिं उग्गहदि // 134 // __ मूर्तः स्पृशति मूर्तं मूर्तो मूर्तेन बंधमनुभवति / जीवो मूर्तिविरहितो गाहति तानि तैरवगाह्यते // 134 // अन्वयार्थ - [मूर्तः मूर्तं स्पृशति ] मूर्त मूर्त का स्पर्श करता है, [मूर्तः मूर्तेन] मूर्त मूर्त के साथ [बंधम् अनुभवति ] बंध को प्राप्त होता है, [मूर्तिविरहितः जीवः ] मूर्तत्व-रहित जीव [तानि गाहति] मूर्त-कर्मों को अवगाह देता है और [ तैः अवगाह्यते ] मूर्त-कर्म जीव को अवगाह देते हैं (अर्थात् दोनों एक दूसरे में प्रवेशानुप्रवेश को प्राप्त करते हैं)। The corporeal (murta) touches the corporeal (murta). The corporeal (murta) gets into bondage (bandha) with the corporeal (murta). The otherwise incorporeal (amurta) soul (jiva) provides room to the corporeal (murta) karmas. The corporeal (murta) karmas provide room to such a soul (jiva). EXPLANATORY NOTE The soul (jiva) is bound with the karmas from beginningless (anadi) time. These corporeal (murta) karmas exist in the same space-points as the soul. These corporeal (murta) karmas, which have the qualities of touch (sparsa), etc., touch the fresh corporeal (murta) karmicmatter which comes in contact with the soul (jiva) due to its . . . . .. . . . . . . . . . . .. .. . .. . 250

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Verse 134-135 modifications (parinama) in form of delusion (moha), attachment (raga), and aversion (dvesa). By virtue of the substantive cause (upadana karana) of their own greasiness (snigdhatva) and roughness (ruksatva) these - the already existing and the fresh karmic-matter - get bound together. Now how do these karmas get bound with the impure, i.e., corporeal (murta) soul? The impure, i.e., corporeal (murta) soul, due to its modifications (parinama) in form of delusion (moha), attachment (raga), and aversion (dvesa), provides room to the material-karmas (dravyakarma) in its space-points (pradesa). The material-karmas (dravyakarma), too, provide room to the corporeal (murta) soul in their space-points. This way, the material-karmas (dravyakarma) and the soul (jiva) get into reciprocal (anyonya) bondage. This is what the bondage of the soul (jiva) with the karmas means. From the point-of-view of karmic-bondage, the soul (jiva) and the matter (pudgala) intermingle with each other. From the point-of-view of their respective marks (laksana), the two are different. The soul (jiva) is not absolutely incorporeal (amurta). आस्रव पदार्थ The Influx (asrava) पुण्यास्रव के स्वरूप का कथन - Description of the influx (asrava) of merit (punya) - रागो जस्स पसत्थो अणुकंपासंसिदो य परिणामो / चित्तम्हि णत्थि कलुसं पुण्णं जीवस्स आसवदि // 135 // रागो यस्य प्रशस्तोऽनुकम्पासंश्रितश्च परिणामः / चित्ते नास्ति कालुष्यं पुण्यं जीवस्यास्रवति // 135 // . . . . . . . . . . . . . . . . . . .. . . . . 251

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Pancastikaya-samgraha अन्वयार्थ - [यस्य ] जिस जीव को [ प्रशस्तः रागः ] प्रशस्त राग है, [अनुकम्पासंश्रितः परिणामः ] अनुकम्पा-युक्त परिणाम है [च] और [चित्ते कालुष्यं न अस्ति ] चित्त में कलुषता का अभाव है, [जीवस्य ] उस जीव को [ पुण्यम् आस्त्रवति ] पुण्य का आस्रव होता है। The influx-of-merit (punyasrava) takes place in the soul (jiva) that has commendable (prasasta) attachment (raga), compassion (anukampa), and absence-of-evilinclinations (citta-akalusata). EXPLANATORY NOTE The verse details the causes of influx-of-merit (punyasrava). Three causes - commendable (prasasta) attachment (raga), compassion (anukampa), and absence-of-evil-inclinations (citta-akalusata) - are mentioned; these are elaborated in the following verses. The auspicious (Subha) dispositions (bhava) of the soul are the primary cause of influx-of-merit - bhava-punyasrava. On the availability of the primary cause - bhava-punyasrava - influx of the karmic matter of merit-dravya-punyasrava-takes place. प्रशस्त-राग के स्वरूप का कथन - Description of the commendable attachment (raga) - अरहंत सिद्धसाहुसु भत्ती धम्मम्मि जा य खलु चेट्ठा / अणुगमणं पि गुरूणं पसत्थरागो त्ति वुच्चति // 136 // अर्हत्सिद्धसाधुषु भक्तिर्धर्मे या च खलु चेष्टा / अनुगमनमपि गुरूणां प्रशस्तराग इति ब्रुवन्ति // 136 // . . . . . . . . . . . . . . 252

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Verse 136 3 Teletef - [ 3efheGhren ufcha: ] Bea-F46-Hyatt & ufa भक्ति, [धर्मे या च खलु चेष्टा] धर्म में यथार्थतया चेष्टा [ अपि गुरूणाम् अनुगमनम् ] और गुरुओं का अनुगमन, [प्रशस्तरागः इति ब्रुवन्ति ] वह YRA TI' DESIGN Commendable-attachment (prasasta-raga) entails: 1) devotion (bhakti) towards the 'Arhat (Supreme Lords Jina), the "Siddha' (the liberated souls), and the "Sadhu' activities, and 3) following the 'Masters' (guru). EXPLANATORY NOTE Three characteristics that comprise commendable-attachment - (prasasta-raga) - are mentioned. 1) Devotion (bhakti) towards the 'Arhat' (Supreme Lords Jina), the "Siddha' (the liberated souls), and the Sadhu' (the ascetics). 2) Involvement, with dedication, in pious activities - keen enthusiasm for auspicious activities that are part of the 'dharma'. 3) Following the 'Masters' (guru) - to have great devotion for the chief-preceptors (acarya), the preceptors (upadhyaya) and the ascetics (muni, sramana). By and large, commendable-attachment (prasasta-raga) is based on devotion (bhakti). It occurs to those who are in the initial stages of spiritual development and with wrong-knowledge - ajnani. Even those who are in advanced stages of spiritual development and with right-knowledge-jnani-occasionally, take recourse to commendableattachment (prasasta-raga) in order to vanquish inauspicious attachment (asubha raga) for sensual-pleasures (visaya) or passions (kasaya). . . . . . . . . . . 253

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Pancastikaya-samgraha अनुकम्पा के स्वरूप का कथन - The nature of compassion (anukampa) - तिसिदं बुभुक्खिदं वा दुहिदं दठूण जो दु दुहिदमणो / पडिवज्जदि तं किवया तस्सेसा होदि अणुकंपा // 137 // तृषितं बुभुक्षितं वा दुःखितं दृष्ट्वा यस्तु दुःखितमनाः / प्रतिपद्यते तं कृपया तस्यैषा भवत्यनुकम्पा // 137 // अन्वयार्थ - [ तृषितं ] तृषातुर, [ बुभुक्षितं ] क्षुधातुर [ वा ] अथवा [दुःखितं] दु:खी को [ दृष्ट्वा ] देखकर [ यः तु] जो जीव [दुःखितमनाः ] मन में दु:ख पाता हुआ [तं कृपया प्रतिपद्यते ] उसके प्रति करुणा से वर्तता है, [तस्या एषा अनुकम्पा भवति ] उसकी वह अनुकम्पा है। The soul (jiva) that is grieved at the sight of the thirsty, the hungry and the miserable, and provides succour for them, is with compassion (anukampa). EXPLANATORY NOTE To get moved by the sight of those suffering from thirst, etc., and to provide succour for them is compassion (anukampa). It occurs in the initial stages of spiritual development to those with wrong-knowledge - ajnani. The compassion (anukampa) of those with right-knowledgejnani - entails dispositions (bhava) of fright at the misery of worldlyexistence - samvega - and detachment for worldly-existence - vairagya. .. . . . . . . . . . . .. . 254

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Verse 138 चित्त की कलुषता के स्वरूप का कथन - The nature of evil-inclinations (kalusata) - कोधो व जदा माणो माया लोभो व चित्तमासेज्ज / जीवस्स कुणदि खोहं कलुसो त्ति य तं बुधा वेंति // 138 // क्रोधो वा यदा मानो माया लोभो वा चित्तमासाद्य / जीवस्य करोति क्षोभं कालुष्यमिति च तं बुधा वदन्ति // 138 // अन्वयार्थ - [यदा ] जब [क्रोधः वा] क्रोध, [ मानः ] मान, [माया] माया [वा] अथवा [लोभः] लोभ [चित्तम् आसाद्य] चित्त का आश्रय पाकर [ जीवस्य] जीव को [ क्षोभं करोति ] क्षोभ करते हैं, तब [ तं] उसे [बुधाः ] ज्ञानी [ कालुष्यम् इति च वदन्ति ] कलुषता' कहते हैं। When these - anger (krodha), pride (mana), deceitfulness (maya) and greed (lobha) - overwhelm the heart and cause agitation (ksobha), the knowledgeable call it evilinclinations (kalusata) in the soul (jiva). EXPLANATORY NOTE Agitation (ksobha) in the heart (citta) due to excessive rise of passions of anger (krodha), pride (mana), deceitfulness (maya) and greed (lobha) is evil-inclination (kalusata). When the rise of these passions is mild (manda), it results in absence-of-evil-inclinations (akalusata). Such absence-of-evil-inclinations (akalusata) occurs occasionally in the person with wrong-knowledge - ajnani - on destruction-cumsubsidence (ksayopasama) of particular kinds of passions (kasaya). The absence-of-evil-inclinations (akalusata) also occurs occasionally in the person with knowledge - jnani - who is in the middle stages of spiritual development - gunasthana - and who has partially disengaged his cognition (upayoga) from chasing the passions (hasaya). . . . . . . . . . . . . . . . . . . . . . . . 255

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Pancastikaya-samgraha पापास्त्रव के स्वरूप का कथन - The nature of the influx-of-demerit (papasrava) - चरिया पमादबहुला कालुस्सं लोलदा य विसयेसु / परपरितावपवादो पावस्स य आसवं कुणदि // 139 // चर्या प्रमादबहुला कालुष्यं लोलता च विषयेषु / परपरितापापवादः पापस्य चास्रवं करोति // 139 // अन्वयार्थ - [प्रमादबहुला चर्या ] बहुत प्रमादवाली चर्या, [ कालुष्यं] कलुषता [विषयेषु च लोलता] विषयों के प्रति लोलुपता, [परपरितापापवादः] पर को परिताप करना तथा पर के अपवाद बोलना, वह [पापस्य च आस्रवं करोति ] पाप का आस्रव करता है। Excessive negligent-activity (pramada-carya)1, evilinclination (kalusata), hankering after sensual-pleasures (visaya-lolupata), causing anguish to others (paraparitapa), and slandering others (para-apavada), are causes of influx-of-demerit (papasrava). EXPLANATORY NOTE Negligence (pramada) connotes the state of the soul tinged with passions (kasaya). It involves misinterpretation of the Scripture and the injunctions contained therein, and indifference to observe the injunctions. The dispositions (bhava) that cause agitation (ksobha) in 1- The fifteen activities due to negligence (pramada) are indulgence in four passions (kasaya), five senses (indriya), four kinds of narratives (vikatha) - pertaining to monarch (rajakatha), woman (strikatha), thief (corakatha) and food (bhojanakatha) - sleep (nidra) and fondness (sneh). . . . . . . . .. . . . . . . . . . . .. . . . 256

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Verse 139-140 the heart (citta) are evil-inclinations (kalusata). Penchant for the pleasures of the senses is hankering after sensual-pleasures (visayalolupata). The dispositions (bhava) of tormenting others are referred to as causing anguish to others (para-paritapa). The dispositions (bhava) of censuring others are referred to as slandering others (paraapavada). The above inauspicious (asubha) dispositions (bhava) of the soul are the primary cause of the influx-of-demerit (bhava-papasrava). On the availability of the primary cause -bhava-papasrava - the influx of the karmic matter of demerit-dravya-papasrava-takes place. पापास्रव का कथन विस्तार से - The influx-of-demerit (papasrava), in detail - सण्णाओ य तिलेस्सा इंदियवसदा य अत्तरुद्दाणि / णाणं च दुप्पउत्तं मोहो पापप्पदा होंति // 140 // संज्ञाश्च त्रिलेश्या इन्द्रियवशता चार्तरौद्रे / ज्ञानं च दुःप्रयुक्तं मोहः पापप्रदा भवन्ति // 140 // अन्वयार्थ - [संज्ञाः च] (चारों) संज्ञाएँ, [ त्रिलेश्या ] तीन अशुभ लेश्याएँ, [इन्द्रियवशता च ] इन्द्रियवशता, [आर्तरौद्रे ] आर्त-रौद्रध्यान, [ दुःप्रयुक्तं ज्ञानं] दुःप्रयुक्त ज्ञान (दुष्ट-रूप से अशुभ कार्य में लगा हुआ ज्ञान) [च] और [ मोहः ] मोह - [पापप्रदाः भवन्ति ] (ये भाव) पापप्रद हैं। The four instincts (samjna), the three (inauspicious) thought-complexions (lesya), sense-domination, sorrowful 1- पाठान्तर - अट्टरुद्दाणि . . . . . . . . . . . . . . . . . . . . . . . . 257

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Pancastikaya-samgraha (arta) and cruel (raudra) meditation (dhyana), knowledge-application in deplorable activities, and delusion (moha), are dispositions (bhava) that cause demerit (papa). EXPLANATORY NOTE Severe delusion (moha) is the cause of the four instincts (samjna): 1) food (ahara), 2) fear (bhaya), 3) copulation (maithuna), and 4) attachment to possessions (parigraha). The activities (yoga) stained with severe passions (kasaya) cause the three inauspicious (asubha) thought-complexions (lesya): 1) black (krsna), 2) blue (nila), and 3) dove-grey (kapota). The rise of excessive attachment (raga) and aversion (dvesa) results in sense-domination. These, attachment (raga) and aversion (dvesa), result also in four types of sorrowful (arta) meditation (dhyana): 1) relating to removal of disagreeable (amanojnya) objects, 2) relating to gain of agreeable (manojnya) objects, 3) relating to removal of pain (vedana), and 4) wish for enjoyment (nidana). Passions (kasaya) result in four types of cruel (raudra) meditation (dhyana): 1) relating to injury (hinsa), 2) relating to untruth (asatya), 3) relating to stealing (steya), and 4) relating to safeguarding of possessions (visayasamraksana). Knowledge-application in deplorable activities means getting involved in purposeless and inauspicious activities. Delusion (moha) means obscuration of the ability to distinguish between what is desirable and what is not. The rise of the perceptiondeluding (darsanamohaniya) and conduct-deluding (caritramohaniya) karmas are the causes of delusion (moha). The above dispositions (bhava) cause the influx-of-demerit - bhavapapasrava. This bhava-papasrava turns into influx of the karmic matter of demerit-dravya-papasrava. 258

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Verse 141 संवर पदार्थ The Stoppage (samvara) पाप के संवर का यह कथन है - Stoppage (samvara) is shutting the door of demerit (papa) - इंदियकसायसण्णा णिग्गहिदा जेहिं सुठुमग्गम्मि / जावत्तावत्तेहिं पिहियं पावासवच्छिदं // 141 // इन्द्रियकषायसंज्ञा निगृहीता यैः सुष्ठु मार्गे / यावत्तावत्तेषां पिहितं पापास्रवच्छिद्रम् // 141 // अन्वयार्थ - [यैः] जो [सुष्ठु मार्गे ] सम्यग् मार्ग में (संवर-मार्ग में) रहकर [इन्द्रियकषायसंज्ञाः ] इन्द्रियों, कषाय और संज्ञाओं का [यावत् निगृहीताः] जितना (जिस समय) निग्रह करते हैं, [ तावत् ] उतना (उस समय) [पापास्त्रवच्छिद्रम् ) पापास्त्रव का छिद्र [ तेषाम् ] उनके [पिहितम् ] बन्द (आच्छादित) होता है। Having established themselves on the right path, to the extent men check the senses (indriya), the passions (hasaya) and the instincts (samjna), their doorway for entry of the influx-of-demerit (papasrava) remains shut. EXPLANATORY NOTE Obstruction of the inflow of karmic matter is stoppage (samvara). Stoppage (samvara) leads to the path to liberation. To the extent - both in terms of quantum and time-the senses (indriya), the passions (kasaya) and the instincts (samjna) are checked, the doorway for entry of the influx-of-demerit (papasrava) remains shut. . . . . . . . . . . . . . . . . . . . . . . . . 259

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Pancastikaya-samgraha Acarya Umasvami's Tattvarthasutra: Garte: HRT: 118-811 आस्रव का निरोध (रोकना) सो संवर है अर्थात् आत्मा में जिन कारणों से कर्मों का आस्रव होता है उन कारणों को दूर करने से कर्मों का आना रुक जाता है, उसे संवर कहते हैं। The obstruction (nirodha) of influx (asrava) is stoppage (samvara). It has been expounded in the Scripture that there are 148 karmaclasses (karma-prakrti): knowledge-obscuring -jnanavarana perception-obscuring-darsanavarana feeling-producing - vedaniya deluding -mohaniya life-determining-ayuh name-determining or physique-making-nama 93, status-determining-gotra obstructive-antaraya For the purpose of bondage (bandha), certain karmas need to be looked from the perspective of non-distinction (abheda): Perception deluding (darsanamohaniya) karma is of three kinds, subsidential-right-belief (samyaktva), wrong-belief (mithyatva), and mixed-right-and-wrong-belief (samyagmithyatva). Although these are three from the perspective of rising (udaya) and existence (satta), from the perspective of bondage, these are taken as one. [Mixed-right-andwrong-belief (samyagmithyatva) arises (udaya) in the third stage of spiritual-development (gunasthana). Subsidential-right-belief (samyaktva) arises (udaya) from the fourth to seventh stage of ual-development (gunasthana)] So, for the purpose of bondage (bandha), deduct 2 from the 148 karma-classes (karma-prakrti). (see 'Gommatasara Karmakanda', Part 1, p. 25.) Five kinds of binding (bandhana) and five kinds of molecular 260

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Verse 141 interfusion (samghata), both, are taken to be included in the five kinds of body (sarira) name-karma (namakarma). So, from the perspective of non-distinction (abheda), 10 must be deducted from 148. Out of 8 kinds of name-karma of touch (sparsa), from the perspective f non-distinction (abheda), only 1 is taken. So, 7 must be deducted from 148. Out of 5 kinds of name-karma of taste (rasa), from the perspective of non-distinction (abheda), only 1 is taken. So, 4 must be deducted from 148. Out of 2 kinds of name-karma of odour (gandha), from the perspective of non-distinction (abheda), only 1 is taken. So, 1 must be deducted from 148. Out of 5 kinds of name-karma of colour (varna), from the perspective of non-distinction (abheda), only 1 is taken. So, 4 must be deducted from 148. (see "Gommatasara Karmakanda', Part 1, p. 34.) Thus, for the purpose of bondage (bandha) there remain 120 karmaclasses (karma-praksti). [148-(2+10+7+4+1+4) = 120] The non-rise (anudaya) or stoppage (samvara) of particular karmas, out of 120, takes place as the soul (jiva) ascends the stages of spiritualdevelopment (gunasthana). (see 'Sarvarthasiddhi', p. 318-320.) 1) 16 karma-classes get to non-rise (anudaya) - stoppage (samvara) - ahead of the first 'mithyadrsti' stage of spiritual-development (gunasthana). The self that is subjugated by the karma which causes false belief is the 'misbeliever' or 'deluded' - mithyadrsti. Those karma-classes which flow into the soul chiefly on account of wrong-belief (mithyadarsana) are cut off in case of those in higher gunasthana. Hence stoppage of these karma-classes prevails in the beings from the second stage of spiritual development, namely, 'downfall' - sasadanasamyagdrsti - onwards: wrong-belief-mithyatva, neuter-sex-napumsakaveda, infernal-lifetime-narakayuh, . . . . . . . . . . 261

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Pancastikaya-samgraha infernal state of existence - narakagati, birth as a one-sensed being-ekendriya jati, birth as a two-sensed being-dvindriya jati, birth as a three-sensed being-trindriya jati, birth as a four-sensed being - caturindriya jati, unsymmetrical body - hunda samsthana, extremely weak joint - asampraptas;patika samhanana, transmigrating force tending to infernal state of existence - narakagatiprayogyanupurvi, emitting warm light - atapa, the body possessing one sense only - sthavara, the subtle body - suksma, the undeveloped body - aprayaptaka, and the collective body - sadharana sarira. 2) 25 karma-classes get to non-rise (anudaya) ahead of the second 'sasadanasamyagdrsti'stage of spiritual-development (gunasthana). Non-restraint (asamyama) is of three kinds - the rise of passions (kasaya) leading to endless mundane existence - anantanubandhi, the rise of passions hindering partial restraint - apratyakhyana, and the rise of passions hindering complete self-discipline - pratyakhyana. The influx of karmas caused by these passions is stopped in their absence. Ahead of the second 'sasadanasamyagdisti' stage of spiritual-development (gunasthana), there is the stoppage of these twenty-five karmas which are caused due to the rise of anantanubandhi passions (kasaya): deep-sleep - nidra-nidra, heavy-drowsiness - pracala-pracala, somnambulism - styanagyddhi, anantanubandhi anger - krodha, anantanubandhi pride - mana, anantanubandhi deceitfulness - maya, anantanubandhi greed - lobha, 262

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Verse 141 female-sex-passion - striveda, animal age - tiryancayuh, animal state of existence - tiryancagati, the middle four (4) types of structure of the body - samsthana, the middle four (4) types of joints - samhanana, the transmigrating force tending to the animal state of existence - tiryaggatiprayogyanupurvi, cold light - udyota, awkward motion - aprasasta vihayogati, bad-tempered - durbhaga, harsh voice - duhsvara, lustreless body - anadeya, and low family - nicagotra. These karmas, the influx of which is caused by non-restraint (asamyama) arising from the anantanubandhi passions (kasaya), bind one-sensed beings, etc., only up to the end of the second stage 'downfall' of spiritual development - sasadanasamyagdrsti. 3) No fresh karma-classes get to non-rise (anudaya) in the third 'samyagmithyadrsti' stage - 'mixed right and wrong believer' - of spiritual-development (gunasthana). 4) 10 karma-classes get to non-rise (anudaya) ahead of the fourth 'asamyatasamyagdrsti' stage of spiritual-development (gunasthana). Ten karmas flow into the soul primarily on account of non-restraint (asamyama) caused by the rise of passions hindering partial restraintapratyakhyanavarana. These are: apratyakhyanavarana anger - krodha, apratyakhyanavarana pride - mana, apratyakhyanavarana deceitfulness - maya, apratyakhyanavarana greed - lobha, human age - manusyayuh, human state of existence - manusyagati, . . . . . . . . . . 263

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Pancastikaya-samgraha gross body - audarika sarira, the chief and secondary parts of the physical body - audarika sarira angopanga, excellent joining - vajrarsabhanaraca samhanana, and transmigrating force tending to human birth - nanusyagatiprayogyanupurvi. These karmas bind from one-sensed beings up to the end of the fourth stage of spiritual development, namely, 'vowless right believer' - asamyatasamyagdrsti. 5) 4 karma-classes get to non-rise (anudaya) ahead of the fifth 'samyatāsamyataʼstage of spiritual-development (gunasthana). Owing to the absence of passions hindering partial restraint - apratyakhyanavarana - there is stoppage of these karmas in the higher stages. In the third stage of mixed belief - samyagmithyatva - there is no binding of age-determining (ayuh) karma. That is a peculiarity. On account of non-restraint (asamyama) caused by the rise of passions that prevent complete self-control - pratyakhyanavarana - these four karmas get to non-rise: pratyakhyanavarana anger - krodha, pratyakhyanavarana pride - mana, pratyakhyanavarana deceitfulness - maya, and pratyakhyanavarana greed - lobha. These bind from one-sensed beings up to the end of the fifth stage of 'partial vows' - samyatasamyata. There is stoppage of these karmas in higher stages. 6) 6 karma-classes get to non-rise (anudaya) ahead of the sixth ‘pramattasamyataʼstage of spiritual-development (gunasthana). The influx of karmas caused by negligence (pramada) is stopped in the absence of negligence. From the stage higher up the sixth stage of 'imperfect vows' - pramattasamyata - there is stoppage of the six karmas whose influx is caused by negligence, as there is no negligence . .. . .. . . . . . . . .. . . . . . . . . . 264

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Verse 141 in those stages. These are: unpleasant-feeling - asatavedaniya, disliking - arati, sorrow - soka, infirm frame - asthira, unattractiveness of form - asubha, and obscurity - ayasahkirti. 7) 1 karma-class gets to non-rise (anudaya) ahead of the seventh ‘apramattasamyataʼstage of spiritual-development (gunasthana). The commencement of the binding of celestial age - devayuh - is caused generally by negligence (pramada) and also by the absence of negligence in the seventh stage of "perfect vows' - apramattasamyata. Owing to the absence of negligence (pramada), there is stoppage of this binding of celestial age in the higher stages, i.e., after the seventh stage of 'perfect vows' - apramattasamyata. 8) 36 karma-classes get to non-rise (anudaya) ahead of the eighth 'apurvakarana'stage of spiritual-development (gunasthana). The passions (kasaya) bereft of negligence (pramada), etc., are stopped as the passions are controlled. Such passions are of three degrees, namely, intense (tivra), moderate (madhyama) and minute (jaghanya). These three degrees of passions (kasaya) remain in the next three stages (8th, 9th and 10th). In the eighth stage of 'unprecedented purity' - apurvakarana - these 36 karmas bind: sleep - nidra, slumber - pracala, celestial state of existence - devagati, birth as a being with five senses - pancedriya jati, transformable body - vaikriyika sarira, projectable body - aharaka sarira, luminous body - taijasa sarira, . . . . . . . . . . 265

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Pancastikaya-samgraha karmic body - karmana sarira, symmetrical build - samacaturasra samsthana, the chief and secondary parts of the transformable body - vaikriyika sarira angopanga, the chief and secondary parts of the projectable body - aharaka sarira angopanga, colour - varna, odour - gandha, taste - rasa, touch - sparsa, transmigrating force tending to celestial state - devagatiprayogyanupurvi, neither heavy nor light - agurulaghu, self-annihilation - upaghata, destruction caused by others - paraghata, respiration - ucсhvāsa, graceful movement - prasasta vihayogati, movable body - trasa, gross body - badara, complete development - paryapta, individual body - pratyeka sarira, firmness of the body - sthira, attractiveness of form - subha, good-tempered - subhaga, melodious voice - susvara, lustrous body - adeya, sturdy formation - nirmana, the status of the Tirthankara, laughter - hasya, liking - rati, fear - bhaya, and disgust - jugupsa. @ @ . . . . . . . . . . . . . . . . . . 266

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Verse 141 The influx (asrava) of these karmas is owing to intense passions; as the passions get progressively less in the higher stages, stoppage (samvara) takes place. 9) 5 karma-classes get to non-rise (anudaya) ahead of the ninth 'aniurttibadarasamparaya' stage of spiritual-development (gunasthana). In the next stage of 'checking of gross-passions' - anivittibadarasamparaya-five karmas bind: male-sex-passion-purveda, gleaming (samjvalana) anger-krodha, gleaming (samjualana) pride-mana, gleaming (samjvalana) deceitfulness -maya, and gleaming (samjualana) greed -lobha. The influx of these karmas is caused by moderate passions (kasaya). And owing to the progressive absence of moderate passions, there is stoppage of these karmas in the higher stages. 10) 16 karma-classes get to non-rise (anudaya) ahead of the tenth 'sūkşmasāmparāyaʼstage of spiritual-development (gunasthana). In the next stage of 'checking of even minute passions' - suksmasamparaya, the following sixteen karmas bind: five kinds of knowledge-covering - jnanavarana, four kinds of perception-covering - darsanavarana, glory and renown - yasahkirti, high family - ucсagotra, and five kinds of obstructive karmas - antaraya. There is stoppage (samvara) of these karmas in the higher stages owing to the absence of minute passions. 11, 12 & 13) 1 karma-class gets to non-rise (anudaya) ahead of the eleventh 'upasanta-kasaya', the twelfth 'ksinakasaya' and the thirteenth 'sayogakevali' stages of spiritual-development (gunasthana). . . . . . . . . . . 267

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Pancastikaya-samgraha In the next three stages - eleventh of 'subsided delusion' - upasantakasaya, twelfth of 'destroyed delusion' - ksinakasaya, and thirteenth of 'Omniscient-with-vibration' - sayogakevali, there is the bondage of karmas causing pleasant-feeling - satavedaniya, owing to the presence of mere vibrations or activity (yoga). In the absence of activity (yoga) in case of the 'Omniscient-without-activity' - ayogakevali, there is non-rise (anudaya) of the karma causing pleasantfeeling-satavedaniya. Thus, as the soul (jiva) ascends the stages of spiritual-development (gunasthana) stoppage (samvara) takes place of the 120 karma-classes (karma-prakrti): 16+25+10+4+6+1+36+5+16+1=120. Acarya Mailladhavala's Nayacakko: रुधिय छिद्दसहस्से जलजाणे जह जलं तु णासवदि / मिच्छत्ताइअभावे तह जीवे संवरो होई // 155 // जैसे जलयान (नाव) के हजारों छिद्रों को बन्द कर देने पर उसमें पानी नहीं आता, वैसे ही मिथ्यात्व आदि के अभाव होने पर जीव में संवर होता है। Just as the water cannot enter the boat after the thousands of holes in it have been plugged, in the same way, stoppage (samvara) (of karmas) takes place in the soul (jiva) after faults, like wrong-belief (mithyatva), have been eliminated. 268

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Verse 142 सामान्य से पुण्य और पाप के संवर का स्वरूप - The nature of stoppage (samvara), in general - जस्स ण विज्जदि रागो दोसो मोहो व सव्वदव्वेसु / णासवदि सुहं असुहं समसुहदुक्खस्स भिक्खुस्स // 142 // यस्य न विद्यते रागो द्वेषो मोहो वा सर्वद्रव्येषु / नास्त्रवति शुभमशुभं समसुखदुःखस्य भिक्षोः // 142 // अन्वयार्थ - [यस्य ] जिसे [ सर्वद्रव्येषु ] सर्व द्रव्यों के प्रति [ रागः] राग, [ द्वेषः ] द्वेष [वा ] या [ मोहः ] मोह [ न विद्यते ] नहीं है, [समसुखदुःखस्य भिक्षोः] उस सम-सुख-दु:ख भिक्षु को (सुख-दु:ख के प्रति समभाव वाले मुनि को) [शुभम् अशुभम् न आस्त्रवति ] शुभरूप अथवा अशुभरूप (पापरूप) कर्म आस्त्रवित नहीं होते। The influx of auspicious (subha) or inauspicious (asubha) karmas does not take place in the ascetic (sramana, muni) who maintains equanimity in happiness (sukha) and misery (duhkha), and is rid of attachment (raga), aversion (dvesa) and delusion (moha) toward all substances (dravya). EXPLANATORY NOTE The ascetic (sramana, muni) who is established in 'dharma' maintains equanimity in happiness (sukha) and misery (duhkha). Dispositions like mine and his, pleasure and pain, propitious and unpropitious, favourable and unfavourable, and life and death, do not occur to the ascetic rid of delusion (moha). Such an ascetic experiences incessantly the pure-soul, of the nature of knowledge Gnana) and perception (darsana). . . . . . . . . . . . . . . . . . . . . . . . . 269

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Pancastikaya-samgraha When the soul (jiva) is not sullied with attachment (raga) or aversion (dvesa) that result in auspicious (Subha) or inauspicious (asubha) dispositions, stoppage (samvara) takes place. No more can the karmic matter get transformed into the karmas that bind with the soul. Stoppage (samvara) is of two kinds, psychic-stoppage (bhava samvara) and material-stoppage (dravya samvara). Cessation of dispositions of attachment (raga), aversion (dvesa) and delusion (moha) is psychicstoppage (bhava samvara). When such dispositions are checked, auspicious (subha) or inauspicious (asubha) activities (yoga) that cause the taking in of the karmic matter are cut off or interrupted; this is material-stoppage (dravya samvara). Acarya Nemicandra's Dravyasamgraha: चेदणपरिणामो जो कम्मस्सासवणिरोहणे हेऊ / सो भावसंवरो खलु दव्वसवरोहणे अण्णो // 34 // आत्मा का जो परिणाम कर्म के आस्रव को रोकने में कारण है, उसको निश्चय से भावसंवर कहते हैं। और कर्म-रूप पुद्गल द्रव्य का आस्रव रुकना सो द्रव्यसंवर है। The cessation of the inflow of karmic matter as a result of dispositions of the soul is psychic stoppage (bhava samvara). After this cessation the taking-in of karmic matter is cut off or interrupted. This should be known as material stoppage (dravya samvara). विशेष (पूर्णरूप) से संवर का स्वरूप - The nature of complete stoppage (samvara) - जस्स जदा खलु पुण्णं जोगे पावं च णत्थि विरदस्स / संवरणं तस्स तदा सुहासुहकदस्स कम्मस्स // 143 // .. . . . . . . . 270

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Verse 143 यस्य यदा खलु पुण्यं योगे पापं च नास्ति विरतस्य / संवरणं तस्य तदा शुभाशुभकृतस्य कर्मणः // 143 // अन्वयार्थ - [ यस्य ] जिस [विरतस्य ] विरत (मुनि) के [ योगे] योग में [पुण्यं पापं च] पुण्य और पाप [यदा] जब [खलु] वास्तव में [न / अस्ति ] नहीं होते, [तदा] तब [ तस्य ] उसके [शुभाशुभकृतस्य कर्मणः] शुभाशुभ-भावकृत कर्म का [ संवरणम् ] संवर होता है। When the activities (yoga) of the detached (virata) ascetic (sramana, muni) do not constitute either merit (punya) or demerit (papa), then, certainly, stoppage (samvara) of karmas arising from auspicious (subha) or inauspicious (asubha) dispositions takes place in him. EXPLANATORY NOTE When the ascetic (Sramana, muni) becomes detached (virata), his activities (yoga) of the mind (mana), the speech (vacana) and the body (kaya) get rid of both, merit (punya) due to auspicious (subha) dispositions and demerit (papa) due to inauspicious (asubha) dispositions. The stoppage (samvara) of fresh material-karmas (dravyakarma) takes place since the real cause of the influx of such karmas is either auspicious (subha) or inauspicious (asubha) dispositions. The stoppage (samvara) of auspicious (subha) or inauspicious (asubha) dispositions is the cause of psychic-stoppage (bhava samvara) of merit (punya) and demerit (papa). The psychic-stoppage (bhava samvara) of merit (punya) and demerit (papa) results in material-stoppage (dravya samvara). . . . . . . . . . . . . . . . . . . . . . . . . 271

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Pancastikaya-samgraha निर्जरा पदार्थ The Dissociation or Shedding (nirjara) निर्जरा पदार्थ का व्याख्यान - The description of dissociation or shedding (nirjara) - संवरजोगेहिं जुदो तवेहिं जो चिट्ठदे बहुविहेहिं / कम्माणं णिज्जरणं बहुगाणं कुणदि सो णियदं // 144 // संवरयोगाभ्यां युक्तस्तपोभिर्यश्चेष्टते बहुविधैः / कर्मणां निर्जरणं बहुकानां करोति स नियतम् // 144 // अन्वयार्थ - [संवरयोगाभ्याम् युक्तः] संवर और योग से (शुद्धोपयोग से) युक्त ऐसा [यः] जो जीव [ बहुविधैः तपोभिः चेष्टते ] बहुविध तपों सहित वर्तता है, [सः] वह [नियतम् ] नियम से [ बहुकानाम् कर्मणाम्] अनेक कर्मों की [निर्जरणं करोति ] निर्जरा करता है। The soul (jiva) which is equipped with stoppage (samvara) and 'yoga', i.e., pure-cognition (suddhopayoga), and which engages in various kinds of austerities (tapa), as a rule, causes the dissociation or shedding (nirjara) of numerous karmas. EXPLANATORY NOTE Stoppage (samvara) is getting rid of the auspicious (subha) or the inauspicious (asubha) dispositions. "Yoga' means pure-cognition (suddhopayoga). When the man equipped with both these attributes performs external (bahya) as well as internal (abhyantara) austerities (tapa), he causes the dissociation (nirjara) of numerous karmas. The six kinds of external (bahya) austerities (tapa) are fasting - . . . . .. . . . . . . . . . .. . .. . . . . 272

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Verse 144 anasana, reduced diet - avamaudarya, special restrictions while seeking food - vrttiparisamkhyana, giving up stimulating and delicious food - rasaparityaga, lonely habitation - viviktasayyasana, and mortification of the body-kayaklesa. The six kinds of internal (abhyantara) austerities (tapa) are expiation - prayascitta, reverence - vinaya, service - vaiyavittya, study - svadhyaya, renunciation -vyutsarga, and meditation-dhyana. Stoppage (samvara) weakens the power of the karmas. Pure-cognition (suddhopayoga) thrives on external (bahya) as well as internal (abhyantara) austerities (tapa). It constitutes psychic-dissociation (bhava nirjara). Due to the effect of psychic-dissociation (bhava nirjara), dissociation of the previously bound and already weakened material-karmas takes place and that is called material-dissociation (dravya nirjara). Acarya Nemicandra's Dravyasamgraha: जहकालेण तवेण य भुत्तरसं कम्मपुग्गलं जेण / भावेण सडदि णेया तस्सडणं चेदि णिज्जरा दुविहा // 36 // जिस आत्मा के परिणामरूप भाव से कर्मरूपी पुद्गल फल देकर नष्ट होते हैं वह तो भाव-निर्जरा है और सविपाक निर्जरा की अपेक्षा से यथाकाल अर्थात् काल-लब्धिरूप काल से तथा अविपाक निर्जरा की अपेक्षा से तप से, जो कर्मरूप पुद्गलों का नष्ट होना है सो द्रव्य-निर्जरा है। Dispositions of the soul to get rid of the karmic matter already bound with it constitute the subjective shedding of the karmas (bhava nirjara). The actual dissociation of the karmic matter from the soul, either when it falls off by itself on fruition - savipaka, akama - or when it is annihilated through austerities (tapa) - avipaka, sakama - is the objective shedding of the karmas (dravya nirjara). Thus nirjara should be known as of two kinds. . . . . . . . . . . 273

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Pancastikaya-samgraha निर्जरा के मुख्य कारण का कथन - The main cause of dissociation or shedding (nirjara) - जो संवरेण जुत्तो अप्पट्ठपसाधगो हि अप्पाणं / मुणिऊण झादि णियदं णाणं सो संधुणोदि कम्मरयं // 145 // ___ यः संवरेण युक्तः आत्मार्थप्रसाधको ह्यात्मानम् / ज्ञात्वा ध्यायति नियतं ज्ञानं स संधुनोति कर्मरजः // 145 // अन्वयार्थ - [संवरेण युक्तः ] संवर से युक्त ऐसा [ यः] जो जीव, [आत्मार्थप्रसाधकः हि ] वास्तव में आत्मार्थ का प्रसाधक (स्वप्रयोजन का प्रकृष्ट साधक] वर्तता हुआ, [आत्मानम् ज्ञात्वा ] आत्मा को जानकर (अनुभव करके) [ज्ञानं नियतं ध्यायति ] ज्ञान को निश्चलरूप से ध्याता है, [ सः] वह [कर्मरजः] कर्मरज को [ संधुनोति ] खिरा देता है। That soul (jiva) which, fortified with stoppage (samvara), gets genuinely immersed in the soul-nature and, after knowing the soul, meditates, without wavering, on soulknowledge, sheds the dirt of the karmas. EXPLANATORY NOTE For dissociation of the karmas, the soul (jiva) must first be fortified with stoppage (samvara). The soul (jiva) fortified with stoppage (samvara) is freed from the auspicious (subha) or the inauspicious (asubha) dispositions. Next, the soul acquires knowledge of the nature (svabhava) of the objects (vastu) to know what needs to be accepted (upadeya) and what needs to be rejected (heya). The soul gets detached from everything that does not belong to it and gets engrossed in that which is favourable to it. The ascetic (sramana, muni) gets immersed in own-soul (atma); he . . . . . . . .. . . . . . . . . . .. . .. . 274

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Verse 145-146 experiences nothing but own-soul (atma). When the distinction between the quality (guna) and the possessor-of-quality (guni) vanishes, he experiences, without wavering, the soul-knowledge through own-soul (atma). This is the supreme meditation (dhyana). Such meditation on the pure-soul results in dissociation of the previously bound karmas. In essence, meditation (dhyana) is the cause of dissociation (nirjara) of the karmas. ध्यान के स्वरूप का कथन - The nature of meditation (dhyana) - जस्स ण विज्जदि रागो दोसो मोहो व जोगपरिकम्मो / तस्स सुहासुहडहणो झाणमओ जायए अगणी // 146 // यस्य न विद्यते रागो द्वेषो मोहो वा योगपरिकर्म / तस्य शुभाशुभदहनो ध्यानमयो जायते अग्निः // 146 // अन्वयार्थ - [यस्य] जिसे [ मोहः रागः द्वेषः ] मोह, राग और द्वेष [न विद्यते ] नहीं हैं [ वा] तथा [योगपरिकर्म ] योगों का सेवन नहीं है (अर्थात् मन-वचन-काय के प्रति उपेक्षा है) [तस्य] उसके [शुभाशुभदहनः] शुभाशुभ को जलाने वाली [ध्यानमयः अग्निः ] ध्यानमय अग्नि [जायते ] प्रगट होती है। In the ascetic (Sramana, muni) who is rid of delusion (moha), attachment (raga) and aversion (dvesa), and free from the activities (yoga) - of the mind (mana), the speech (vacana) and the body (kaya) - flames forth the . . . . . . . . . . . . . . . . . . . . . . . . 275

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Pancastikaya-samgraha fire of meditation (dhyana) that burns down the karmas, auspicious (subha) and inauspicious (asubha). EXPLANATORY NOTE The verse expounds the nature of meditation (dhyana). Consciousness (cetana) when engaged, without wavering, on pure soul-nature is meditation (dhyana). How is meditation (dhyana) attained? The 'yogi' - advanced ascetic-gets detached from all external objects, including the body, the result of the rise of the perception-deluding (darsanamohaniya) and the conduct-deluding (caritramohaniya) karmas. He reckons that the experience of the pure-soul is possible only when the soul is rid of delusion (moha), attachment (raga) and aversion (dvesa). 'Yoga' means the activities of the mind (mana), the speech (vacana) and the body (kaya). The 'yogi' who entertains dispositions neither of delusion (moha), attachment (raga) and aversion (dvesa), nor of yoga' is fit for meditation (dhyana). Meditation (dhyana) is the fire that burns down the fuel of karmas. Just as even a small blaze has the power to burn down a huge stock of fuel, similarly, the fire of meditation, when aided by the strong wind of the soul rid of wrong-belief (mithyadarsana) and passions (kasava) and by the fuel - in form of 'ghee' or clarified-butter that the supreme and amazing happiness of the soul provides - has the power to burn down the heap of karmas, with all their primary (mula) and secondary (uttara) classes (prakrti), in no time. For those born in this 'kali'age (the fifth aeon, called dusama") it has been said, "The Scripture is without a shore, the life is short, and the intellect is dim; study only that which is able to put an end to life's decay and death." 276

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Verse 147 बन्ध पदार्थ The Bondage (bandha) बन्ध पदार्थ का व्याख्यान - The description of bondage (bandha) - जं सुहमसुहमुदिण्णं भावं रत्तो करेदि जदि अप्पा / सो तेण हवदि बद्धो पोग्गलकम्मेण विविहेण // 147 // यं शुभमशुभमुदीर्णं भावं रक्तः करोति यद्यात्मा / स तेन भवति बद्धः पुद्गलकर्मणा विविधेन // 147 // अन्वयार्थ - [ यदि] यदि [आत्मा] आत्मा [ रक्तः ] रक्त (विकारी-रागी) वर्तता हुआ [ उदीर्णं ] उदित, प्रकट हुये [ यत् शुभम् अशुभम् भावम् ] शुभ या अशुभ भाव को [ करोति ] करता है, तो [ सः] वह आत्मा [ तेन ] उस भाव द्वारा [विविधेन पुद्गलकर्मणा] विविध पुद्गलकर्मों से [बद्धः भवति ] बद्ध होता है। If the soul (atma), sullied with dispositions (bhava) of attachment (raga), etc., due to being bound with karmas, engages in auspicious (subha) and inauspicious (asubha) activities on rise of such dispositions (bhava), then, it gets into bondage (bandha) with material-karmas (pudgala karma). EXPLANATORY NOTE The (worldly) soul (atma), from beginningless time, is sullied with bound karmas. When the bound karmas come to fruition, these give rise to dispositions (bhava) of attachment (raga), etc. The soul (atma) falls prey to such dispositions (bhava) and engages further in . . . . . . .. . .. . . . . . . . . . . .. . 277

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Pancastikaya-samgraha activities, auspicious (subha) and inauspicious (asubha). Due to the instrumental cause of dispositions (bhava) of attachment (raga), etc., the soul gets into bondage (bandha) with fresh material-karmas (pudgala karma). It means that the soul (atma) gets into a state of greasiness (snigdhata) due to dispositions of attachment (raga), etc., and engenders, in itself, auspicious (subha) and inauspicious (asubha) transformation. This is psychic-bondage (bhavabandha). As the matter-molecules (pudgala), turned into auspicious (subha) and inauspicious (asubha) karmas, get into reciprocal (anyonya) bondage with the soul (atma), the material-bondage (dravyabandha) takes place. The soul (atma) that is rid of dispositions (bhava) of attachment (raga) and aversion (dvesa) does not get bound with new material-karmas (dravyakarma). This establishes the fact that the cause of materialbondage (dravyabandha) is psychic-bondage (bhavabandha). Impure-cognition (asuddhopayoga) of the soul (jiva) in form of attachment (raga) is the real bondage - psychic-bondage (bhavabandha); material-bondage (dravyabandha) is conventional bondage. In real sense, the karmic matter, by its own nature, is the doer (karta) of various kinds of material-karmas; the soul (jiva) is not the doer (karta) of the material-karmas. Acarya Kundakunda's Pravacanasara: उपयोगो यदि हि शुभः पुण्यं जीवस्य संचयं याति / अशुभो वा तथा पापं तयोरभावे न चयोऽस्ति // 2-64 // आत्मा के जो निश्चयकर दान-पूजा-क्रियादि रूप चैतन्य-विकारमय अशुद्ध परिणाम - शुभोपयोग - होता है उस समय साता को उत्पन्न करने वाला पुण्य-रूप पुद्गल-वर्गणा पिण्ड इकट्ठा होकर आत्मा के प्रदेशों में बंधपने को प्राप्त होता है अथवा उसी प्रकार जिस समय आत्मा के मिथ्यात्व-विषयकषायादि रूप अशुभोपयोग होता है तो असाता को करने वाला पाप-रूप पुद्गल-वर्गणा पिण्ड आकर बंधता है। उन शुभोपयोग और अशुभोपयोग परिणामों के नाश होने पर परद्रव्य का संचय-रूप बंध नहीं होता है। . . . . . . . . . . . . . . . . . . . . . . . . 278

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Verse 147 When the soul (jiva) is engaged in auspicious-cognition (subhopayoga), like giving of gifts and adoration of the Supreme Beings, there is certainly the bondage of meritorious (punya) karmas. When the soul (jiva) is engaged in inauspiciouscognition (asubhopayoga), like evil passions and sensegratification, there is certainly the bondage of demeritorious (papa) karmas. When the soul (jiva) is not engaged in either cognition, no bondage of material karmas takes place Acarya Nemicandra's Dravyasamgraha: बज्झदि कम्म जेण दु चेदणभावेण भावबंधो सो / कम्मादपदेसाणं अण्णोण्णपवेसणं इदरो // 32 // जिन चेतन परिणामों से कर्म बंधता है वह तो भावबन्ध है, और कर्म तथा आत्मा के प्रदेशों का एकमेव होना अर्थात् आत्मा द्वारा पुद्गल कर्मों का ग्रहण करना द्रव्यबन्ध है। Dispositions of the soul, like perverted faith actuated by passions, cause psychic bondage (bhavabandha), and the interpenetration of the karmic matter with the space-points of the soul is termed as material bondage (dravyabandha). . . . . . . . . . . . . . . . . . . . . . . . . 279

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Pancastikaya-samgraha बन्ध के बहिरंग और अंतरंग कारण - The external and internal causes of bondage (bandha) - जोगणिमित्तं गहणं जोगो मणवयणकायसंभूदो / भावणिमित्तो बंधो भावो रदिरागदोसमोहजुदो // 148 // योगनिमित्तं ग्रहणं योगो मनोवचनकायसंभूतः / भावनिमित्तो बन्धो भावो रतिरागद्वेषमोहयुतः // 148 // अन्वयार्थ - [ योगनिमित्तं ग्रहणम् ] ग्रहण का (कर्मग्रहण का) निमित्त योग है, [योगः मनोवचनकायसंभूतः ] योग मन-वचन-काय जनित (आत्मप्रदेश परिस्पंद-रूप) है। [ भावनिमित्तः बंधः ] बंध का निमित्त भाव है, [ भावः रतिरागद्वेषमोहयुतः ] भाव रति-राग-द्वेष-मोह से युक्त (आत्मपरिणाम) है। The external-instrumental-cause (bahiranga-nimitta) of taking in of material-karmas is the activity (yoga). The activities of the mind (mana), the speech (vacana), and the body (kaya) constitute 'yoga'; the activities cause vibrations in the space-points (pradesa) of the soul (atma). The dispostions (bhava) of liking (rati), attachment (raga), aversion (dvesa) and delusion (moha) that the soul (atma) engenders are the internal instrumental-cause (antaranga-nimitta) of bondage (bandha). EXPLANATORY NOTE The taking in of material-karmas that exist in the same space-points as the soul (atma) is due to the activities - 'yoga'-of the mind (mana), the speech (vacana), and the body (kaya). 'Yoga' causes vibrations in 280

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Verse 148 the space-points (pradesa) of the soul (atma) and makes it fit to enter into reciprocal (anyonya) bondage with the karmic-matter (karma pudgala). The activities - 'yoga'-are the external-instrumental-cause (bahiranga-nimitta) of bondage (bandha). Due to the dispostions (bhava) of enjoyment (rati), attachment (raga), aversion (dvesa) and delusion (moha) that the soul (atma) engenders, the matter (pudgala) fit to turn into karmas gets transformed into appropriate karmas. The dispostions (bhava) of the soul (atma) are the internal-instrumental-cause (antaranga-nimitta) of bondage (bandha). The word 'rati' - liking - connotes the quasi-passions (nokasaya) of liking (rati), laughter (hasya), female-sex-passion (striveda), male-sexpassion (punveda), and neuter-sex-passion (napumsakaveda). The word 'raga' - attachment - connotes the passions (kasaya) of deceitfulness (maya) and greed (lobha). The word 'dvesa'- aversion - connotes the passions (kasaya) of anger (krodha) and pride (mana), and quasi-passions (nokasaya) of disliking (arati), sorrow (soka), fear (bhaya) and disgust (jugupsa). The word 'moha'- delusion - connotes wrong-belief (darsanamoha or mithyadarsana). The activity (yoga) causes nature-bondage (prakrtibandha) and spacebondage (pradesabandha), and the passions (kasaya) cause durationbondage (sthitibandha) and fruition-bondage (anubhavabandha). Acarya Umasvami's Tattvarthasutra: सकषायत्वाज्जीवः कर्मणो योग्यान्पुद्गलानादत्ते स बन्धः // 8-2 // जीव कषायसहित होने से कर्म के योग्य पुद्गल परमाणुओं को ग्रहण करता है, वह बन्ध है। The living being - jiva, the soul - actuated by passions (kasaya), retains particles of matter (pudgala) fit to turn into karmas. This is bondage (bandha). . . . . . . . . . . 281

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Pancastikaya-samgraha Acarya Pujyapada's Samadhitantram: प्रयत्नादात्मनो वायुरिच्छाद्वेषप्रवर्तितात् / वायोः शरीरयंत्राणि वर्तन्ते स्वेषु कर्मसु // 103 // आत्मा के राग और द्वेष की प्रवृत्ति से होने वाले प्रयत्न से वायु उत्पन्न होती है - वायु का संचार होता है। वायु के संचार से शरीर-रूपी यंत्र अपने-अपने कार्य करने में प्रवृत्त होते हैं। Due to imperfections of attachment and aversion in the soul, caused by past karmic bonds, there is tendency toward activity - of the mind, the speech and the body. Due to this tendency, there are vibrations in the space-points of the soul, and these vibrations set into motion the air in the body. Due to movement of this air, different parts of the body-machine start performing their respective functions. . . . . . . . . . . . . . . . 282

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Verse 149 रागादि द्रव्यकर्म भी बन्ध के बहिरंग निमित्त हैं - The dispositions of attachment (raga), etc., are also the causes of bondage (bandha) - हेदू चदुव्वियप्पो अट्ठवियप्पस्स कारणं भणिदं / तेसिं पि य रागादी तेसिमभावे ण बझंति // 149 // हेतुश्चतुर्विकल्पोऽष्टविकल्पस्य कारणं भणितम् / तेषामपि च रागादयस्तेषामभावे न बध्यन्ते // 149 // अन्यवार्थ - [चतुर्विकल्पः हेतुः] (द्रव्यमिथ्यात्वादि) चार प्रकार के हेतु [अष्टविकल्पस्य कारणम् ] आठ प्रकार के कर्मों के कारण [भणितम् ] कहे गये हैं, [ तेषाम् अपि च] उनके भी [ रागादयः] (जीव के) रागादिभाव कारण हैं, [ तेषाम् अभावे ] रागादिभावों के अभाव में [न बध्यन्ते ] (जीव से कर्म) नही बंधते हैं। Four causes have been mentioned for bondage of the eight kinds of karmas. These four causes are due to the soul's dispositions of attachment, etc. Without such dispositions, the soul does not get into bondage (bandha). EXPLANATORY NOTE The Scripture outlines four causes - wrong-belief (mithyadarsana), non-abstinence (avirati), passions (kasaya) and activities (yoga) - for bondage (bandha) of the eight kinds of karmas. Now, these four causes arise due to the soul's dispositions of attachment, etc. Without such dispositions, the soul does not get into bondage with the karmas. Mere presence of the karmic-molecules (pudgala) of wrong-belief (mithyadarsana), non-abstinence (avirati), passions (kasaya) and activities (yoga), does not result in bondage of the soul. The soul's dispositions of attachment, etc., are the real cause of bondage (bandha). . . . . . . . . . . . . . . . . . . . . . . . . 283

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Pancastikaya-samgraha Belief in substances ascertained as these are is right faith (samyagdarsana). Wrong-belief (mithyadarsana) is the opposite of right faith (samyagdarsana). Abstinence (virati) is desisting from injury (himsa). Non-abstinence (avirati) must he understood to be the opposite of abstinence. Nonabstinence (avirati) is of twelve kinds, relating to the six classes of embodied souls or beings, and the six senses, mind included. The six types of living beings are the five kinds of immobile beings, namely, earth-bodied, water-bodied, fire-bodied, air-bodied and plant-bodied, and the mobile beings. There are four primary passions (kasaya) - anger (krodha), pride (mana), deceitfulness (maya) and greed (lobha). These become sixteen after accounting for their subdivisions. The sixteen passions (kasaya) and the nine quasi-passions (nokasaya), together, constitute twentyfive passions. Activities (yoga) are three: bodily activity (kayayoga), mental activity (manoyoga) and speech activity (vacanayoga). Acarya Kundakunda's Pravacanasara: रत्तो बंधदि कम्मं मुच्चदि कम्मेहिं रागरहिदप्पा / एसो बंधसमासो जीवाणं जाण णिच्छयदो // 2-87 // जो जीव परद्रव्य में रागी है वही ज्ञानावरणादि कर्मों को बांधता है और जो रागभावकर रहित है वह सब कर्मों से मुक्त होता है। निश्चयनयकर संसारी आत्माओं के यह रागादि विभावरूप अशुद्धोपयोग ही भावबन्ध है ऐसा बन्ध का संक्षेप कथन तू समझ। The soul (jiva) with attachment (raga) toward the external objects makes bonds with karmas and the soul without attachment toward the external objects frees itself from bonds of karmas. Certainly, the impure-cognition (asuddhopayoga) of the soul (jiva) is the cause of bondage; know this as the essence of bondage. @ @ . . . . . . . . . . . . . 284

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Verse 150-151 मोक्ष पदार्थ The Liberation (moksa) द्रव्यकर्ममोक्ष का हेतुभूत परम-संवर-रूप भावमोक्ष का स्वरूप - With no fresh bondage of material-karmas, the soul attains psychic-liberation (bhava-moksa) - हेदुमभावे णियमा जायदि णाणिस्स आसवणिरोधो / आसवभावेण विणा जायदि कम्मस्स दु णिरोधो // 150 // कम्मस्साभावेण य सव्वण्हू सव्वलोगदरिसी य / पावदि इंदियरहिदं अव्वाबाहं सुहमणतं // 151 // हेत्वभावे नियमाज्जायते ज्ञानिनः आस्रवनिरोधः / आस्रवभावेन विना जायते कर्मणस्तु निरोधः // 150 // कर्मणामभावेन च सर्वज्ञः सर्वलोकदर्शी च / प्राप्नोतीन्द्रियरहितमव्याबाधं सुखमनन्तम् // 151 // अन्वयार्थ - [हेत्वभावे] (मोह-राग-द्वेषरूप) हेतु का अभाव होने से [ ज्ञानिनः ] ज्ञानी को [ नियमात् ] नियम से [ आस्रवनिरोधः जायते ] आस्रव का निरोध होता है [ तु] और [ आस्वभावेन विना] आस्रव-भाव के अभाव में [कर्मणः निरोधः जायते ] कर्म का निरोध होता है। [च] और [कर्मणाम् अभावेन ] कर्मों का अभाव होने से वह [ सर्वज्ञः सर्वलोकदर्शी च] सर्वज्ञ तथा सर्वलोकदर्शी होता हुआ [इन्द्रियरहितम्] इन्द्रियरहित, [अव्याबाधम् ] अव्याबाध, [अनन्तम् सुखम् प्राप्नोति ] अनन्त सुख को प्राप्त करता है। In the absence of the cause (hetu) of bondage (bandha) [delusion (moha), attachment (raga) and aversion . . . . . . . . . . . . . . . . . . . . . . . . 285

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Pancastikaya-samgraha (dvesa)], the knowledgeable-soul (jnani), as a rule, is shielded from the influx (asrava) of karmas, and in the absence of the influx (asrava), (fresh) karmas do not bind with it. With the absence of karmas, the soul (atma) becomes all-knowing (sarvajna) and the three-worlds reflect in it. It becomes sense-indepenent (atindriya), free-from-obstructions (avyabadha), and enjoys infinitebliss (ananta-sukha). EXPLANATORY NOTE The verse describes the psychic-liberation (bhava-moksa), the cause of dravya-liberation (dravya-moksa). The cause of the influx (of karmas) is the soul's disposition (bhava) due to delusion (moha), attachment (raga) and aversion (dvesa). The knowledgeable-soul (jnani), as a rule, is shielded from such dispositions and, therefore, from the influx (of karmas). When there is no influx, the fresh karmas do not bind with the soul. With the absence of karmas, the soul becomes all-knowing (sarvajna) and all-perceiving (sarvadarbi). It then enjoys infinite-bliss (ananta-sukha) that is freefrom-obstructions (avyabadha) and sense-indepenent (atindriya). This state of the soul (atma) is psychic-liberation (bhava-moksa). Knowledge-activity takes two forms: the activity of knowing - jnaptikriya, and the activity of transformation-by-the-known - jneyarthaparinamanakriya. The activity of knowing - jnaptikriya - knows without attachment (raga) and aversion (dvesa). The activity of transformation-by-the-known - jneyarthaparinamanakriya - knows with attachment (raga) and aversion (dvesa). The activity of knowing -jnaptikriya - does not cause the bondage of karma; the activity of transformation-by-the-known - jneyarthaparinamanakriya - causes the bondage of karma.1 1. see Vijay K. Jain (2018), Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 64-65. . . . . . . . . . . . . . . . . . . . . . . . . 286

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Verse 150-151 The knowledgeable-soul (jnani) sees and knows all objects-ofknowledge (jneya), but neither accepts nor rejects these objects-ofknowledge; these do not cause transformations in it. It, therefore, remains free from the influx (of karmas). In the absence of the influx (asrava), the (fresh) karmas do not bind with it. With the utter destruction of the deluding (mohaniya) karmas, the soul becomes pristine and it attains, for up to one muhurta, the twelfth stage called ksinakasaya. Immediately after that, knowledge- and perceptioncovering karmas and obstructive karmas are simultaneously destroyed and it attains omniscience (kevalajnana). The soul (atma) whose pure-consciousness (ananta-caitanya) and infinite-strength (ananta virya) were hitherto covered attains the state of perfectknowledge (kevalajnana), and perception of unimaginable splendour and magnificence. This explains psychic-liberation (bhava-moksa). Acarya Umasvami's Tattvarthasutra: मोहक्षयाज्ज्ञानदर्शनावरणान्तरायक्षयाच्च केवलम् // 10-1 // मोह का क्षय होने से (अन्तर्मुहूर्त पर्यन्त क्षीणकषाय नामक गुणस्थान प्राप्त करने के बाद) और ज्ञानावरण, दर्शनावरण तथा अन्तराय इन तीन कर्मों का एक साथ क्षय होने से केवलज्ञान उत्पन्न होता है। Omniscience or perfect knowledge - kevalajnana - is attained on destruction of delusion (moha), and on destruction of knowledge-covering (nanavarana), perception-covering (darsanavarana) and obstructive (antaraya) karmas. . . . . . . . . . . 287

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Pancastikaya-samgraha द्रव्यकर्ममोक्ष के हेतुभूत परम-निर्जरा-रूप ध्यान का स्वरूप - Supreme meditation (dyana) is the cause of the dissociation (nirjara) of all karmas - दंसणणाणसमग्गं झाणं णो अण्णदव्वसंजुत्तं / जायदि णिज्जरहेदू सभावसहिदस्स साधुस्स // 152 // दर्शनज्ञानसमग्रं ध्यानं नो अन्यद्रव्यसंयुक्तम् / जायते निर्जराहेतुः स्वभावसहितस्य साधोः // 152 // अन्वयार्थ - [स्वभावसहितस्य साधोः] स्वभाव-सहित साधु को (स्वभाव परिणत केवली-भगवान् को) [ दर्शनज्ञानसमग्रं] दर्शन-ज्ञान से सम्पूर्ण और [नो अन्यद्रव्यसंयुक्तम् ] अन्यद्रव्य से असंयुक्त ऐसा [ध्यानं] ध्यान [ निर्जराहेतुः जायते ] निर्जरा का हेतु होता है। The ascetic (sadhu) established in own-nature (svabhava) - the Omniscient Lord (kevali) - owns perfect perception (darsana) and knowledge (jnana). His (supreme) meditation (dhyana), rid of all external substances (dravya), is the cause of dissociation (nirjara) of karmas EXPLANATORY NOTE The Omniscient Lord (kevali) is in the state of psychic-liberation (bhava-moksa). He does not experience happiness or misery dependent on the senses (indriya) or the fruition of the karmas. All substances (dravya) and their modes (paryaya) reflect directly (and simultaneously) in the perfect-knowledge (kevalajnana) of the Omniscient Lord. This is possible because the soul, on destruction of karmas that hinder its natural power, on its own, attains omniscience (kevalajnana) - infinite, indestructible, perfect knowledge - that . . . . . . . . . . . . . .. . . . . . . . . . . . .. 288

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Verse 152-153 knows all substances of the three worlds and the three times directly and simultaneously, in respect of their substance (dravya), place (ksetra), time (kala), and being (bhava). The Omniscient Lord attains the light of knowledge that is steady like the light of the jewel. It neither accepts nor rejects the objects-ofknowledge (jneya) and the objects-of-knowledge do not cause transformation in the soul. The soul experiences only the nature of own soul by own soul, utterly indifferent to all external objects. As objects like the pot and the board get reflected in the mirror without the mirror wanting to reflect these, all objects-of-knowledge (jneya) of the three times get reflected in the knowledge of the Omniscient Lord without him having any desire to know these. He is just the knower Gjnata) and the seer (drsta). The knowing soul is utterly different from all foreign objects; only empirically, there is the relationship of the knower (jnayaka) and the known (jneya).1 The experience of the nature of own soul by own soul, utterly indifferent to all external objects, is the supreme meditation (dhyana), the cause of dissociation (nirjara) of karmas. द्रव्यकर्ममोक्ष के स्वरूप का कथन - The nature of final liberation (dravya-moksa) - जो संवरेण जुत्तो णिज्जरमाणोध सव्वकम्माणि / ववगदवेदाउस्सो मुयदि भवं तेण सो मोक्खो // 153 // यः संवरेण युक्तो निर्जरयन्नथ सर्वकर्माणि / व्यपगतवेद्यायुष्को मुञ्चति भवं तेन स मोक्षः // 153 // 1. see Vijay K. Jain (2018), Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 41. . . . . . . . . . . 289

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Pancastikaya-samgraha अन्वयार्थ - [यः संवरेण युक्तः] जो संवर से युक्त है ऐसा (केवलज्ञान प्राप्त) जीव [ निर्जरयन् अथ सर्वकर्माणि ] सर्व-कर्मों की निर्जरा करता हुआ [व्यपगतवेद्यायुष्कः] वेदनीय और आयु रहित होकर [भवं मुश्चति ] भव al (71406f Bit TT06Hf ) geal, [] FHICH [ A: HTAT:] वह मोक्ष है। The soul (jiva), equipped with the stoppage (samvara), sheds all karmas. It sheds the feeling-producing (vedaniya) and the life-determining (ayuh) karmas and then frees itself from transmigration (samsara, bhava) [by shedding the physique-making (nama) and the statusdetermining (gotra) karmas). This is the attainment of liberation (moksa). EXPLANATORY NOTE The soul (jiva) in the state of psychic-liberation (bhava-moksa) is equipped with supreme stoppage (samvara) and as such there is the absence of the cause of bondage. Due to the supreme meditation (dhyana) of such a soul, the shedding (nirjara) of the still-remaining, non-destructive (aghati) karmas - feeling-producing (vedaniya), lifedetermining (ayuh), physique-making (nama) and status-determining (gotra)- takes place. The "Tattvarthasutra', sutra 9-29, mentions that the last two kinds of meditation - the virtuous (dharmya) and the pure (sukla) - are the causes of liberation. Sutra 9-37, mentions that the first two types of pure meditation -sukladhyana - are attained by the saints who know the Scripture - purvavid or srutakevali. Sutra 9-38, mentions that the last two types of pure meditation - sukladhyana - arise in the Omniscient (kevali). Acarya Pujyapada in 'Sarvarthasiddhi' (p. 360-361) explains how the Omniscient (kevali) embraces the last two types of pure meditation - 290

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Verse 153 sukladhyana: The pure soul of the Tirthankara or other Omniscient (kevali) shines like the sun coming out of the clouds. It is worthy to be venerated and worshipped by the lords of the world. And now the Omniscient Lord moves from place to place preaching the Truth to the world up to a maximum period of a little less than purvakoti years. When the duration of his life-determining (ayuh) karma is within one muhurta, and the feeling-producing (vedaniya), the body-making (nama) and the status-determining (gotra) karmas are of the same duration, he gives up entirely the activities of the speech, the mind and the gross body. Taking help from slight bodily activity, he embraces the third type of pure meditation of subtle activity - suksmakriyapratipati. In case the duration of his life-determining (ayuh) karma is within one muhurta, but the duration of the feeling-producing (vedaniya), the body-making (nama) and the status-determining (gotra) karmas is more, with remarkable exertion, he makes the duration of these three karmas same as the life-determining (ayuh) karma. He is endowed with the wonderful capacity by which stupendous stoppage is affected. He performs expansion of the soul which is capable of ripening the karmas very quickly and destroying or reducing these; this is called kevali-samudghatal. Here he practises comprehensive pervasion in the form of a stick (danda), a door (kapata), an oblong (pratara), and filling up the universe (lokapurana), in four instants and contracting to his former size immediately in another four instants. He thus makes the duration of all the four karmas equal, and through subtle bodily activity embraces the meditation of subtle activity - suksmakriyapratipati. And after that he commences the meditation of 1. "kevali-samudghata': The Omniscient emanates from his body the spatial units of his soul, without wholly discarding the body, for the purpose of levelling down the duration of the other three non-destructive karmas to that of the age-karma. The soul fills up the entire universe and contracts back to the size of the body in eight instants, just prior to attaining liberation. . . . . . . . . . . 291

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Pancastikaya-samgraha complete destruction of activity - vyuparatakriyanivarti, also called samucchinnakriyanivarti. This entails complete destruction of activity as there is disappearance of respiration and movement and vibration of the spatial units of the soul, arising from activities (yoga) of the body, the mind and the speech-organ. In this stage of meditation there is complete annihilation of influx (asrava) of all kinds of bondage (of karmas). And in the Omniscient-without-activity - ayogakevali, endowed with the capacity of annihilating all karmas, there arise perfect-conduct (yathakhyata caritra), knowledge (jnana), and faith (darsana), which are capable of destroying all kinds of cobwebs of worldly suffering, and which constitute the immediate cause of complete emancipation or final liberation. Thus, the saint in the fourteenth stage burns all karmas with the powerful fire of concentration, becomes purified like 24-carat gold, freed from dirt and other alloys, and attains eternal bliss. The two kinds of pure meditation (sukladhyana) - suksmakriyapratipati and vyuparatakriyanivarti - cause complete stoppage (samvara) of the new karmas and also dissociation (nirjara) of the old karmas. (see also "Tattvarthasutra', p. 397-398.) With utter destruction of all karmas, the soul gets liberated; it attains liberation (moksa). Liberation implies complete destruction of the material-karmas (dravyakarma), quasi-karmas (nokarma), and psychic-karmas (bhavakarma). The worldly soul is with bondage of karmas; it is thus dependent from a certain point-of-view. The same soul, on utter destruction of all karmas, becomes independent. This explains the liberation (moksa) of the soul. 292

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Verse 154 मोक्षमार्गप्रपञ्चसूचिका चूलिका Brief Explanation of The Path to Liberation मोक्षमार्ग के स्वरूप का कथन - The path-to-liberation (moksa-marga) - जीवसहावं णाणं अप्पडिहददंसणं अणण्णमयं / चरियं च तेसु णियदं अत्थित्तमणिंदियं भणियं // 154 // जीवस्वभावं ज्ञानमप्रतिहतदर्शनमनन्यमयम् / चारित्रं च तयोर्नियतमस्तित्वमनिन्दितं भणितम् // 154 // अन्वयार्थ - [जीवस्वभावं] जीव का स्वभाव [ अप्रतिहत ज्ञानम् ] अप्रतिहत (यथार्थ) ज्ञान और [ दर्शनम् ] दर्शन है - [अनन्यमयम् ] जो कि (जीव से) अनन्यमय है। [तयोः] उन ज्ञान-दर्शन में [नियतम् ] नियतरूप [अस्तित्वम् ] अस्तित्व [ अनिन्दितं] जो कि अनिन्दित है - [चारित्रं च भणितम् ] उसे (जिनेन्द्रों ने) चारित्र कहा है। The own-nature (svabhava) of the soul (jiva) is perfect knowledge (jnana) and perception (darsana); these are one (ananya) with the soul (jiva). To resolutely establish the soul in these (perfect knowledge (jnana) and perception (darsana)], rid of imperfections like attachment (raga), is conduct (caritra). [This is the path (marga) to liberation (moksa).] EXPLANATORY NOTE Conduct (caritra) is to get established in the own-nature (svabhava) of the soul (jiva). In reality, the own-nature (svabhava) of the soul (jiva) is 293

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Pancastikaya-samgraha knowledge (jnana) and perception (darsana) since these are one (ananya) with it. Knowledge (jnana) and perception (darsana) are inseparable from the soul's attribute of consciousness (cetana). Right conduct (samyakcaritra) is characterized by right faith (samyagdarsana) and right knowledge (samyagjnana). It is rid of all imperfections due to attachment (raga), etc. Such conduct is the path to liberation. The worldly souls (jiva) have two kinds of conduct (caritra): 1) based on the soul itself-svacaritra or svasamaya, and 2) based on the others - paracaritra or parasamaya. When established in soul's own nature of knowledge (jnana) and perception (darsana), the conduct (caritra) is based on the soul itself-svacaritra or svasamaya. When conditioned by the nature of the others, the conduct (caritra) is based on the others - paracaritra or parasamaya. The conduct (caritra) that is based on the soul itself - svacaritra or svasamaya - is rid of imperfections like attachment (raga), and constitutes the real path to liberation (moksa). Acarya Kundakunda's Samayasara: जीवो चरित्तदंसणणाणठिदो तं हि ससमयं जाणे / पोंग्गलकम्मपदेसट्ठिदं च तं जाण परसमयं // 1-2-2 // जो जीव शुद्ध दर्शन-ज्ञान-चारित्र में स्थित है, उसे निश्चय से स्वसमय जानो। और जो जीव पौद्गलिक कर्मप्रदेशों में स्थित है, उसको परसमय जानो। विशेष - जो जीव शुद्ध आत्माश्रित हैं, वे स्वसमय कहलाते हैं। अरिहन्त और सिद्ध ही स्वसमय हैं, क्षीणमोह गुणस्थान तक जीव परसमय है। Know that the soul (jiva) that rests on pure faith, knowledge, and conduct, is certainly the Real Self - svasamaya. The soul that rests in the space-points (pradesa) of the karmic matter is to be known as other than the Real Self - parasamaya. Note: The souls that rest on the pure self are called the Real Self. Only the Arhat and the Siddha are the Real Self. All other souls, up to the spiritual stage of 'destroyed delusion' (ksinamoha) are other than the Real Self. @ @ . . . . . . . . . . 294

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Verse 154-155 Acarya Kundakunda's Pravacanasara: संपज्जदि णिव्वाणं देवासुरमणुयरायविहवेहिं / जीवस्स चरित्तादो दंसणणाणप्पहाणादो // 1-6 // जीव को चारित्रगुण के आचरण से मोक्ष प्राप्त होता है। कैसे चारित्र से? सम्यग्दर्शन-ज्ञान हैं मुख्य जिसमें। किन विभूतियों सहित मोक्ष पाता है? स्वर्गवासी देव, पातालवासी देव तथा मनुष्यों के स्वामियों की संपदा सहित। The soul attains liberation (nirvana, moksa) by virtue of conduct (caritra), characterized by right faith (samyagdarsana) and right knowledge (samyagjnana). The path to liberation is accompanied by the glory of the lords of the heavenly devas (kalpavasi deva), other devas (bhavanavasi, vyantara and jyotiska deva), and humans. आत्मा के शुद्ध स्वभाव को ग्रहण करने से कर्मों का क्षय होता है - Conduct based on the own-nature of the soul leads to the destruction of karmas - जीवो सहावणियदो अणियदगुणपज्जओध परसमओ / जदि कुणदि सगं समयं पब्भस्सदि कम्मबंधादो // 155 // जीवः स्वभावनियतः अनियतगुणपर्यायोऽथ परसमयः / यदि कुरुते स्वकं समयं प्रभ्रस्यति कर्मबन्धात् // 155 // अन्वयार्थ - [जीवः ] जीव [ स्वभावनियतः] (द्रव्य-अपेक्षा से) स्वभावनियत होने पर भी [अनियतगुणपर्यायः अथ परसमयः] यदि अनियत गुण-पर्याय वाला हो तो परसमय है। [ यदि] यदि वह [स्वकं समयं कुरुते] (नियत गुण-पर्याय से परिणमित होकर) स्वसमय को करता है तो [कर्मबन्धात् ] कर्मबन्ध से [प्रभ्रस्यति ] छूटता है। . . . . . . . . . . . . . . . . . . . 295

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Pancastikaya-samgraha The soul (jiva), from the point-of-view of the substance - dravyarthika naya - is established in its own-nature (svabhava) [of perfect knowledge (jnana) and perception (darsana)]. If it exhibits qualities (guna) and modes (paryaya) that are not in tune with its own-nature (svabhava), it is 'parasamaya'- conduct (caritra) based on the other. If the same soul turns to 'svasamaya' - conduct (caritra) based on the soul itself - it gets freed from the karmic bondage. EXPLANATORY NOTE In this verse, the path to liberation has been shown as freeing the soul from the karmic bondage by adopting conduct (caritra) based on the own-nature (svabhava) of the soul - svasamaya. To get to this stage, conduct (caritra) based on the other - parasamaya - has to be discarded. The worldly soul (jiva), from the point-of-view of the substance - dravyarthika naya - is established in its own-nature (svabhava) of perfect knowledge (jnana) and perception (darsana). However, due to beginningless rise of the deluding (mohaniya) karmas it undergoes transformations; its cognition (upayoga) turns into impure-cognition (asuddhopayoga). It adopts conduct (caritra) based on the other - parasamaya - and lives with unnatural (vibhava) qualities (guna), like the sensory-knowledge (matijnana), and modes (paryaya), like the human-being (manusya) and the infernal-being (naraka). When the same soul (iva) gets rid of transformations due to the deluding (mohaniya) karmas, its cognition (upayoga) turns into pure-cognition (suddhopayoga). It then adopts conduct (caritra) based on the own-nature (svabhava) of the soul-svasamaya or svacaritra. Thus, when the soul (jiva), on getting the light of right-knowledge (samyagjnana), discards conduct (caritra) based on the other - parasamaya - and adopts conduct (caritra) based on the own-nature (svabhava) of the soul - svasamaya or svacaritra - it certainly gets 296

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Verse 155-156 freed from the karmic bondage. The conduct (caritra) which establishes the soul in its own-nature (svabhava) - svasamaya or svacaritra - is the real path to liberation. परचारित्र ग्रहण करने वाले का आचरण - The conduct (caritra) based on the others (paracaritra or parasamaya) - जो परदव्वम्मि सुहं असुहं रागेण कुणदि जदि भावं / सो सगचरित्तभट्ठो परचरियचरो हवदि जीवो // 156 // यः परद्रव्ये शुभमशुभं रागेण करोति यदि भावम् / स स्वकचरित्रभ्रष्टः परचरितचरो भवति जीवः // 156 // अन्वयार्थ - [यः] जो [ रागेण ] राग से [ परद्रव्ये ] परद्रव्य में [शुभम् अशुभम् भावम् ] शुभ या अशुभ भाव [ यदि करोति ] यदि करता है, [सः जीवः] वह जीव [स्वकचरित्रभ्रष्टः ] स्वचारित्र से भ्रष्ट (आत्मीक शुभाचरण से रहित) ऐसा [ परचरितचरः भवति ] परचारित्र का आचरण करने वाला होता है। The soul (jiva) that entertains auspicious (subha) or inauspicious (asubha) dispositions (bhava) due to attachment (raga) is devoid of the conduct (caritra) based on the own-nature (svabhava) of the soul - svasamaya or svacaritra. Such a soul exhibits conduct (caritra) based on the others - paracaritra or parasamaya. . . . . . . . . . . . . . . . . . . . . . . . . 297

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Pancastikaya-samgraha EXPLANATORY NOTE When on rise of the deluding (mohaniya) karmas the soul adopts cognition (upayoga) that is tinged with attachment (raga), it entertains dispositions (bhava) toward other substances that are either auspicious (subha) or inauspicious (asubha). Such a soul is said to be devoid of the conduct (caritra) based on the own-nature (svabhava) of the soul - svasamaya or svacaritra. The reason is that the conduct (caritra) based on the pure-soul-substance (svadravya) - pure-cognition (suddhopayoga) - is svasamaya or svacaritra, and the conduct based on the other substance (paradravya) - cognition (upayoga) tinged with attachment (raga) - is paracaritra or parasamaya. Acarya Pujyapada's Istopadesa: बध्यते मुच्यते जीवः सममो निर्ममः क्रमात् / तस्मात्सर्वप्रयत्नेन निर्ममत्वं विचिन्तयेत् // 26 // क्रम से, ममता-सहित जीव बंधता है और ममता-रहित जीव मुक्त होता है। इसलिये हर प्रकार से, पूरे प्रयत्न के साथ, निर्ममत्व स्वरूप का ही चिन्तवन The soul that entertains infatuation (mamatva) with the outside objects gets into bondage of karmas and the soul that entertains no such infatuation is freed from bondage. Try persistently, therefore, to renounce all infatuation. . . . . . . . 298

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Verse 157 परचारित्र बन्धहेतुभूत होने से मोक्षमार्ग नहीं है - The conduct based on the others does not constitute the path to liberation - आसवदि जेण पुण्णं पावं वा अप्पणोध भावेण / सो तेण परचरित्तो हवदि त्ति जिणा परूवंति // 157 // आस्रवति येन पुण्यं पापं वात्मनोऽथ भावेन / स तेन परचरित्रः भवतीति जिनाः प्ररूपयन्ति // 157 // अन्वयार्थ - [येन भावेन ] जिस भाव से [आत्मनः ] आत्मा को [ पुण्यं पापं वा] पुण्य अथवा पाप [अथ आस्त्रवति ] आस्रवित होते हैं, [ तेन] उस भाव द्वारा [ सः] वह (जीव) [ परचरित्रः भवति ] परचारित्र होता है - [इति ] ऐसा [जिनाः] जिन (सर्वज्ञदेव) [ प्ररूपयन्ति ] प्ररूपित करते हैं। The Omniscient Lords have expounded that the disposition (bhava) that causes the influx (asrava) of either merit (punya) or demerit (papa), makes the soul (jiva) 'paracaritra', i.e., with conduct (caritra) based on the others. EXPLANATORY NOTE Certainly, the soul (jiva) when tinged with auspicious (subha) disposition (bhava) has the influx of merit (punya), and when tinged with inauspicious (asubha) disposition (bhava), of demerit (papa). The disposition (bhava) that is the cause of the influx of merit (punya) or demerit (papa) makes the soul (jiva) 'paracaritra', i.e., with conduct (caritra) based on the others. This has been said by the Omniscient Lords. The inference is that the conduct (caritra) based on the others - paracaritra - is the path to bondage (bandha), not to liberation. . . . . . . . . . . . . . . . . . . . . . . . . 299

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Pancastikaya-samgraha स्वचारित्र ग्रहण करने वाले का स्वरूप - The conduct (caritra) based on the own-nature of the soul (svacaritra or svasamaya) - जो सव्वसंगमुक्को णण्णमणो अप्पणं सहावेण / जाणदि पस्सदि णियदं सो सगचरियं चरदि जीवो // 158 // यः सर्वसङ्गमुक्तः अनन्यमनाः आत्मानं स्वभावेन / जानाति पश्यति नियतं सः स्वकचरितं चरति जीवः // 158 // अन्वयार्थ - [यः] जो [ सर्वसङ्गमुक्तः ] सर्वसंगमुक्त (सर्व परिग्रह से रहित) और [अनन्यमनाः ] अनन्यमन (एकाग्रमन) से वर्तता हुआ [आत्मानं ] आत्मा को [ स्वभावेन ] (ज्ञान-दर्शनरूप) स्वभाव द्वारा [ नियतं] नियतरूप से (स्थिरतापूर्वक) [जानाति पश्यति ] जानता-देखता है [ सः जीवः ] वह जीव [स्वकचरितं] स्वचारित्र [चरति ] आचरता है। The soul (jiva) that is rid of all attachment-to-possession, adopts concentration of the mind, and steadfastly knows and sees the nature (svabhava) of own-soul (atma), has conduct (caritra) based on the own-nature (svabhava) of the soul - svasamaya or svacaritra. EXPLANATORY NOTE Certainly, the soul (jiva) with pure-cognition (Suddhopayoga) disengages from all possessions. The mind, being disengaged from all external substances, concentrates on own-soul (atma). It steadfastly knows and sees own-soul (atma) as of the nature of knowledge (jnana) and perception (darsana). Sucha soul (jiva), certainly, is wth conduct (caritra) based on the ownnature (svabhava) of the soul - svasamaya or svacaritra. To engage in own-soul through own-soul is 'svacaritra'. 300

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Verse 158 Acarya Pujyapada's Istopadesa: संयम्य करणग्राममेकाग्रत्वेन चेतसः / आत्मानमात्मवान् ध्यायेदात्मनैवात्मनि स्थितम् // 22 // मन की एकाग्रता से इन्द्रियों को वश में कर जिसने स्वछन्द-वृत्ति ध्वस्त-नष्ट का दी है, ऐसा पुरुष अपने में ही स्थित आत्मा को अपने ही द्वारा ध्यावे। The man who has overpowered his senses through the fire of concentration of the mind should, seated in his own Self, contemplate on the Self, through the medium of the Self. Acarya Pujyapada's Samadhitantram: एवं त्यक्त्वा बहिर्वाचं त्यजेदन्तरशेषतः / एष योगः समासेन प्रदीपः परमात्मनः // 17 // आगे कहे जाने वाली रीति के अनुसार बाह्यार्थ-वाचक वचन प्रवृत्ति को त्याग कर अन्तरंग वचन प्रवृत्ति को भी पूर्णतया छोड़ देना चाहिये। यह - बाह्याभ्यन्तर रूप से जल्पत्याग लक्षण वाला योग - स्वरूप में चित्त-निरोध लक्षणात्मक समाधि ही संक्षेप में परमात्मा के स्वरूप का प्रकाशक है। As explained subsequently, first shun all talk with external entities, then completely shun internal communication (mental deliberation). This yoga (getting rid of all external and internal communication) is, in essence, the illuminator of the pure-soul (paramatma). Acarya Nemicandra's Dravyasamgraha: बहिरब्भंतरकिरियारोहो भवकारणप्पणासटुं / णाणिस्स जं जिणुत्तं तं परमं सम्मचारित्तम् // 46 // ज्ञानी जीव के संसार के कारणों को नष्ट करने के लिए जो बाह्य और . . . . . . . . . . . . . . . . . . . . . . .. 301

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Pancastikaya-samgraha आभ्यन्तर क्रियाओं का निरोध है, वह श्रीजिनेन्द्र देव द्वारा कहा हुआ उत्कृष्ट सम्यक्चारित्र है। Lord Jina has proclaimed that, from the real point-of-view, stoppage of all activities, external and internal, undertaken by a knowledgeable soul to attain liberation is Right Conduct. शुद्ध-स्वचारित्र प्रवृत्ति का स्वरूप - The pure-conduct (svacaritra) that is the own-nature of the soul - चरियं चरदि सगं सो जो परदव्वप्पभावरहिदप्पा / दंसणणाणवियप्पं अवियप्पं चरदि अप्पादो // 159 // चरितं चरति स्वकं स यः परद्रव्यात्मभावरहितात्मा / दर्शनज्ञानविकल्पमविकल्पं चरत्यात्मनः // 159 // अन्वयार्थ - [यः] जो [ परद्रव्यात्मभावरहितात्मा] परद्रव्यात्मक भावों से रहित स्वरूप वाला वर्तता हुआ [दर्शनज्ञानविकल्पम् ] (निजस्वभावभूत) दर्शन-ज्ञानरूप भेद को [ आत्मनः अविकल्पं] आत्मा से अभेदरूप [चरति] आचरता है, [सः] वह [स्वकं चरितं चरति] स्वचारित्र को आचरता है। The soul (jiva) that is rid of the disposition (bhava) of infatuation toward all external objects and holds that these divisions - knowledge (jnana) and perception (darsana) - are one with own-soul (atma), is with conduct (caritra) that is called 'svacaritra'. . . . . . . . 302

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Verse 159 EXPLANATORY NOTE The advanced-ascetic (yogi) is rid of the desire for the objects of the senses, and renounces infatuation toward all external objects; he does not have the dispositions of ownership (apanatva), acquisition (upadeyabuddhi), dependence (alambanabuddhi) and aspiration (dhyeyabuddhi) toward external objects. Earlier, he used to think that he is the knower (jnata) and the seer (dysta), but now he has renounced all inquisitiveness and has become one with the soul (atma) whose nature is infinite-knowledge and bliss. Such a 'yogi' observes conduct (caritra)-called 'svacaritra'-that is rid-of-attachment (vitaraga) and ever-blissful; he does not differentiate between life and death, gain and loss, happiness and misery, praise and censure, etc. Acarya Kundakunda's Pravacanasara: समसत्तुबंधुवग्गो समसुहदुक्खो पसंसणिंदसमो। समलोठुकंचणो पुण जीविदमरणे समो समणो // 3-41 // समता भाव में लीन महामुनि है वह शत्रु तथा कुटुम्ब के लोग इनमें समान भाव वाला है, सुख और दुःख उसके लिये समान हैं, बड़ाई और। निन्दा-दोषकथन इन दोनों में समान है, लोहा और सोना उसके लिये समान हैं और प्राणधारण और प्राणत्याग - ये दोनों भी समान हैं। For the worthy ascetic (muni, sramana), enemy and kinsfolk, happiness and misery, praise and censure, iron and gold, and life and death, are alike [he maintains equanimity (samyabhava)]. . . . . . . . . . . . . . . . . . . . . . . . . 303

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Pancastikaya-samgraha निश्चय मोक्षमार्ग का साधनभूत व्यवहार मोक्षमार्ग - The empirical (vyavahara) path to liberation - धम्मादीसदहणं सम्मत्तं णाणमंगपुव्वगदं / चेट्ठा तवम्हि चरिया ववहारो मोक्खमग्गो त्ति // 160 // ___ धर्मादिश्रद्धानं सम्यक्त्वं ज्ञानमङ्गपूर्वगतम् / चेष्टा तपसि चर्या व्यवहारो मोक्षमार्ग इति // 160 // अन्वयार्थ - [धर्मादिश्रद्धानं सम्यक्त्वम् ] धर्मास्तिकाय आदि का श्रद्धान सो सम्यक्त्व, [ अङ्गपूर्वगतम् ज्ञानम् ] अंग-पूर्व सम्बन्धी ज्ञान सो ज्ञान और [तपसि चेष्टा चर्या ] तप में चेष्टा (प्रवृत्ति) सो चारित्र - [इति ] इस प्रकार [ व्यवहारः मोक्षमार्गः ] व्यवहार-मोक्षमार्ग है। Right-perception (samyaktva, samyagdarsana) is to have belief in the six substances (dravya), like the medium-ofmotion (dharma); the knowledge of the Scripture (agama) comprising eleven anga and fourteen purva is right-knowledge (samyagjnana); and exertion toward austerities (tapa) is right-conduct (samyakcaritra). These constitute the empirical (vyavahara) path to liberation (moksa). EXPLANATORY NOTE Right-perception (samyaktva, samyagdarsana) and right-knowledge (samyagjnana) are to have belief in and knowledge of, respectively, the six substances (dravya) and nine objects (padartha) as these have been expounded by the Omniscient Lord (sarvajna). These objects-ofknowledge (jneya) are the subject matter of the Scripture (agama) . . . . . . . . . . . . . . . . . . . . . . 304

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Verse 160 comprising eleven anga and fourteen purva. Both, the ascetic (sramana) and the householder (sravaka), have similar rightperception (samyaktva, samyagdarsana) and right-knowledge (samyagjnana). However, there is difference between the two in respect of right-conduct (samyakcaritra). The Scripture, like the 'Acarasara', outlines specific and rigorous rules of conduct for the ascetic (sramana) who may be in the sixth (pramattasamyata) or the seventh (apramattasamyata) stages of spiritual-development (gunasthana). It comprises five major-vows (mahavrata), five regulations (samiti), three controls (gupti) and six essentials (avasyaka), etc. The Scripture, like the 'Upaskadhyayana', outlines different rules of conduct for the householder (sravaka) in the fifth (samyatasamyata) stage of spiritual-development (gunasthana). It has eleven stages (pratima) and the rules of conduct comprise giving of gift (dana), observing minor and supplementary vows (sila), adoration (puja) of the five supreme-beings, fasting (upavasa), etc. These are the marks of the empirical (vyavahara) path to liberation (moksa). The empirical (vyavahara) path to liberation (moksa) is dependent on transformations in the self and in others. The means (sadhana) and the goal (sadhya) are different and its knowledge is acquired through empirical (uyavahara) means. Just as in order to extract gold from the gold-rock - 'kanakapasana' - fire is the external means (sadhana), similarly, the empirical (uyavahara) path to liberation (moksa) is the external means for arriving at the real (niscaya) path to liberation (moksa). The potential (bhavya) soul (jiva) that follows the real (niscaya) path to liberation (moksa) puts aside all external means (sadhana) and goals (sadhya); it perceives, knows and experiences just the pure soul-substance (atmatattva). Acarya Umasvami's Tattvarthasutra: सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गः // 1-1 // सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र, तीनों मिलकर मोक्ष का मार्ग है, अर्थात् मोक्ष की प्राप्ति का उपाय है। . . . . . . . . . . 305

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Pancastikaya-samgraha Right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra), together, constitute the path to liberation - moksamarga. तत्त्वार्थश्रद्धानं सम्यग्दर्शनम् // 1-2 // अपने-अपने स्वरूप के अनुसार पदार्थों का जो श्रद्धान होता है वह सम्यग्दर्शन Belief in substances, ascertained as these are, is right faith (samyagdarsana). Acarya Amrtacandra's Purusarthasiddhyupaya: सम्यक्त्वबोधचारित्रलक्षणो मोक्षमार्ग इत्येषः / मुख्योपचाररूपः प्रापयति परं पदं पुरुषम् // 222 // सम्यग्दर्शन, सम्यग्ज्ञान, सम्यक्चारित्र लक्षण वाले, इस प्रकार त्रितयात्मक यह मोक्षमार्ग, मुख्य और उपचार रूप - निश्चय और व्यवहार रूप - पुरुष-आत्मा को उत्कृष्ट पद को प्राप्त करा देता है। Right faith (samyagdarsana), right knowledge (samyagjaana), and right conduct (samyakcaritra), together, constitute the path to liberation. This threefold path, understood from both viewpoints, empirical (vyavahara) and transcendental (niscaya), leads the soul to the Supreme Status. . . . . . . . . . . . . . . . 306

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Verse 161 व्यवहार मोक्षमार्ग के साध्यरूप से निश्चय मोक्षमार्ग का कथन - From the empirical (vyavahara) to the real (niscaya) path to liberation - णिच्छयणयेण भणिदो तिहि तेहिं समाहिदो हु जो अप्पा / ण कुणदि किंचि वि अण्णं ण मुयदि सो मोक्खमग्गो त्ति // 161 // निश्चयनयेन भणितस्त्रिभिस्तैः समाहितः खलु यः आत्मा / __ न करोति किंचिदप्यन्यन्न मुश्चति स मोक्षमार्ग इति // 161 // अन्वयार्थ - [यः आत्मा ] जो आत्मा [तै त्रिभिः खलु समाहितः ] इन तीन द्वारा वास्तव में समाहित होता हुआ (अर्थात् सम्यग्दर्शन-ज्ञान-चारित्र द्वारा वास्तव में एकाग्र अथवा अभेद होता हुआ) [अन्यत् किंचित् अपि] अन्य कुछ भी [ न करोति न मुञ्चति ] करता नहीं है और छोड़ता नहीं है, [सः] वह [ निश्चयनयेन ] निश्चयनय से [ मोक्षमार्गः इति भणितः] 'मोक्षमार्ग' कहा गया है। The soul (atma) that becomes one with the trio of rightperception (samyaktva, samyagdarsana), right-knowledge (samyagjnana), and right-conduct (samyakcaritra), which does not perform any activity and does not give up anything, is the path to liberation (moksa) from the real point-of-view (niscaya naya). EXPLANATORY NOTE From the real point-of-view (niscaya naya), the soul (atma) itself, when established in the trio of right-perception (samyaktva, samyagdarsana), right-knowledge (samyagjnana), and right-conduct (samyakcaritra), is the real (niscaya) path to liberation (moksa). It does not perform activities, like anger (krodha), and does not give up 307

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Pancastikaya-samgraha what it inherently holds - knowledge (jnana) and perception (darsana). From the real point-of-view (niscaya naya), undivided interest (ruci) in own-soul is right-perception (samyaktva, samyagdarsana), knowledge of own-soul is right-knowledge (samyagjnana), and unwavering experience (anubhuti) of own-soul is right-conduct (samyakcaritra). These three - the indiscrete Three-Jewels (abheda ratnatraya) - constitute the real (niscaya) path to liberation (moksa). The worthy (bhavya) soul, treading the path to liberation, first practices the empirical (vyavahara) path represented by the discrete Three-Jewels (bheda ratnatraya). The empirical (vyavahara) path is the means (sadhana) to ascend the stages of spiritual-development (gunasthana) till the soul (atma) reaches the stage where it is able to attain the state of indestructible bliss. The soul (atma) gets transformed into the indiscrete Three-Jewels (abheda ratnatraya). The distinction between the means (sadhana) and the goal (sadhya) vanishes and the soul (atma) becomes the path to liberation (moksa). Acarya Kundakunda's Niyamasara: णियभावं णवि मुच्चइ परभावं व गेण्हए केइ / जाणदि पस्सदि सव्वं सो हं इदि चिंतए णाणी // 17 // जो निजस्वभाव को नहीं छोड़ता है, परभाव को किंचित् भी ग्रहण नहीं करता है, (मात्र) सबको जानता-देखता है, वह मैं हूँ - इस प्रकार ज्ञानी चितवन The knowing Self-jnani - meditates thus: "I" am that which does not give up own-nature, does not take in even an iota of anything external, and is (just) all-knowing and all-perceiving. Acarya Pujyapada's Samadhitantram: यदग्राह्यं न गृह्णाति गृहीतं नापि मुञ्चति / जानाति सर्वथा सर्वं तत्स्वसंवेद्यमस्म्यहम् // 20 // @ @ . . . 308

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Verse 161 जो शुद्धात्मा ग्रहण न करने योग्य को ग्रहण नहीं करता है और ग्रहण किए गए अनन्तज्ञानादि गुणों को नहीं छोड़ता है तथा सम्पूर्ण पदार्थों को सब प्रकार से जानता है, वही अपने द्वारा ही अनुभव में आने योग्य चैतन्य-द्रव्य 'मैं' हूँ। The one who does not take in that which is not worthy to hold, does not give up that which it inherently holds, and knows completely all substances, is the real 'Self", to be experienced by the Self. Acarya Nemicandra's Dravyasamgraha: रयणत्तयं ण वट्टइ अप्पाणं मुयत्तु अण्णदवियम्हि / तम्हा तत्तियमइओ होदि हु मोक्खस्स कारणं आदा // 40 // आत्मा को छोड़कर अन्य द्रव्यों में रत्नत्रय नहीं रहता है, इस कारण से रत्नत्रयमयी जो आत्मा है केवल वही निश्चयनय से मोक्ष का कारण है। The 'Three Jewels' - ratnatraya - of Right Faith, Right Knowledge, and Right Conduct exist only in the soul and not in any other substance (dravya). Hence, the soul itself, having this attribute of ratnatraya, is the real cause of liberation. . . . . . . . . . . . . . . . . . . . . . . . . 309

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Pancastikaya-samgraha आत्मा के चारित्र-ज्ञान-दर्शन का प्रकाशन - The soul (atma) itself is conduct-knowledge-perception - जो चरदि णादि पेच्छदि अप्पाणं अप्पणा अणण्णमयं / सो चारित्तं णाणं दंसणमिदि णिच्छिदो होदि // 162 // यश्चरति जानाति पश्यति आत्मानमात्मनानन्यमयम् / स चारित्रं ज्ञानं दर्शनमिति निश्चितो भवति / 162 // अन्वयार्थ - [यः] जो (आत्मा) [आत्मानम् ] आत्मा को [आत्मना] आत्मा से [अनन्यमयम् ] अनन्यमय (ज्ञानादि गुणपर्यायों से अभेदरूप) [चरति] आचरता है, [जानाति ] जानता है, [ पश्यति ] देखता है, [सः] वह (आत्मा ही) [चारित्रं] चारित्र है, [ज्ञानं ] ज्ञान है, [दर्शनम् ] दर्शन है - [इति ] ऐसा [ निश्चितः भवति ] निश्चित है। The soul (atma) that, through the soul, perceives the soul, knows the soul, and experiences the soul - as one (ananya) with the soul - that soul (atma), certainly, attains the nature of right-perception (samyaktva, samyagdarsana), right-knowledge (samyagjnana), and right-conduct (samyakcaritra). EXPLANATORY NOTE The real (niscaya) path to liberation is the 'pure' (Suddha) and 'inseparable' (abheda) "Three Jewels' (ratnatraya). The 'Three Jewels' (ratnatraya) - right-perception (samyaktva, samyagdarsana), right-knowledge (samyagjnana), and right-conduct (samyakcaritra) - are not distinguished from the soul (atma). There is inseparable oneness in terms of space-points (pradesa) between the quality (guna) . . . . . . . . . . . . . . . . . . . . . . .. 310

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Verse 162-163 and the possessor-of-quality (guni). The soul, established in the soul, itself becomes conduct (caritra), knowledge (jnana) and perception (darsana). In other words, the soul is of the nature of conduct (caritra), knowledge (jnana) and perception (darsana). In order to explain these three to the worthy souls treading the path to liberation, from the empirical (vyavahara) point-of-view, these are separated and described individually with their marks (laksana). Acarya Kundakunda's Niyamasara: सुहअसुहवयणरयणं रायादीभाववारणं किच्चा / अप्पाणं जो झायदि तस्स दुणियम हवे णियमा // 120 // शुभ-अशुभ वचन-रचना तथा रागादिक भावों का निवारण करके जो आत्मा को ध्याता है, उसके नियम से 'नियम' - अर्थात् 'रत्नत्रय' जो नियम से करने योग्य है - होता है। He, who meditates on the soul (atma) renouncing all speechactivity - auspicious (subha) and inauspicious (asubha) - and also dispositions of attachment (raga), etc., as a rule, attains the indispensable 'niyama', or, the 'Three Jewels' (ratnatraya). सर्व संसारी जीवों के मोक्षमार्ग की योग्यता का निषेध - Not all worldly souls are eligible to tread the path to liberation - जेण विजाणदि सव्वं पेच्छदि सो तेण सोक्खमणुहवदि / इदि तं जाणदि भविओ अभव्वसत्तो ण सद्दहदि // 163 // येन विजानाति सर्वं पश्यति स तेन सौख्यमनुभवति / इति तज्जानाति भव्योऽभव्यसत्त्वो न श्रद्धत्ते // 163 // . . . . . . . . . . . . . . . . . . . . . . . . 311

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Pancastikaya-samgraha अन्वयार्थ - [येन] जिससे (आत्मा मुक्त होने पर) [ सर्वं विजानाति ] सर्व को जानता है और [ पश्यति ) देखता है, [ तेन ] उससे [ सः ] वह [ सौख्यम् 37Hafa ] HCM | 37749 cca - [sfa ag ] THT [ 46: जानाति ] भव्य जीव जानता है, [अभव्यसत्त्वः न श्रद्धत्ते ] अभव्य जीव श्रद्धा नहीं करता है। The potential (bhavya) soul (jiva) knows that the omniscience (kevalajnana) knows all and sees all through own-soul (atma) and, through the same soul (atma), enjoys happiness. The non-potential (abhavya) soul (jiva) does not have such faith (sraddha). EXPLANATORY NOTE The verse rules out the attainment of liberation (moksa) by all souls. The real cause of happiness is the non-perversion of the own-nature (svabhava) of the soul (atma). The own-nature (svabhava) of the soul (atma) is knowledge (jnana) and perception (darsana). When these are challenged, the own-nature (svabhava) of the soul gets perverted. Liberation means the absence of perversion. With the absence of perversion in the state of liberation (moksa), the soul enjoys ineffable, indestructible and unwavering happiness. The potential (bhavya) soul (jiva) knows this and engenders such disposition (bhava); it only is worthy of attaining liberation (moksa). The non-potential (abhavya) soul (jiva) does not engender such disposition (bhava); it, therefore, is not worthy of attaining liberation (moksa). The verse expounds that not all worldly souls (iva) are worthy of attaining liberation (moksa). 312

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Verse 164 पराश्रित दर्शन-ज्ञान-चारित्र का कथंचित बंधहेतुपना - The "Three Jewels' cause bondage and also lead to liberation - दसणणाणचरित्ताणि मोक्खमग्गो त्ति सेविदव्वाणि / साधूहि इदं भणिदं तेहिं दु बंधो व मोक्खो वा // 164 // दर्शनज्ञानचारित्राणि मोक्षमार्ग इति सेवितव्यानि / साधुभिरिदं भणितं तैस्तु बन्धो वा मोक्षो वा // 164 // अन्वयार्थ - [ दर्शनज्ञानचारित्राणि ] दर्शन-ज्ञान-चारित्र [ मोक्षमार्गः] मोक्षमार्ग है [इति ] इसलिये [ सेवितव्यानि] वे सेवन-योग्य हैं - [इदम् साधुभिः भणितम् ] ऐसा साधुओं ने कहा है, [ तैः तु] परन्तु उनसे [ बन्धः वा] बंध भी होता है, [ मोक्षः वा] मोक्ष भी होता है। The ascetics (sramana, sadhu) have said that perception (darsana), knowledge (jnana) and conduct (caritra) are the path to liberation (moksa). However, these cause bondage (bandha), and also lead to liberation (moksa). EXPLANATORY NOTE When the 'Three Jewels' of perception (darsana), knowledge (jnana) and conduct (caritra) are in association with the conduct based on the others-paracaritra or parasamaya - these cause bondage (bandha). It is like the clarified butter (ghee), though itself cool by nature, attains the nature of burning when in association with the fire that is opposite in nature. In the same way, though the 'Three Jewels' are the cause of liberation but become the cause of bondage when tainted with auspicious (subha) dispositions (bhava) - 'paracaritra'. The clarified butter (ghee) regains its cool nature when separated from the fire. Similarly, the 'Three Jewels' become the direct cause of ........................ 313

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Pancastikaya-samgraha liberation when rid of the auspicious (subha) dispositions (bhava) - 'paracaritra". It is for this reason that the conduct known as 'svacaritra' - to engage in own-soul through own-soul - is the direct cause of liberation (moksa). Acarya Amotacandra's Purusarthasiddhyupaya: असमग्रं भावयतो रत्नत्रयमस्ति कर्मबन्धो यः / स विपक्षकृतोऽवश्यं मोक्षोपायो न बन्धनोपायः // 211 // एकदेश रूप रत्नत्रय को पालन करने वाले पुरुष के जो कर्मबन्ध होता है वह रत्नत्रय के विपक्षभूत राग-द्वेष का किया हुआ होता है, रत्नत्रय नियम से मोक्ष का कारणभूत है, बन्ध का कारण नहीं है। The bondage of karmas that takes place to those who partially nurture the 'Three Jewels' (ratnatraya) of right faith, right knowledge, and right conduct is due to the obstructive passions like attachment and aversion. The 'Three Jewels' certainly lead to liberation, and not to bondage. रत्नत्रयमिह हेतुर्निर्वाणस्यैव भवति नान्यस्य / आस्रवति यत्तु पुण्यं शुभोपयोगोऽयमपराधः // 220 // इस लोक में रत्नत्रय निर्वाण का ही कारण होता है, और किसी का - बन्ध आदि का - नहीं। फिर जो पुण्य का आस्रव होता है, यह अपराध शुभोपयोग का है। The 'Three Jewels' (ratnatraya) of right faith, knowledge and conduct certainly lead to liberation, and not to any other state of existence. Due to the soul's guilt (aparadha) of getting involved in virtuous dispositions (subhopayoga), bondage of virtuous karmas takes place. . . . . . . . . . . . . . . . 314

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Verse 165 सूक्ष्म परसमय का स्वरूप - The soul that believes that devotion to the Arhat, etc., provides release from misery is 'parasamaya' अण्णाणादो णाणी जदि मण्णदि सुद्धसंपओगादो / हवदि त्ति दुक्खमोक्खं परसमयरदो हवदि जीवो // 165 // अज्ञानात् ज्ञानी यदि मन्यते शुद्धसंप्रयोगात् / भवतीति दुःखमोक्षः परसमयरतो भवति जीवः // 165 // अन्वयार्थ - [शुद्धसंप्रयोगाद् ] शुद्ध-संप्रयोग से (शुभ भक्तिभाव से) [दुःखमोक्षः भवति ] दु:ख-मोक्ष (दुःख से मुक्त) होता है [इति ] ऐसा [यदि] यदि [अज्ञानात् ] अज्ञान के कारण [ ज्ञानी] ज्ञानी [ मन्यते] माने - तो वह [ परसमयरतः जीवः ] परसमयरत जीव [भवति ] है। If some knowledgeable-man (jnani), due to ignorance - believes that stainless devotion (to the Arhat, etc.) - suddha-samprayoga - is the cause of liberation from misery (duhkha), he exhibits conduct based on the others - paracaritra or parasamaya. EXPLANATORY NOTE The knowledgeable-man (jnani), sometimes, due to rise of nescience, believes that devotion to the supreme souls - like the Arhat and the advanced ascetics (sadhu) - provides release from misery (duhkha). His enterprise based on such belief is called 'suddha-samprayoga'. At that time he becomes 'parasamaya'. If the same man wishes to get established in the uncontaminated puresoul but is unable to observe absolute equanimity and supreme restraint (samyama), to escape from impure transformations, like . . . . . . . . . . . . . . . . . . . . . . . . 315

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Pancastikaya-samgraha anger (krodha), he engages in devotion to the supreme souls, like the Arhat and the advanced ascetics (sadhu). He becomes a right-believerwith-attachment (saraga samyagdrsti) and his conduct, at that time, is based on the others - parasamaya. When such a worthy and knowledgeable-man (nani) is called 'parasamaya', will the man whose conduct is tainted black by the dirt of attachment (raga), etc., not be called "parasamaya"? Acarya Kundakunda's Pravacanasara: अरहंतादिसु भत्ती वच्छलदा पवयणाभिजुत्तेसु / विज्जदि जदि सामण्णे सा सुहजुत्ता भवे चरिया // 3-46 // जो मुनि-अवस्था में अर्हतादि पञ्चपरमेष्ठियों में अनुराग और परमागमकर युक्त शुद्धात्म स्वरूप के उपदेशक महामुनियों में प्रीति अर्थात् जिस तरह गौ अपने बछड़े में अनुरागिणी होती है, उसी तरह प्रवर्ते तो वह शुभरागकर संयुक्त आचार की प्रवृत्ति होती है। The course of conduct for the ascetic (muni, sramana) engaged in auspicious-cognition (subhopayoga) consists in devotion (bhakti) to the Arhat, etc. (the five Supreme Beings), and fervent affection (vatsalya) - similar to the tender love of the cow for her calf - for the preceptors of the Doctrine. The ascetic (muni, sramana) who is rid of attachment to all possessions (parigraha), but is not able to establish himself in his pure-soul due to the tinge of passions (kasaya), engages in devotion to the Arhat and affection for those worthy preceptors who preach the pure-soul nature. Only to this extent he has the tinge of attachment (raga) in external objects, and deviates from establishing in the puresoul-substance (suddhatmatattva). Thus, the marks (laksana) of the ascetic engaged in auspicious-cognition (subhopayoga) are devotion to the Arhat and affection for the worthy preceptors. 316

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Verse 166 शुद्ध संप्रयोग में कथंचित बंधहेतुपना - From a certain point-of-view, devotion to the Arhat, etc., is the cause of bondage - अरहंतसिद्धचेदियपवयणगणणाणभत्तिसंपण्णो / बंधदि पुण्णं बहुसो ण हु सो कम्मक्खयं कुणदि // 166 // अर्हत्सिद्धचैत्यप्रवचनगणज्ञानभक्तिसम्पन्नः / बध्नाति पुण्यं बहुशो न खलु स कर्मक्षयं करोति // 166 // अन्वयार्थ - [अर्हत्सिद्धचैत्यप्रवचनगणज्ञानभक्तिसम्पन्नः ] अर्हत, सिद्ध, चैत्य (अहँतादि की प्रतिमा), प्रवचन (शास्त्र), मुनिगण और ज्ञान के प्रति भक्ति-सम्पन्न जीव [ बहुशः पुण्यं बध्नाति] बहुत पुण्य बांधता है, [न खलु सः कर्मक्षयं करोति ] परन्तु वास्तव में वह कर्म का क्षय नहीं करता। The soul (jiva) with devotion to the Arhat, the Siddha, their idols (pratima), the Scripture (agama, sastra), the congregation of ascetics (munigana), and the knowledge (jnana), gets bound with excessive merit (punya). The fact is that it (such devotion) does not destroy the karmas. EXPLANATORY NOTE The soul (jiva) with devotion to the Arhat, etc., although with 'suddha-samprayoga', but being stained with auspicious (subha) attachment (raga) is with auspicious-cognition (Subhopayoga). It is the cause of the bondage of excessive meritorious karmas. As a corollary, it does not cause the destruction of all karmas and, hence, cannot attain liberation (moksa). Even the slightest of attachment (raga), albeit auspicious (subha), needs to be given up. .. . .. . . .. . . . . . . . . . . . . . .. 317

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Pancastikaya-samgraha Acarya Kundakunda's Samayasara: सोवणियं पि णियलं बंधदि कालायसं पि जह पुरिसं / बंधदि एवं जीवं सुहमसुहं वा कदं कम्मं // 4-2-146 // जैसे सोने की बेड़ी भी पुरुष को बांधती है और लोहे की बेड़ी भी बांधती है। इसी प्रकार शुभ या अशुभ किया हुआ कर्म जीव को बांधता है (दोनों ही बन्धनरूप हैं)। Just as the shackle, whether made of gold or iron, confines a man, similarly the karma, whether auspicious (subha) or inauspicious (asubha), binds the soul (jiva)-both kinds of karmas are bondage. शुद्धात्मा की अनुपलब्धि में राग का हेतुपना - Attachment (raga) hinders the attainment of pure soul-substance - जस्स हिदयेणुमेत्तं वा परदव्वम्हि विज्जदे रागो / सो ण विजाणदि समयं सगस्स सव्वागमधरो वि // 167 // यस्य हृदयेऽणुमात्रो वा परद्रव्ये विद्यते रागः / स न विजानाति समयं स्वकस्य सर्वागमधरोऽपि // 167 // अन्वयार्थ - [यस्य हृदये] जिसके हृदय में [ परद्रव्ये] परद्रव्य के प्रति [अणुमात्रः वा] अणुमात्र भी (लेशमात्र भी) [रागः] राग [विद्यते] वर्तता है [ सः ] वह [ सर्वागमधरः अपि] भले ही सर्व आगमधर हो तथापि [स्वकस्य समयं न विजानाति ] स्वकीय समय को नहीं जानता (अनुभव नहीं करता)। . . . . . . . . . . . . . . . . 318

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Verse 167-168 The one who engenders in his heart even an iota of attachment (raga) for the other-substance (paradravya), although he may have known the entire Scripture, he does not know the own-soul-substance - 'svasamaya'. EXPLANATORY NOTE The one whose heart has even an iota of attachment (raga), although he may have known the entire Scripture, does not experience the pure, own-soul-substance that is utterly without-attachment. The logical sequence is that first the attachment (raga) for the objects of the senses must be given up, then, as the 'yogi'ascends the stages of spiritual-development (gunasthana), he establishes himself in the pure-soul (suddhatma). At this stage, the attachment (raga) even for the Arhat, etc. is given up. रागांशमूलक दोष-परम्परा का निरूपण - Attachment (raga) must result in bondage of karmas - धरिदुं जस्स ण सक्कं चित्तुब्भामं विणा दु अप्पाणं / रोधो तस्स ण विज्जदि सुहासुहकदस्स कम्मस्स // 168 // धर्तुं यस्य न शक्यम् चित्तोद्भामं विना त्वात्मानम् / रोधस्तस्य न विद्यते शुभाशुभकृतस्य कर्मणः // 168 // अन्वयार्थ - [यस्य] जो [चित्तोद्भामं विना तु] (राग के सद्भाव के कारण) चित्त के भ्रमण बिना [आत्मानम् ] अपने को [धर्तुम् न शक्यम् ] नहीं रख सकता [तस्य] उसके [शुभाशुभकृतस्य कर्मणः ] शुभाशुभ कर्म का [ रोध: न विद्यते] निरोध नहीं है। . . . . . . . . . . . . . . . . . . . . . . . . 319

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Pancastikaya-samgraha For the one who (due to attachment, etc.) cannot control the wavering of his mind it is not possible to keep ownsoul in its unalloyed state. He does not keep at bay the auspicious (subha) and inauspicious (asubha) karmas. EXPLANATORY NOTE In this world (loka), devotion even to the Arhat, etc., is not without the disposition (bhava) of attachment (raga), however miniscule. The soul (atma), stained with attachment (raga), cannot remain aloof from mental-inquisitiveness. The auspicious (subha) and inauspicious (asubha) karmas cannot remain at bay from such a soul (atma). The fundamental cause of continued worldly existence is the wavering of the mind due to attachment (raga), etc. रागादि विकल्प जाल का निःशेष-नाश करें - Observe complete detachment and indifference toward everything external - तम्हा णिव्वुदिकामो णिस्संगो णिम्ममो य हविय पुणो / सिद्धेसु कुणदि भत्तिं णिव्वाणं तेण पप्पोदि // 169 // तस्मान्निवृत्तिकामो निस्सङ्गो निर्ममश्च भूत्वा पुनः / सिद्धेषु करोति भक्ति निर्वाणं तेन प्राप्नोति // 169 // अन्वयार्थ - [ तस्मात् ] इसलिये [ निवृत्तिकामः ] मोक्षार्थी जीव [ निस्सङ्गः] नि:संग [च] और [ निर्ममः] निर्मम [भूत्वा पुनः ] होकर [सिद्धेषु भक्ति ] सिद्धों की भक्ति [करोति ] करता है, [ तेन ] इसलिये वह [निर्वाणं प्राप्नोति] निर्वाण को प्राप्त होता है। . . . . . . . . . . . . . . . . . . . . . . . . 320

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Verse 169 Therefore, the soul (jiva) that aims at liberation (moksa), observing detachment (nihsanga)1 and indifference (nirmama)2 toward everything external, does devotion (bhakti) to the Siddha. This way, it attains the state of liberation (moksa). EXPLANATORY NOTE Association of the soul (jiva) with attachment (raga) causes mentalinquisitiveness; mental-inquisitiveness is the cause of bondage of karmas. Therefore, the soul (jiva) that aims at liberation (moksa) must completely get rid of attachment (raga). With complete destruction of attachment (raga), the soul is able to observe detachment (nihsanga) and indifference (nirmama) toward everything external. Such a soul, through observance of holy devotion (bhakti) to the Siddha, gets established in the tranquil and pure own-soul-substance (suddhatmadravya). It becomes 'svasamaya'. As it gets completely rid of karmas, it attains liberation (moksa). Acarya Pujyapada's Samadhitantram: येनात्माऽबुद्ध्यतात्मैव परत्वेनैव चापरम् / अक्षयानन्तबोधाय तस्मै सिद्धात्मने नमः // 1 // जिसके द्वारा आत्मा को आत्मा रूप से ही जाना गया है और अन्य को - कर्मजनित मनुष्यादि-पर्यायरूप पुद्गल को - पररूप से ही जाना गया है, उस अविनाशी अनन्तज्ञान स्वरूप सिद्धात्मा को नमस्कार हो। 1. Detachment (nihsanga) is the opposite of 'sense-of-mine' (mamakara) - "This body is mine.' 2. Indifference (nirmama) is the opposite of 'self-consciousness' (ahamkara) - 'I am the king.' . . . . . . . . . . 321

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Pancastikaya-samgraha I make obeisance to the Siddha (the liberated soul), characterized by indestructible and infinite knowledge, who has known the (substance of) soul (atma, jiva) as nothing but the soul, and the non-soul (like the matter - anatma, ajiva) as utterly distinct from the soul. भक्तिरूप परसमय-प्रवृत्ति भी परम्परा से मोक्ष का हेतु - Devotion toward the Siddha is the cause of liberation, conventionally - सपयत्थं तित्थयरं अभिगदबुद्धिस्स सुत्तरोइस्स / दूरतरं णिव्वाणं संजमतवसंपओत्तस्स // 170 // सपदार्थं तीर्थकरमभिगतबुद्धेः सूत्ररोचिनः / दूरतरं निर्वाणं संयमतपःसम्प्रयुक्तस्य // 170 // अन्वयार्थ - [संयमतपः सम्प्रयुक्तस्य ] संयम-तप संयुक्त होने पर भी, [सपदार्थं तीर्थकरम् ] नव पदार्थों तथा तीर्थंकर (अर्हतादि पूज्य परमेष्ठी) के प्रति [अभिगतबुद्धेः] जिसकी बुद्धि का झुकाव वर्तता है और [सूत्ररोचिनः] सुत्रों के प्रति जिसे रुचि (प्रीति) वर्तती है, उस जीव को [निर्वाणं] निर्वाण [दूरतरं] दूरतर है। The soul (jiva) that, although equipped with restraint (samyama) and austerities (tapa), has inclination toward the nine objects (padartha, bhava) and the Tirthankara, and interest in the aphorisms (sutra) of the Scripture (agama), is far away from liberation (moksa). . . . . . . . .. . . . . . . . . .. 322

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Verse 170 EXPLANATORY NOTE The worthy ascetic (sramana, muni) is equipped with great restraint (samyama) and observes excellent austerities (tapa), external and internal. However, when, due to lack of extraordinary strength of the body, he is not able to stay in the soul-nature (atmasvabhava) for long, he gets inclined toward the Scripture (agama) that expounds the nine objects (padartha) and contains the life-stories of exalted souls of the Tirtharkara, and other personages (salaka purusa). Due to great restraint (samyama) and excellent austerities (tapa) he certainly breaks himself away from the cycle of transmigration, but not being in possession of the body with extraordinary strength he is not able to annihilate all karmas in this life itself. He is reborn as a heavenlybeing (vaimanika deva) with great splendour and divine accomplishments (rddhi). Not swayed by this great splendour, he spends time in attending the majestic-pavilions (samavasarana) of the existing Tirthankara in the five Videha regions, and makes obeisance to the supremely knowledgeable 'ganadhara' devas. He does not leave the attributes of the householder (sravaka) in the fourth stage of spiritualdevelopment (gunasthana) - asamyatasamyagdrsti'. After thus spending long period of time as a celestial-being (deva) he is born again as a human being (manusya) with unimaginable splendour, like that of the king-of-kings (cakravarti). Because of the noble observations (bhavana) of his earlier incarnation as an ascetic (sramana, muni), he does not get attached to the newly-acquired splendours and, at an appropriate time, adopts the noblest of pursuits, the Jaina-ordination (jinadikna). Due to observance of the supreme meditation (samadhi), he now attains liberation (moksa). Acarya Samantabhadra's Ratnakarandaka-sravakacara: देवेन्द्रचक्रमहिमानममेयमानम् राजेन्द्रचक्रमवनीन्द्रशिरोर्चनीयम् / धर्मेन्द्रचक्रमधरीकृतसर्वलोकं लब्ध्वा शिवं च जिनभक्तिरुपैति भव्यः // 41 // . . . . . . . . . . 323

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Pancastikaya-samgraha जिनेन्द्रदेव का भक्त सम्यग्दृष्टि पुरुष अपरिमित प्रतिष्ठा अथवा ज्ञान से सहित इन्द्रसमूह की महिमा को, मुकुटबद्ध राजाओं के मस्तकों से पूजनीय चक्रवर्ती के चक्ररत्न को और समस्त लोक को नीचा करने वाले तीर्थंकर के धर्मचक्र को प्राप्त कर मोक्ष को प्राप्त होता है। The worthy (bhavya) devotee of Lord Jina attains the supreme glory and knowledge appertaining to the lord of the devas, the divine 'cakraratna' of the king-of-kings (cakravarti) in front of whom the crowned kings must bow down, the divine wheel of dharma (dharmacakra) of the Tirthankara, and finally, liberation (moksa). जो अर्हतादि की भक्ति में लीन है वह उसी भव से मोक्ष को नहीं पाता है - Devotion to the Arhat, etc., does not lead to liberation in the same birth अरहंतसिद्धचेदियपवयणभत्तो परेण णियमेण / जो कुणदि तवोकम्मं सो सुरलोगं समादियदि // 171 // अर्हत्सिद्धचैत्यप्रवचनभक्तः परेण नियमेन / यः करोति तपःकर्म स सुरलोकं समादत्ते // 171 // अन्वयार्थ - [यः] जो (जीव) [ अर्हत्सिद्धचैत्यप्रवचनभक्तः] अर्हत, सिद्ध, चैत्य (अहँतादि की प्रतिमा) और प्रवचन (शास्त्र) के प्रति भक्तियुक्त वर्तता हुआ, [ परेण नियमेन ] परम संयम सहित [ तपःकर्म ] तपकर्म / (तपरूप कार्य) [करोति ] करता है, [सः] वह [सुरलोकं] देवलोक को [समादत्ते ] सम्प्राप्त करता है। . . . . . . . . 324

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Verse 171 The soul (jiva) which, with devotion to the Arhat, the Siddha, their idols (pratima) and the Scripture (agama, sastra, jinavani), observes supreme-restraint (parama samyama) and performs austerities (tapa), goes to the celestial-world (devaloka). EXPLANATORY NOTE The verse highlights that activities like devotion to the Arhat are a kind of obstruction to the direct (saksat) path to liberation. Such devotion is minute attachment (raga), though auspicious (subha). The soul (iva) with such devotion certainly gets soiled with karmas and becomes incapable of attaining liberation (moksa) in the present life, notwithstanding the supreme-restraint (parama samyama) and the austerities (tapa). It attains rebirth as a celestial-being (deva) with abundance of the pleasures of the senses. This rebirth is an obstruction (antaraya) in the direct (saksat) path to liberation (moksa). It would attain liberation (moksa) in another birth as a human being (manusya), after getting established in the pure-soul-substance (suddhatmatattva). . . . . . . . . . . 325

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Pancastikaya-samgraha साक्षात् मोक्षमार्ग का सार वीतरागता है, यह इस शास्त्र का तात्पर्य है - To be without-attachment (vitaraga) is the direct path to to liberation - तम्हा णिव्वुदिकामो रागं सव्वत्थ कुणदु मा किंचि / सो तेण वीदरागो भवियो भवसायरं तरदि // 172 // तस्मान्निर्वृत्तिकामो रागं सर्वत्र करोतु मा किश्चित् / स तेन वीतरागो भव्यो भवसागरं तरति // 172 // अन्वयार्थ - [ तस्मात् ] इसलिये [ निर्वृत्तिकामः ] मोक्षाभिलाषी जीव [ सर्वत्र ] सर्वत्र [ किश्चित् रागं] किञ्चित् भी राग [मा करोतु] न करो, [तेन ] ऐसा करने से [भव्यः ] वह भव्य जीव [वीतरागः] वीतराग होकर [भवसागरं तरति] भवसागर को तरता है। Therefore, O liberation (moksa) seeking soul! Do not entertain even the slightest of attachment (raga) for any object. This way, the potential (bhavya) soul (jiva) becomes without-attachment (vitaraga) and crosses the ocean of worldly-existence (samsara). EXPLANATORY NOTE This Scripture (sastra) expounds the direct (saksat) path to liberation (moksa) which consists in non-flickering light of consciousness that is utterly-untainted (nirupadhi) and without-attachment (vitaraga). Therefore, for the attainment of the infinte attributes of liberation, including infinite-knowledge (kevalajnana), the potential soul (jiva) treading this path should become 'samayasara', i.e., relying on the soul itself - svasamaya. It should not have attachment (raga) even toward the Arhat. This state of without-attachment (vitaraga) is the . . . . . . . . . . . . . . . . . . . . . . . . 326

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Verse 172 sure means of crossing the ocean (sagara) of worldly-existence (samsara) and of attaining liberation (moksa), marked by attributes such as infinite-knowledge (kevalajnana). Existence in the ocean (sagara) of worldly-existence (samsara) is just the opposite of existence in the eternal state of liberation. The ocean (sagara) of worldly-existence (samsara) is full of cruel animals in form of birth, old-age and death, it has brackish water in form of miseries (duhkha), its strong waves are the desires of the pleasures of the senses and auspicious (subha) and inauspicious (asubha) inquisitiveness of the mind, and the oceanic-fire (badavanala) in form of cravings and anxiety causes burning from within. Attainment of the state of without-attachment (vitaraga) is the essence of this Scripture (sastra). This state is attained by relying on both points-of-view, the real (niscaya) and the empirical (vyavahara). When applied in relation to each other, these two points-of-view become the goal (sadhya) and the achiever (sadhaka) of each other. Absolutist reliance on any of these cannot provide liberation. This is explained now. The real (niscaya) path to liberation consists in realization of the pure soul-substance that itself is indiscrete Three-Jewels (abheda ratnatraya) - perception (darsana), knowledge (jnana) and conduct (caritra). The empirical (vyavahara) path to liberation consists in the discrete Three-Jewels (bheda ratnatraya). Some put their faith only on the empirical (vyavahara) path - auspicious conduct (caritra) - ignoring altogether the real (niscaya) path. They continue to wander in worldly-existence (samsara), albeit with some auspicious interregnums, like birth as a celestial-being (deva). Some though have faith on the real (niscaya) path but unable to pursue it in letter and spirit, follow only the auspicious conduct (caritra). They become rightbelievers-with-attachment (saraga samyagdrsti) and attain liberation conventionally. Those who take recourse to the real (niscaya) path to liberation in an absolutist manner and not being able to establish themselves in the state of without-attachment (vitaraga) as required, start criticizing . . . . . . . . . . 327

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Pancastikaya-samgraha and undermining activities - the six essential-duties (avasyaka), including equanimity'samayika', of the ascetic (sramana), and givingof-gift (dana) and adoration (puja) of the supreme-beings, of the householder (sravaka). Being off-track from both the paths - real (niscaya) and empirical (uyavahara)- they get themselves bound with karmas. However, those who understand the real (niscaya) as well as the empirical (vyavahara) path to liberation but are not able to follow the pure conduct as stipulated, engage themselves in auspicious activities like giving-of-gift (dana) and adoration (puja) of the supreme-beings. They attain liberation conventionally. The two points-of-view, the real (niscaya) and the empirical (uyavahara), are the objective (sadhya) and the achiever (sadhaka) in relation to each other. Relying on both points-of-view, the supremeascetic (yogi) reaches the stage of supreme-meditation (paramasamadhi) that is free from all attachment (raga) and inquisitiveness (vikalpa). Such supreme-meditation (parama-samadhi) leads to liberation (moksa). Acarya Amotacandra's Purusarthasiddhyupaya: व्यवहारनिश्चयो यः प्रबुध्य तत्त्वेन भवति मध्यस्थः / प्राप्नोति देशनायाः स एव फलमविकलं शिष्यः // 8 // जो वास्तविक रूप से व्यवहार नय और निश्चय नय दोनों नयों को जान कर मध्यस्थ हो जाता है अर्थात् किसी एक नय का सर्वथा एकान्ती न बन कर अपेक्षादृष्टि से दोनों नयों को स्वीकार करता है, वह ही शिष्य उपदेश के सम्पूर्ण फल को प्राप्त करता है। Only the disciple who, after understanding the true nature of substances from both the transcendental as well as the empirical points-of-view and becomes unbiased towards any of these, gets the full benefit of the teachings. 328

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Verse 173 अपनी प्रतिज्ञा की पूर्णता सूचित करने वाली इस शास्त्र की समाप्ति - This indicates the accomplishment of the pledge made in the beginning - मग्गप्पभावणटुं पवयणभत्तिप्पचोदिदेण मया / भणियं पवयणसारं पंचत्थियसंगहं सुत्तं // 173 // मार्गप्रभावनार्थं प्रवचनभक्तिप्रचोदितेन मया / भणितं प्रवचनसारं पश्चास्तिकसंग्रहं सूत्रम् // 173 // अन्वयार्थ - [ प्रवचनभक्तिप्रचोदितेन मया ] प्रवचन की भक्ति से प्रेरित ऐसे मैंने [मार्गप्रभावानार्थं ] मार्ग की प्रभावना के हेतु [प्रवचनसारं] प्रवचन के सारभूत [ पंचास्तिकसंग्रहं सूत्रम् ] पंचास्तिकाय-संग्रह' सूत्र [ भणितम् ] कहा। Moved by my devotion to the Scripture and with the aim of propagation of the true path, I have composed this 'Pancastikaya-samgraha', the essence of the Doctrine of Lord Jina. EXPLANATORY NOTE The true path to liberation really is the disinterest in the worldlyexistence (samsara), the body (sarira), and the objects of the senses. Or, it is the experience of the pure-soul. The propagation of the true path is accomplished by treading the path and also by enlightening others. Therefore, moved by my devotion to the Scripture (agama), I have composed this 'Pancastikaya-samgraha'. In this treatise, I have articulated, briefly, the nature of the objects (vastu, padartha, bhava) through the five substances with bodily-existence (astikaya) and six substances (dravya), etc. This treatise, therefore, is the essence of the Scripture (agama) that comprises twelve-parts (dvadasanga). . . . . . . .. . .. . . . . . . . . . . .. . 329

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Pancastikaya-samgraha This 'Pancastikaya-samgraha' has been composed for the benefit of the disciples (sisya) who are keen to know the Reality. The ascetic (sadhu, sramana, muni) is a disciple (sisya) when he is in the process of acquiring knowledge through learning. For the benefit of the worthy disciples (sisya), Acarya Jayasena, the commentator, has outlined six stages in the life of the ascetic (sadhu, sramana, muni): 1. Stachlat - dikna-kala - The time when a potential soul (jiva) whose worldly-existence (samsara) is nearing end goes to a worthy Preceptor (Acarya) endowed with the real (niscaya) as well as the empirical (vyavahara) 'Three Jewels' (ratnatraya), and adopts the Jaina-ordination (inadiksa) by discarding all possessions, external and internal. This is the 'diksa-kala'. 2. fechIct - siksa-kala - After the ordination, the disciple studies the nature of the real (niscaya) and the empirical (vyavahara) "Three Jewels' (ratnatraya) through the Scripture; this period is the 'siksa-kala'. 3. TUTQUICHI -ganaposana-kala - After the 'siksa-kala', the ascetic, established in the real (niscaya) and the empirical (vyavahara) 'Three Jewels' (ratnatraya), gives discourses to other potential souls on the pure-soul-substance. This is the 'ganaposana-kala'. 4. 314Hitchchim - atmasamskara-kala - After the 'ganaposana kala', the ascetic discards his congregation and gets established in the pure-soul-substance; he remains immersed in own-soul. This is the 'atmasanskara-kala'. 5. Home-ichi - sallekhana-kala - The ascetic gradually weakens his passions (kasaya); this is bhava-sellekhana. He also gradually emaciates his body; this is dravya-sellekhana. The time involved in both these is the 'sallekhana-kala'. 6. 3T4Tefchlet - uttamartha-kala - At the end of the 'sallekhana kala'the ascetic completes his time by engaging in true ............ 330

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Verse 173 adoration (aradhana) of the soul-substance in four ways: a) faith, b) knowledge, c) conduct, and d) getting-rid-of-desires (iccha nirodha) or austerities (tapa). For those with the mostauspicious-body (carama-sariri) these four adoration (aradhana) lead to liberation in the same life; for others it may take a few more lives. This is the 'uttamartha-kala'. The ascetic may attain perfect-knowledge (kevalajnana) in any of these six stages. It is not necessary that the ascetic must go through all the six stages. इस प्रकार आचार्य कुन्दकुन्द विरचित पंचास्तिकाय-संग्रह ग्रन्थराज का नव पदार्थ मोक्षमार्ग प्ररूपक नामक द्वितीय महा-अधिकार समाप्त हुआ। This completes the second mega-chapter of Acarya Kundakunda's 'Pancastikaya-samgraha' outlining the nine objects (padartha) and the path to liberation. This concludes Acarya Kundakunda's Pancastikaya-samgraha - With Authentic Explanatory Notes in English (The Jaina Metaphysics) With great devotion, I make obeisance humble at the Worshipful Feet of Acarya Kundakunda, a glittering jewel among the authors of the Scripture, whose expositions illumine the Reality, as preached by the Omniscient Lord. I bow down at the Worshipful Feet of Acarya Amrtacandra and Acarya Jayasena whose commentaries on Acarya Kundakunda's 'Pancastikaya-samgraha' instilled in me, feeble in intellect, the fortitude to take up this work. . . . . . . . . . . 331

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Pancastikaya-samgraha At the conclusion of this worthy endeavour I adore and worship the Lotus Feet of Lord Sitalanatha, the tenth Tirthankara, for continued propitiousness: Acarya Samantabhadra's Svayambhustotra: न शीतलाश्चन्दनचन्द्ररश्मयो न गाङ्गमम्भो न च हारयष्टयः / यथा मुनेस्तेऽनघवाक्यरश्मयः शमाम्बुगर्भाः शिशिरा विपश्चिताम् // (10-1-46) हे भगवन् ! आप ज्ञानी (श्री शीतलनाथ भगवान्) की वीतरागमई जल से भरी हुई व पाप-रहित निर्दोष वचन रूपी किरणें भेद-ज्ञानी जीवों को जैसी शीतलता या सुख-शान्ति देने वाली होती हैं उस प्रकार संसार-ताप हरण करने वाली न चन्दन है, न चन्द्रमा की किरणें हैं, न गंगा नदी का जल है और न ही मोतियों की मालाएँ हैं। O Lord Sitalanatha! The rays of your unblemished words, bathed in the cool water of passionless and ineffable peace, are more soothing to the aspirant after Truth than the paste of sandalwood, the rays of the moon, the water of the Ganges and the garland of pearls. . . . . . . . . . . . . . . . 332

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INDEX OF VERSES गाथा अनुक्रमणिका गाथा --- Verse No. Page 84 166 31 75 315 17 65 132 105 203 अगुरुगलघुगेहिं सया तेहिं अगुरु लहुगा अणंता तेहिं अण्णाणादो णाणी जदि अण्णोण्णं पविसंता दिता अत्ता कुणदि सभावं तत्थ अभिवंदिऊण सिरसा अरसमरूवमगंधं अव्वत्त अरहंतसिद्धचेदियपवयणगण अरहंतसिद्धचेदियपवयणभत्तो अरहंत सिद्धसाहुसु भत्ती अविभत्तमणण्णत्तं दव्वगुणाणं अंडेसु पवड्ढता गब्भत्था 127 237 166 317 171 324 136 252 45 100 113 218 97 186 124 234 92 180 आगासकालजीवा धम्माधम्मा आगासकालपुग्गलधम्माधम्मेस आगासं अवगासं आदेसमेत्तमुत्तो धादुचदुक्कस्स आभिणिसुदोधिमणकेवलाणि आसवदि जेण पुण्णं पावं 153 41 92 157 299 1 इंदसदवंदियाणं इंदियकसायसण्णा --- 141 259 . . . . . . . . . . . . . . . . . . . . . . . . 333

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Pancastikaya-samgraha गाथा --- Verse No. Page 85 168 56 118 221 उदयं जह मच्छाणं उदयेण उवसमेण य उद्दसमसयमक्खियमधुकरभमरा उप्पत्ती व विणासो दव्वस्स उवओगो खलु दुविहो उवभोज्जमिंदिएहिं य उवसंतखीणमोहो मग्गं 11 24 90 163 139 71 141 102 196 112 217 120 228 81 160 एक्को चेव महप्पा सो एदे कालागासा एदे जीवणिकाया पंचविहा एदे जीवणिकाया देहप्पविचारमस्सिदा एयरसवण्णगंधं दो फासं एवमभिगम्म जीवं अण्णेहिं एवं कत्ता भोत्ता होजं एवं पवयणसारं पंचत्थियसंगहं एवं भावमभावं भावाभावं एवं सदो विणासो असदो एवं सदो विणासो असदो जीवस्स 123 233 69 138 200 103 21 47 43 54 115 ओगाढगाढणिचिदो पोग्गलकायेहिं 64 131 28 69 कम्ममलविप्पमुक्को उ8 लोगस्स कम्मस्साभावेण य सव्वण्हू 151 285 . . . . . . . . . . . . . . 334

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Index of Verses गाथा --- Verse No. Page 63 130 127 120 87 58 122 कम्मं कम्मं कुव्वदि जदि सो कम्म पि सगं कुव्वदि सेण कम्मं वेदयमाणो जीवो भावं कम्माणं फलमेक्को एक्को कम्मेण विणा उदयं जीवस्स कालो त्ति य ववदेसो कालो परिणामभवो परिणामो कुव्वं सगं सहावं अत्ता केचितु अणा-वण्णा कोधो व जदा माणो माया 194 101 100 192 61 126 32 75 138 255 147 खंधं सयलसमत्थं तस्स दु अद्धं खंधा य खंधदेसा खंधपदेसा खीणे पुव्वणिबद्धे गदिणामे 74 146 119 226 गदिमधिगदस्स देहो देहादो 129 241 159 302 चरियं चरदि सगं सो जो चरिया पमादबहुला कालुस्सं 139 256 छक्कापक्कमजुत्तो उवउत्तो 72 141 94 182 जदि हवदि गमणहेदू जदि हवदि दव्वमण्णं गुणदो 98 . . . . . . . . . . . . . . . . . . . . . . . . 335

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Pancastikaya-samgraha गाथा --- Verse No. Page 93 181 133 143 249 270 269 142 146 275 167 318 33 78 134 86 169 147 277 122 231 87 170 29 71 जम्हा उवरिट्ठाणं सिद्धाणं जम्हा कम्मस्स फलं विसयं जस्स जदा खलु पुण्णं जोगे जस्स ण विज्जदि रागो दोसो जस्स ण विज्जदि रागो दोसो मोहो जस्स हिदयेणुमेत्तं वा जह पउमरायरयणं खित्तं खीरे जह पुग्गलदव्वाणं बहुप्पयारेहि जह हवदि धम्मदव्वं तह त जं सुहमसुहमुदिण्णं भावं रत्तो जाणदि पस्सदि सव्वं इच्छदि जादो अलोगलोगो जेसिं जादो सयं स चेदा सव्वण्हू जायदि जीवस्सेवं भावो जीवसहावं णाणं अप्पडिहददंसणं जीवा अणाइणिहणा संता जीवाजीवा भावा पुण्णं पावं जीवा पुग्गलकाया धम्माधम्मा जीवा पुग्गलकाया आयासं जीवा पुग्गलकाया अण्णोण्णाजीवापुग्गलकाया धम्माधम्मा जीवा पुग्गलकाया सह सक्किरिया जीवा संसारत्था णिव्वादा जीवो त्ति हवदि चेदा जीवो सहावणियदो जूगागुंभीमक्कणपिपीलिया जे खलु इंदियगेज्झा विसया 130 241 154 293 53 113 108 210 11 135 178 98 188 109 212 27 64 155 295 115 220 99 190 336

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Index of Verses गाथा --- Verse No. Page --- 163 311 13 128 241 148 280 जेण विजाणदि सव्वं पेच्छदि जेसिं अत्थि सहाओ गुणेहिं जेसिं जीवसहावो णत्थि जो खलु संसारत्थो जीवो जोगणिमित्तं गहणं जोगो जो चरदि णादि पेच्छदि जो परदव्वम्मि सुहं असुहं जो सव्वसंगमुक्को णण्णमणो जो संवरेण जुत्तो अप्पट्ठपसाधगो जो संवरेण जुत्तो णिज्जरमाणोध 162 310 156 297 158 300 145 274 153 289 36 83 61 88 172 43 96 121 230 49 108 ण कुदोचि वि उप्पण्णो जम्हा णत्थि चिरं वा खिप्पं मत्तारहिदं ण य गच्छदि धम्मत्थी गमणं ण वियप्पदि णाणादो णाणी ण हि इंदियाणि जीवा काया ण हि सो समवायादो अत्यंतरिदो णाणं धणं च कुव्वदि धणिणं णाणावरणादीया भावा जीवेण णाणी णाणं च सदा णिच्चो णाणवकासो ण णिच्छयणयेण भणिदो तिहि णेरइयतिरियमणुआ देवा इदि 105 45 106 80 158 161 307 55 116 68 136 तम्हा कम्मं कत्ता भावेण तम्हा धम्माधम्मा गमणट्ठिदिकारणाणि --- 95 183 . . . . . . . . . . . . . . . . . . . . . . . . 337

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Pancastikaya-samgraha गाथा --- Verse No. Page --- 169 320 172 326 तम्हा णिव्वुदिकामो णिस्संगो तम्हा णिव्वुदिकामो रागं सव्वत्थ ति त्थावरतणुजोगा अणिलाणलकाइया तिसिदं बुभुक्खिदं वा दुहिदं ते चेव अस्थिकाया 111 215 137 254 16 164 313 दवियदि गच्छदि ताई ताई दव्वं सल्लक्खणयं दव्वेण विणा ण गुणा दंसणणाणचरित्ताणि मोक्खमग्गो दंसणणाणसमग्गं झाणं णो दंसणणाणाणि तहा जीवणिबद्धाणि दसणमवि चक्खुजुदं अचक्खुजुदमवि देवा चउण्णिकाया मणुया 152 288 52 111 42 94 118 224 83 164 160 304 धम्मत्थिकायमरसं अवण्णगंधं धम्मादीसद्दहणं सम्मत्तं धम्माधम्मागासा अपुधब्भूदा धरिदुं जस्स ण सक्कं चित्तुब्भामं 96 184 168 319 12 27 Co 144 पज्जयविजुदं दव्वं दव्वविजुत्ता पयडिट्ठिदिअणुभागप्पदेसबंधेहिं पाणेहिं चदुहिं जीवदि पुढवी य उदगमगणी वाउवणप्फदि 73 110 214 . . . . . . . . . . . . . . . 338

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Index of Verses गाथा --- Verse No. Page बादरसुहुमगदाणं खंधाणं 76 149 भावस्स णत्थि णासो णत्थि भावा जीवादीया जीवगुणा भावो कम्मणिमित्तो कम्मं पुण भावो जदि कम्मकदो अत्ता 125 123 173 329 --- 17 39 मग्गप्पभावणटुं पवयणभत्तिप्पचोदिदेण मणुसत्तणेण णट्ठो देही मुणिऊण एतदद्वं तदणुगमणुज्जदो मुत्तो फासदि मुत्तं मुत्तो मुत्तेण मोहो रागो दोसो चित्तपसादो 104 201 134 250 131 244 रागो जस्स पसत्थो अणुकंपासंसिदो 135 251 111 म 52 वण्णरसगंधफासा परमाणुरूविदा ववगदपणवण्णरसो ववदेसा संठाणा संखा विज्जदि जेसिं गमणं ठाणं 46 102 174 140 257 सण्णाओ य तिलेस्सा इंदियवसदा सत्ता सव्वपयत्था सविस्सरूवा सद्दो खंधप्पभवो खंधो 8 18 --- 79 156 . . . . . . . . . . . . . . . . . . . . . . . . 339

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Pancastikaya-samgraha गाथा --- Verse No. Page 170 322 23 109 106 205 107 207 34 79 सपयत्थं तित्थयरं अभिगदबुद्धिस्स सब्भावसभावाणं जीवाणं समओ णिमिसो कट्ठा कला समणमुहुग्गदमटुं चदुग्गदिणिवारणं समवत्ती समवाओ अपुधब्भूदो समवाओ पंचण्ह समउ सम्मत्तणाणजुत्तं चारित्तं सम्मत्तं सद्दहणं भावाणं सव्वत्थ अस्थि जीवो ण य सव्वे खलु कम्मफलं थावरकाया सव्वेसिं खंधाणं जो अंतो सव्वेसिं जीवाणं सेसाणं सस्सदमध उच्छेदं भव्वमभव्व संठाणा संघादा वण्णरसप्फासगंधसद्दा संबुक्कमादुवाहा संखा सिप्पी संवरजोगेहिं जुदो तवेहिं जो सिय अत्थि णत्थि उहयं सुरणरणारयतिरिया सुहदुक्खजाणणा वा हिदपरियम्म सुहपरिणामो पुण्णं असुहो सो चेव जादि मरणं जादि 151 176 37 85 126 237 114 219 144 272 14 29 117 125 222 236 246 132 18 41 150 285 हेदुमभावे णियमा जायदि हेदू चदुव्वियप्पो अट्ठवियप्पस्स 149 283 . . . . . . . . . . . . . . . . . . . . .. . 340

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INDEX OF SCRIPTURAL EXCERPTS शास्त्रोद्धरण अनुक्रमणिका Name of the Seripture कारिका/श्लोक/गाथा क्रमांक Page 121 Acarya Amrtacandra's Purusarthasiddhyupaya 139 306 --- जीवकृतं परिणाम (12) --- एवमयं कर्मकृतैर्भावैर- (14) --- सम्यक्त्वबोधचारित्रलक्षणो (222) --- असमग्रं भावयतो रत्नत्रय (211) --- रत्नत्रयमिह हेतुर्निर्वाणस्यैव (220) --- व्यवहारनिश्चयो यः प्रबुध्य (8) 314 314 Acarya Gunabhadra's --- करोतु न चिरं घोरं तपः Atmanusasana (212) Acarya Kundakunda's Niyamasara 152 --- तस्स मुहग्गदवयणं --- समयावलिभेदेण दु --- णट्ठट्टकम्मबंधा --- अत्तादि अत्तमझं अत्तंतं --- धाउचउक्कस्स पुणो जं --- एयरसरूवगंधं दोफासं --- णियभावं णवि मुच्चइ --- सुहअसुहवयणरयणं (8) (31) (72) (26) (25) (27) (97) (120) 154 161 308 311 Acarya Kundakunda's Pravacanasara --- उप्पादो य विणासो --- अत्थि त्ति य णत्थि त्ति --- ण भवो भंगविहीणो --- वदिवददो तं देसं तस्सम --- समओ दु अप्पदेसो --- सपरं बाधासहिदं --- जादं सयं समत्तं (1-18) (2-23) (2-8) (2-47) (2-46) (1-76) (1-59) . . . . . . . . . . . . . . 341

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Pancastikaya-samgraha Name of the Scripture कारिका/श्लोक/गाथा क्रमांक Page 88 Acarya Kundakunda's Pravacanasara (contd.) 97 99 133 155 185 193 --- णाणं अत्थवियप्पो कम्मं (2-32) --- आदा णाणपमाणं णाणं (1-23) --- लिंगेहिं जेहिं दव्वं (2-38) आदा कम्ममलिमसो (2-29) --- वण्णरसगंधफासा विजंते (2-40) --- लोगालोगेसु णभो (2-44) --- उप्पादो पद्धंसो विज्जदि (2-50) --- फासो रसो य गंधो (1-56) --- अरसमरूवमगंधं (2-80) --- परिणमदि जदा अप्पा (2-95) --- उपयोगो यदि हि शुभः (2-64) --- रत्तो बंधदि कम्मं मुच्चदि (2-87) संपज्जदि णिव्वाणं (1-6) --- समसत्तुबंधुवग्गो (3-41) --- अरहंतादिसु भत्ती (3-46) 240 240 245 278 284 295 303 314 Acarya Kundakunda's Samayasara --- एदेहि य संबंधो जहेव --- जीवादीसदहणं सम्मत्तं --- जीवो चरित्तदंसणणाण- --- सोवण्णियं पि णियलं (2-19-57) (4-11-155) (1-2-2) (4-2-146) 80 209 294 318 --- रुंधिय छिद्दसहस्से (155) 268 Acarya Mailladhavala's Nayacakko Acarya Nemicandra's --- दव्वपरिवट्टरूवो जो (21) Dravyasamgraha __--- लोयायासपदेसे इक्किक्के (22) --- तिक्काले चदुपाणा (3) --- पोंग्गलकम्मादीणं कत्ता (8) 65 66 . . . . . . . . . . . . . . . 342

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Index of Scriptural Excerpts Name of the Seripture कारिका/श्लोक/गाथा क्रमांक Page 175 Acarya Nemicandra's --- ववहारा सुहदुक्खं (9) Dravyasamgraha --- अणुगुरुदेहपमाणो (10) (Contd.) --- उवओगो दुवियप्पो (4) --- गइपरिणयाण धम्मो (17) --- ठाणजुदाण अधम्मो (18) --- धम्माऽधम्मा कालो (20) --- चेदणपरिणामो जो (34) जहकालेण तवेण य (36) --- बज्झदि कम्मं जेण दु (32) --- बहिरब्भंतरकिरियारोहो (46) --- रयणत्तयं ण वट्टइ अप्पाणं (40) 179 270 273 279 301 309 Acarya Pujyapada's Istopadesa 47 --- एकोऽहं निर्ममः शुद्धो (27) --- बध्यते मुच्यते जीवः (26) --- संयम्य करणग्राममेकाग्रत्वेन (22) 298 301 (77) 42 Acarya Pujyapada's Samadhitantram 282 आत्मन्येवात्मधीरन्यां --- प्रयत्नादात्मनो --- एवं त्यक्त्वा बहिर्वाचं --- यदग्राह्यं न गृह्णाति --- येनात्माऽबुद्ध्यतात्मैव (103) (17) 301 (20) (1) Acarya Samantabhadra's Aptamimamsa --- घटमौलिसुवर्णार्थी (59) --- कथञ्चित् ते सदेवेष्टं (14) --- स्याद्वादः सर्वथैकान्तत्यागात् (104) --- धर्मे धर्मेऽन्य एवार्थो (22) --- कामादिप्रभवश्चित्रः (99) --- विशुद्धिसंक्लेशाङ्गं (95) 243 247 . . . . . . . . . . . . . . 343

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Pancastikaya-samgraha Name of the Scripture कारिका/श्लोक/गाथा क्रमांक Page Acarya Samantabhadra's Ratnakarandakasravakacara अनात्मार्थं विना रागैः ---- देवेन्द्रचक्रमहिमा- (8) (41) 6 323 44 Acarya Samantabhadra's Svayambhustotra --- विधिनिषेधश्च (5-5-25) ___--- न शीतलाश्चन्दनचन्द्ररश्मयो (10-1-46) 332 Name of the Scripture सूत्र क्रमांक Page Acarya Umasvami's Tattvarthasutra 107 119 120 --- गुणपर्ययवद् द्रव्यम् (5-38) --- सद्रव्यलक्षणम् (5-29) --- उत्पादव्ययध्रौव्ययुक्तं सत् (5-30) --- वर्तनापरिणामक्रियाः (5-22) --- संसारिणो मुक्ताश्च (2-10) --- उपयोगो लक्षणम् (2-8) --- द्रव्याश्रया निर्गुणा गुणाः (5-41) --- औपशमिकक्षायिकौ भावौ (2-1) द्विनवाष्टादशैकविंशति- (2-2) नाणोः (5-11) --- स्पर्शरसगन्धवर्णवन्तः (5-23) --- निष्क्रियाणि च (5-7) --- धर्माधर्मयोः कृत्स्ने (5-13) गतिस्थित्युपग्रहौ (5-17) --- लोकाकाशेऽवगाहः (5-12) --- स्पर्शरसगन्धवर्ण- (2-20) --- श्रुतमनिन्द्रियस्य (2-21) --- कालश्च (5-39) 159 162 167 171 173 177 191 191 199 .. . . . . . . . . . . .. . 344

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Index of Scriptural Excerpts Name of the Scripture सूत्र क्रमांक Page नन्तसमयः 199 Acarya Umasvami's Tattvarthasutra (Contd.) 216 281 (5-40) __ --- पृथिव्यप्तेजोवायु- (2-13) --- सकषायत्वाज्जीवः कर्मणो (8-2) मोहक्षयाज्ज्ञानदर्शना- (10-1) --- सम्यग्दर्शनज्ञानचारित्राणि (1-1) --- तत्त्वार्थश्रद्धानं (1-2) 287 305 306 . . . . . . . . . . . . . . . . . . . . . . . . 345

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Pancastikaya-samgraha GUIDE TO TRANSLITERATION Devanagari IAST* Devanagari IAST Devanagari IAST 5 to gha pa 5 fi na pha por 5 ca ba tus cha bha 1915 ma f 5 ya p 15 na ra ta la tha υα top au da sa 10 dha sa F na sa it ha 5 5 ksa ka to a tra D kha y 7 da dha na 37 A jna sra F ga 1 it ηα *IAST: International Alphabet of Sanskrit Transliteration 346

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Sacred Jaina Texts from Vikalp Printers Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION श्रीमदाचार्य कुन्दकुन्द विरचित समयसार Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION The most profound and sacred exposition in the Jain religious tradition. * Prakrit . Hindi * English श्रीमदाचार्य कुन्दकुन्द विरचित समयसार Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain * Published: 2012 * Hard Bound Printed on Art Paper * Pages: xvi + 208 ISBN 81-903639-3-X * Size: 16 x 22.5 cm Rs. 350/As Acharya Vidyanand writes in the Foreword of Samayasara, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are obstacles in the path to liberation. Samayasara is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. . . . . . . . . . . 347

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Shri Amritchandra Suri's Purusarthasiddhyupaya Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION श्री अमृतचन्द्रसूरी विरचित पुरुषार्थसिद्धयुपाय * Sanskrit * Hindi * English Shri Amritchandra Suri's Purusarthasiddhyupaya (Purushartha Siddhyupaya) Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION श्री अमृतचन्द्रसूरि-विरचित Foreword by: Acharya 108 Vidyanand Muni पुरुषार्थसिद्धयुपाय English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Published: 2012 Hard Bound * Printed on NS Maplitho Paper * Pages: xvi + 191 . Size: 16 x 22.5 cm ISBN 81-903639-4-8 Rs. 350/ Shri Amritchandra Suri's Purusarthasiddhyupaya is a matchless Jaina text that deals with the conduct required of the householder (sravaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex issues such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism - noninjury or ahimsa-has been explained in detail in the book. @ @ . . . . . . . . . . 348

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Acarya Nemichandra's Dravyasamgraha With Authentic Explanatory Notes आचार्य नेमिचन्द्र विरचित द्रव्यसग्रह Acarya Nemichandra's Dravyasamgraha Also: Dravya Sangraha, Dravya Samgraha) With Authentic Explanatory Notes * Prakrit. Hindi * English आचार्य नेमिचन्द्र विरचित द्रव्यसंग्रह Foreword by: Acarya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain * Published: 2013 * Hard Bound * Printed on NS Maplitho Paper Pages: xvi + 216 * Size: 16 x 22.5 cm ISBN 81-903639-5-6 Rs. 450/ Dravyasamgraha is one of the finest classical Jaina texts, composed by His Holiness Acarya Nemichandra (circa 10th century CE). It deals primarily with the Realities (tattva) that contribute to world process. The conduct required for attaining the ultimate goal of liberation follows from the knowledge of these Realities. Both, the transcendental and the empirical points of view, have been considered while explaining the nature of substances, souls and non-souls. It will be of much use to scholars worldwide interested in pursuing the study of Jaina epistemology. . . . . . . . . . . 349

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Acarya Pujyapada's Istopadesa - The Golden Discourse आचार्य पूज्यपाद विरचित इष्टोपदेश Acarya Pujyapada's Istopadesa - THE GOLDEN DISCOURSE आचार्य पूज्यपाद विरचित इष्टोपदेश * Sanskrit . English Foreword by: Acarya 108 Vidyanand Muni By: Vijay K. Jain Foreword by: Acarya 108 Vidyanand Muni * Published: 2014 * Hard Bound * Printed on NS Maplitho Paper * Pages: xvi + 152 * Size: 16 x 22.5 cm VIJAY K. JAIN ISBN 81-903639-6-4 Rs. 450/ His Holiness Acarya Pujyapada, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina doctrine, including Sarvarthasiddhi and Istopadesa. Concise but deep in import, Istopadesa unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous. @ @ . . . .. . 350

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Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirtharkara आचार्य समन्तभद्र विरचित स्वयम्भूस्तोत्र Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara आचार्य समन्तभद्र विरचित स्वयम्भूस्तोत्र * Sanskrit . Hindi English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain * Published: 2015 Hard Bound Printed on NS Maplitho Paper Pages: xxiv + 220 * Size: 16 x 22.5 cm Divine Blessings: Acarya 108 Vidyanand Muni VIJAY K. JAIN ISBN 81-903639-7-2 Rs. 500/ Acarya Samantabhadra's Svayambhustotra (circa 2nd century CE) is a fine composition in Sanskrit dedicated to the adoration of the Twenty-four Tirthankara, the Most Worshipful Supreme Beings. Through its 143 verses Svayambhustotra not only enriches reader's devotion, knowledge, and conduct but also frees his mind from blind faith and superstitions. Rid of ignorance and established firmly in right faith, he experiences ineffable tranquility and equanimity. The book has two useful Appendices. Appendix-1 attempts to familiarize the reader with the divisions of empirical time that are used extensively in Jaina cosmology. Appendix-2 provides a glimpse of life stories, adapted from authentic Jaina texts, of the Twenty-four Tirthankara. . . . . . . . . . . 351

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Acarya Samantabhadra's Aptamimarsa (Devagamastotra) Deep Reflection On The Omniscient Lord आचार्य समन्तभद्र विरचित आप्तमीमांसा (antha) Acarya Samantabhadra's Aptamimarsa (Devagamastotra) Deep Reflection On The Omniscient Lord आचार्य समन्तभद्र विरचित आप्तमीमांसा (24/THREA) * Sanskrit . Hindi * English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN Published: 2016 * Hard Bound Printed on NS Maplitho Paper * Pages: xxiv + 200 * Size: 16 x 22.5 cm ISBN 81-903639-8-0 Rs. 500/ Aptamimamsa by Acarya Samantabhadra (circa 2nd century CE) starts with a discussion, in a philosophical-cum-logical manner, on the Jaina concept of omniscience and the attributes of the Omniscient. The Acarya questions the validity of the attributes that are traditionally associated with a praiseworthy deity and goes on to establish the logic of accepting the Omniscient as the most trustworthy and praiseworthy Supreme Being. Employing the doctrine of conditional predications (syadvada) - the logical expression of reality in light of the foundational principle of non-absolutism (anekantavada) - he faults certain conceptions based on absolutism. He finally elucidates correct perspectives on issues including fate and human-effort, and bondage of meritorious (punya) or demeritorious (papa) karmas. 352

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Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct आचार्य समन्तभद्र विरचित / रत्नकरण्डकश्रावकाचार Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct आचार्य समन्तभद्र विरचित रत्नकरण्डकश्रावकाचार * Sanskrit . Hindi * English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain * Published: 2016 Divine Blessings: Acarya 108 Vidyananda Muni Hard Bound Printed on NS Paper VIJAY K. JAIN * Pages: xxiv + 264 * Size: 16 22.5 cm ISBN 81-903639-9-9 Rs. 500/Acarya Samantabhadra's (circa 2nd century CE) Ratnakarandaka-sravakacara, comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that every householder (sravaka) must follow. All his efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra), which lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. Giving up of the body in a manner that upholds righteousness on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of sallekhana. All persons with right faith, the ascetic as well as the householder, look forward to attaining voluntary, passionless death at the appropriate time. The treatise finally describes the eleven stages (pratima) of the householder's conduct. . . . . . . . . . . 353

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Acarya Pujyapada's Samadhitantram - Supreme Meditation आचार्य पूज्यपाद विरचित समाधितंत्रम् Acarya Pujyapada's Samadhitantram - Supreme Meditation आचार्य पूज्यपाद विरचित समाधितंत्रम् * Sanskrit . Hindi English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyanand Muni * Published: 2017 * Hard Bound Printed on NS Paper * Pages: xlii + 202 * Size: 16 x 22.5 cm VIJAY K. JAIN ISBN 978-81-932726-0-2 Rs. 600/ Acarya Pujyapada's (circa 5th century CE) Samadhitantram is a spiritual work consisting of 105 verses outlining the path to liberation for the inspired soul. Living beings have three kinds of soul - the extroverted-soul (bahiratma), the introverted-soul (antaratma), and the pure-soul (paramatma). The one who mistakes the body and the like for the soul is the extroverted-soul (bahiratma). The extrovertedsoul spends his entire life in delusion and suffers throughout. The one who entertains no delusion about psychic dispositions - imperfections like attachment and aversion, and soul-nature - is the introverted-soul (antaratma). The knowledgeable introverted-soul disconnects the body, including the senses, from the soul. The one who is utterly pure and rid of all karmic dirt is the pure-soul (paramatma). Samadhitantram expounds the method of realizing the pure-soul, the light of supreme knowledge, and infinite bliss. Samadhitantram answers the vexed question, "Who am I?' in forceful and outrightly logical manner, in plain words. No one, the ascetic or the householder, can afford not to realize the Truth contained in the treatise, comprehend it through and through, and change his conduct accordingly. . . . . . . . . . . . . . . . . . . .. 354

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Acarya Kundakunda's Pravacanasara - Essence of the Doctrine आचार्य कुन्दकुन्द विरचित प्रवचनसार Acarya Kundakunda's Pravacanasara - Essence of the Doctrine आचार्य कुन्दकुन्द विरचित प्रवचनसार * Prakrit . Sanskrit * Hindi English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyananda Muni * Published: 2018 Hard Bound VIJAY K. JAIN * Printed on Art Paper * Pages: Ixi + 345 ISBN 978-81-932726-1-9 * Size: 16 x 22.5 cm Rs. 600/Acarya Kundakunda's (circa 1st century BCE) 'Pravacanasara' is among the most popular Jaina Scriptures that are studied with great reverence by the ascetics as well as the laymen. Consciousness manifests in form of cognition (upayoga) - pure-cognition (suddhopayoga), auspicious-cognition (subhopayoga) and inauspicious-cognition (asubhopayoga). Pure-cognition represents conduct without-attachment (vitaraga caritra). Perfect-knowledge or omniscience (kevalajnana) is the fruit of pure-cognition (suddhopayoga). The soul engaged in pure-cognition (suddhopayoga) enjoys supreme happiness engendered by the soul itself, this happiness is beyond the five senses. Omniscience (kevalajnana) is real happiness; there is no difference between knowledge and happiness. Delusion (moha), the contrary and ignorant view of the soul about substances, is the cause of misery. The soul with attachment (raga) toward external objects makes bonds with karmas and the soul without attachment toward external objects frees itself from the bonds of karmas. . . . . . . . . . . 355

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Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi 0:49 Divine Blessings: Acarya 108 Vidyananda Muni आचार्य उमास्वामी विरचित Acarya Umasvami's तत्त्वार्थसूत्र Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi ( अंग्रेजी व्याख्या स्रोत - आचार्य आचार्य उमास्वामी विरचित पूज्यपाद विरचित सर्वार्थसिद्धि) तत्त्वार्थसूत्र (अंग्रेजी व्याख्या स्त्रोत - आचार्य पूज्यपाद विरचित सर्वार्थसिद्धि) * Sanskrit * Hindi * English Divine Blessings: Acarya 108 Vidyananda Muni By: Vijay K. Jain परस्परोपग्रहो जीवानाम् * Published: 2018 * Hard Bound * Printed on Art Paper VIJAY K. JAIN * Pages: xxx + 466 * Size: 16 x 23 cm ISBN 978-81-932726-2-6 Rs. 750/Acarya Umasvami's (circa 1st century CE) Tattvarthasutra, also known as Moksasastra, is the most widely read Jaina Scripture. It expounds the Jaina Doctrine, the nature of the Reality, in form of aphorisms (sutra), in Sanskrit. Brief and to-thepoint, Tattvarthasutra delineates beautifully the essentials of all objects-ofknowledge (jneya). Sarvarthasiddhi by Acarya Pujyapada (circa 5th century CE) is the first and foremost extant commentary on Tattvarthasutra. Sarvarthasiddhi is an exposition of the Reality - the true nature of substances, soul and non-soul - the knowledge of which equips one to tread the path to liberation, as expounded in Tattvarthasutra. There is beginningless intermingling of the soul (jiva) and the nonsoul (ajiva) karmic matter. Our activities (yoga) are responsible for the influx (asrava) of the karmic matter into the soul. Actuated by passions (kasaya) the soul takes in the particles of karmic matter; this is bondage (bandha). Obstructing fresh inflow of the karmic matter into the soul - samvara - and its subsequent separation from the soul - nirjara - are two important steps in attaining the infallible, utterly pristine, senseindependent and infinitely blissful state of the soul, called liberation (moksa). ........................ 356

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Acarya Kundakunda's Niyamasara - The Essence of Soul-adoration (With Authentic Explanatory Notes) आचार्य कुन्दकुन्द विरचित नियमसार (9THIfuTC 31104 Hea) Acarya Kundakunda's Niyamasara - The Essence of Soul-adoration (With Authentic Explanatory Notes) आचार्य कुन्दकुन्द विरचित नियमसार (THIUTC 18 HET) * Prakrit. Hindi English Divine Blessings: Acarya 108 Vidyananda Muni By: Vijay K. Jain Divine Blessings: * Published: 2019 Acarya 108 Vidyananda Muni Hard Bound * Printed on 90 gsm white paper VIJAY K. JAIN * Pages: lxiv + 341 * Size: 17 x 24 cm ISBN 978-81-932726-3-3 Rs. 600/Niyamasara' by Acarya Kundakunda (circa 1st century BC) is among the finest spiritual texts that we are able to lay our hands on in the present era. The treatise expounds, with authority, the nature of the soul (atma) from the real, transcendental point-of-view (niscayanaya). It expounds the essence of the objects of knowledge, and, by the word 'niyama', the path to liberation. "Niyamasara' is the Word of the Omniscient Lord. It has the power to bestow ineffable happiness of liberation that is utterly rid of attachment, without obstruction, eternal, and sense-independent. This happiness is attained by meditating on the perfect-soul-substance which is pristine, and endowed with four qualities of infinite-knowledge, imperishable, indestructible, and indivisible. Worthy men aspiring for supreme happiness who comprehend this Scripture without contradiction of the empirical (vyavahara) and the transcendental (niscaya) points-of-view are able to adopt conduct that leads their souls to the desired goal. By concentrating on the pure (suddha) and inseparable (abheda) "Three Jewels' (ratnatraya), eternal happiness appertaining to the perfect-soul-substance is attained. 'Niyamasara' discourses right exertion for the soul and its fruit, the supreme liberation. . . . . . . . . . . 357

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Acarya Gunabhadra's Atmanusasana - Precept on the Soul आचार्य गुणभद्र विरचित आत्मानुशासन Acarya Gunabhadra's Atmanusasana - Precept on the Soul आचार्य गुणभद्र विरचित आत्मानुशासन * Sanskrit . Hindi English Divine Blessings: Acarya 108 Vidyananda Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN * Published: 2019 * Hard Bound * Printed on Art Paper * Pages: xlvi + 240 * Size: 17 x 24 cm ISBN 9788193272640 Rs. 600/ Atmanusasana (commonly spelled as Atmanushasan) by Acarya Gunabhadra presents profound concepts of the Jaina Doctrine in a form that is easily understood. Remarkable for its poetry and meaning, it expounds that right faith (samyagdarsana) is the cause of merit, and wrong faith of demerit. To have belief in the true nature of substances is right faith. Dharma is the man's most excellent possession. The conduct that leads to merit is dharma and it results in happiness after destroying misery. Whether happy or miserable, dharma should be the only pursuit of man. True happiness is not the momentary sprinkling of the pleasures of the senses. Long-life, wealth and sound body are obtained from the previously earned merit (punya). Excellent men with discrimination work hard, incessantly and cheerfully, for the sake of their future lives. The happiness attained through austerity (tapa) can never be attained by craving for wealth. No dust of disgrace ever touches the feet of the man fortified by austerity. The ascetic goes on to perform austerity while protecting his body, for a very long time. Through the power of austerity he vanquishes his natural enemies, like the passions of anger, etc. In the after-life, he automatically and speedily attains liberation as the culmination of his human effort. . . . . . . . . . . .. .. . . . . . . . . . . 358

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अलगाया रितुदनगर जानुमानमा भूतार्थोष उमाणसंजय केसायनोमोमाजमाधमम मिता के बुवालमार्ग सानो भनी निरोजन सर्वउपा अमामवन का भीरमणिकानमा सनाधीनशान मोमाजीपुरुषमापनयोजाते जमग्रमाग के भूतार्थ निशेम को जाजरीजी सायन को मारनौसा। जैन मिनाक कार धर्म मानशारों भाइन उददेश्य भी मान मानन्द का औपर कारमानन्द अवर्ण में लीन हो जम, अन्य कोर भौतिमा उपदेश्मनीले मानविकासवादी दर्शन को तो कोई निकम्मनीन-पानको सामान्म निभायी बनिने कुचर को जन्म संसा नहीं दी जा सकती जैनगम पार भों में विभक्त मनुमोग। करमानुभोग मानयोग, बत्मानुयोग। भानो भनुमोग दरबम-स्वरोभी में पान करातेनिनुमान से भिन्न होकर अपनी जी अपनीमानी करना है। सात अरमान जगन में दिगम्बराचार्य भगवान की पलं दे तुम भुत सुजन है आगे चौरामी मार रायोका सुजनन भागीरमरीकेसायक-गोषकोवर्धनान निभाउनमारगमों में संचाविजयाप एक अनूठा विसरवायोजन करने जाना कामजपी रात्पनिमसाल सानो कार्यचकितार की सिमामा भी सज-मनन विधि-निमामि आन-भागमा आरमारामार कायम मिला टीमामला भगवद नाचायी भइतबन्डरमानी एवं आधी जयरोनलामी बिमारितकाम' आपातके यदा रस्समो सोनकर जगति के जीपों पर मार सकार भिधारें मामी तीर्थकर मार भाचार्यो की नियुह विम- देशना अधिमान के किस्तामारने मारली भाप संबकजगकतारि-भारतीय भाषामोसेजविराजनों के लिए भी मिशताका साधन बनेन भवन-से सुकत मानीवरी चरा आराधक सरल स्वासानीचरभानकी विवानी निजमन जी के गाने परान संचारितकाम के प्रमों को जमा, भीमामा के बकर कामाममेकर प्रांजल अग्रेजी अनुवाद कर निजामन मनोमानासन का उचोलन कर जिन महिमा को पहोंचों जीमित कर दिया भीके जैन मी मलासीय है कि रात आरमस्तिति अपाभवानी गाजावान करते रहे। सर्व के नाम दिया गया हाल भवनमानना जोत का पासपीसमातिन। नमाजमा जैन दर्शनशास्थानी विहिके निक मिमा आमा रमाजजोजोजाननभाग जगा औरनजरमा.समाजमा सामान सा नमः नयामानामा भारतीय मावती सामान न सािनों की माने निधन शामामोनाडोन मिनिहारों के निशाचरी भारतमा का अनुरागीयामकी मिहिकामभक्त उति आरम एवं समस्याटेगोत्र से समापन समार सापक भार मापक भीष्माना उपेक्षा अजान की निशिटेग मारेममा बिक या मर भावों को उपेक्षा सामरमटी भूमामा का फल सम्प्रति अध्यात्म जगत में दिगम्बराचार्य भगवन् श्री कुन्दकुन्द देव अनुपम श्रुत-सृजक हैं, आपने चौरासी पाहुड (ग्रंथों) का सृजन कर वागीश्वरी के सम्यक्-कोष को वर्धमान किया है। उनके पाहुड ग्रंथों में पंचास्तिकाय एक अनूठा विश्वतत्त्व का उद्योतन करने वाला कालजयी ग्रंथ है, जिसमें सात तत्त्व, नौ पदार्थ, पंचास्तिकाय की विशद व्याख्या की है। सत्-असत्, विधि-निषेध, भाव-अभाव, अभाव-भाव, भावाभाव का व्याख्यान किया है। टीकाकर्ता भगवद् आचार्य श्री अमृतचन्द्र स्वामी एवं आचार्य श्री जयसेन स्वामी ने 'पंचास्तिकाय' ग्रंथराज के गूढ रहस्य को खोलकर जगति के जीवों पर महत् उपकार किया है। - श्रमणाचार्य विशुद्धसागर मुनि ISBN 978-81-932726-5-7 Rs.: 750/ विकल्प Vikalp Printers