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) AcArya kundakunda viracita paMcAstikAya-saMgraha - prAmANika aMgrejI vyAkhyA sahita 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) AcArya kundakunda viracita paMcAstikAya-saMgraha - prAmANika aMgrejI vyAkhyA sahita

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Acarya Kundakunda's Pancastikaya-samgraha - With Authentic Explanatory Notes in English (The Jaina Metaphysics) AcArya kundakunda viracita paMcAstikAya-saMgraha - prAmANika aMgrejI vyAkhyA sahita Divine Blessings: Acarya 108 Visuddhasagara Muni Vijay K. Jain vikalpa

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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 maMgala AzIrvAda - parama pUjya digambarAcArya 108 zrI vizuddhasAgara jI munirAja vastu ke vastutva kA bhUtArtha bodha pramANa evaM naya ke mAdhyama se hI hotA hai; pramANa evaM naya ke adhigama binA vastu ke vastutva kA satyArtha jJAna honA asaMbhava hai, isIlie jJAnIjana sarvaprathama pramANa va naya kA gambhIra adhigama karate haiN| naya-pramANa ke samIcIna jJAna ko prApta hote hI sAdhu-puruSa mAdhyastha ho jAte haiN| naya-pramANa ke bhUtArtha nirNaya ko prApta karake hI jIva samyaktva ko prApta hotA hai| tarka ke sAtha kiyA gayA zraddhAna calAyamAna nahIM hotA - yaha parama satya hai; parantu tarka tarka hI rahanA cAhie, kutarka nhiiN| tarka kA prayoga jaina darzana-zAstroM meM svasamaya kI siddhi ke lie kiyA gayA hai| svasamaya kA hI khaNDana jo kare vaha na pramANa kA jJAtA hai aura na hI naya kA, usakA pramANa pramANAbhAsa tathA naya nayAbhAsa mAtra hai| adhyAtma evaM sva-siddhAntoM kI rakSA ke lie tarka-zAstroM kI racanA huI hai, na ki sva-siddhAntoM ke nAza ke lie| yahI kAraNa hai ki svasamaya kA anurAgI - svasamaya kI siddhi kA anubhAvaka - pratikSaNa Atma-samaya evaM Agama-samaya para hI lakSya rakhatA hai; zeSa se mAdhyastha-upekSAbhAva rakhatA hai| . . . . . . . . . . . . . . . . . . . . . . . . VII

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Pancastikaya-samgraha samyaka-AtmasAdhaka kI sarvazreSTha sAdhanA upekSAbhAva hai| ajJAna kI nivRtti, heya-upAdeya kA viveka tathA para-bhAvoM se upekSAbhAva banAkara rakhanA; yahI bhUtArtha pramANa kA phala hai| jaina siddhAnta-zAstroM evaM adhyAtma-zAstroM kA mUla uddezya hai ki prANImAtra svAnanda kA bodha kara AtmAnanda ke puruSArtha meM lIna ho jAye, anya koI bhautika uddezya nahIM hai| jaina darzana ko 'Atma-vikAsavAdI darzana' kaheM to koI vikalpa nahIM hai| 'Atma-vikAsavAdI darzana' se sundara koI anya saMjJA nahIM dI jA sakatI hai| jainAgama cAra bhAgoM meM vibhakta hai - prathamAnuyoga, karaNAnuyoga, caraNAnuyoga, drvyaanuyog| cAroM hI anuyoga vastu ke vastutva kA sva-sva zailI meM kathana karate haiN| vastu-svabhAva se bhinna hokara Agama kisI bhI anya kI vyAkhyA nahIM karatA hai| samprati adhyAtma jagata meM digambarAcArya bhagavan zrI kundakunda deva anupama zruta-sRjaka haiM, Apane caurAsI pAhuDa (graMthoM) kA sRjana kara vAgIzvarI ke samyak-koSa ko vardhamAna kiyA hai| unake pAhaDa graMthoM meM paMcAstikAya eka anaThA vizvatattva kA udyotana karane vAlA kAlajayI graMtha hai, jisameM sAta tattva, nau padArtha, paMcAstikAya kI vizada vyAkhyA kI hai| sat-asat, vidhi-niSedha, bhAva-abhAva, abhAva-bhAva, bhAvAbhAva kA vyAkhyAna kiyA hai| TIkAkartA bhagavad AcArya zrI amRtacandra svAmI evaM AcArya zrI jayasena svAmI ne 'paMcAstikAya' graMtharAja ke gUDha-rahasya ko kholakara jagati ke jIvoM para mahat upakAra kiyA hai| vItarAgI tIrthaMkara-bhagavantoM evaM AcAryoM kI vizuddha-pavitra dezanA prANImAtra ke lie kaNThAhAra bane tathA ahindI-bhASI, saMskRta-prAkRtAdi bhAratIya bhASAoM se anavijJa janoM ke lie bhI vijJatA kA sAdhana bane, isa bhAvanA se yukta vAgIzvarI-caraNa-ArAdhaka, sarala-svabhAvI, guru-caraNAnurAgI, vidvAna zrI vijaya jaina (zrI vI. ke. jaina) ne graMtharAja paMcAstikAya ke prameyoM ko ubhaya TIkAoM ke sAra kA Azraya lekara prAJjala-aMgrejI meM anuvAda kara jinazAsana athavA namostuzAsana kA udyotana kara jinamahimA ko sahasroM varSoM taka jIvita kara diyA hai| zrI vI. ke. jaina ko yahI maMgalAzISa hai ki- Apa Atmahita sahita AgamavANI kA prakAzana karate rheN| 'itylN'| zramaNAcArya vizuddhasAgara muni 06 pharavarI, 2020 zrAvastI (u.pra.) pravAsa (maMgala vihAra, sammeda zikharajI) . . .. . . . . . . ... .. VIII

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PREFACE maMgalaM bhagavAnvIro maMgalaM gautamo gaNI / maMgalaM kundakundAryo jainadharmo'stu maMgalam // These four are auspicious (mangala) - Lord Mahavira (the Omniscient Tirthankara), Gautamasvami (the Apostle - ganadhara - who 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: saddaviyAro hUo bhAsAsuttesu jaM jiNe kahiyaM / so taha kahiyaM NAyaM sIseNa ya bhaddabAhussa // 60 // The disciple (sisya) of (Acarya) Bhadrabahu has elucidated here the same path that has been expounded by Lord Jina (the Victor) in his discourses that were in form of language comprising words. vArasaaMgaviyANaM caudasapuvvaMgaviulavittharaNaM / suyaNANibhaddabAhU gamayaguru bhayavao jayao // 61 // Victory to my eminent preceptor (guru) srutakevali Bhadrabahu, knower of the twelve departments (dvadasanga) and fourteen purva, with their extensive elaboration! The idea that Acarya Kundakunda had access to the Doctrine of Lord Jina through the srutakevali is further corroborated by the first verse of his composition, Samayasara': vaMdittu savvasiddhe dhuvamacalamaNovamaM gadiM patte / vaoNcchAmi samayapAhuDamiNamo sudakevalIbhaNidaM // 1-1-1 // O bhavya (potential aspirants to liberation)! Making obeisance to all the Siddha, established in the state of existence that is eternal, immutable, and incomparable (perfection par excellence), I will articulate this Samayaprabhrta, which has been expounded by the all-knowing Master of the Scripture - srutakevali. This establishes that Acarya Kundakunda was a disciple (sisya), most likely through lineage (parampara), of srutakevali Bhadrabahu and thus had access to the true Doctrine of Lord Jina. There is another aspect of the glory of Acarya Kundakunda. In the same treatise ("Samayasara'), he avers that this composition is based on direct 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). taM eyattavihattaM dAehaM appaNo savihaveNa / jadi dAeNjja pamANaM cukkeMjja chalaM Na ghettavvaM // 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: paramAgamasya bIjaM nissiddhjaatyndhsindhurvidhaanm| 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: ekAntadRSTipratiSedhi tattvaM pramANasiddhaM tadatatsvabhAvam / 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: syAdvAdaH sarvathaikAntatyAgAt kiMvRttacidvidhiH / 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: anavadyaH syAdvAdastava dRSTeSTAvirodhataH syaadvaadH| 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: syAdvAdakevalajJAne sarvatattvaprakAzane / 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 pramANa aura naya - 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: tattvajJAnaM pramANaM te yugapatsarvabhAsanam / 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: naigamasaMgrahavyavahAra sUtrazabdasamabhirUdvaivaMbhUtA nyaaH|| (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: ya eva nityakSaNikAdayo nayA mitho'napekSAH svaparapraNAzinaH / 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. nizcaya aura vyavahAra - 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 asadbhUta vyavahAra naya) - 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: apariccattasahAveNuppAdavvayadhuvattasaMbaddhaM / 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: yathaikazaH kArakamarthasiddhaye samIkSya zeSaM svasahAyakArakam / 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: atthittaM vatthuttaM davvatta pameyatta agurulahugattaM / 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. NANaM daMsaNa suha satti rUvarasa gaMdha phAsa gmnntthidii| vaTTaNagAhaNaheumuttamamuttaM khu cedaNidaraM ca // (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). utpAda, vyaya aura dhrauvya - 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: uppAdaTThidibhaMgA vijaMte pajjaesu pjjaayaa| davvaM hi saMti NiyadaM tamhA davvaM havadi savvaM // 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: mohakSayAjjJAnadarzanAvaraNAntarAyakSayAcca kevalam // (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: tajjayati paraM jyotiH samaM samastairanantaparyAyaiH / darpaNatala iva sakalA pratiphalati padArthamAlikA yatra // 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: jAdaM sayaM samattaM NANamaNaMtatthavitthaDaM vimalaM / rahidaM tu oggahAdihiM suhaM ti egatiyaM bhaNidaM // 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: kRtakRtyaH paramapade paramAtmA sklvissyvissyaatmaa| paramAnandanimagno jJAnamayo nandati sadaiva // 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: vidyAdarzanazaktisvAsthyaprahlAdatRptizuddhiyujaH / niratizayA niravadhayo niHzreyasamAvasanti sukham // 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: cakkikuruphaNisureMdesahamiMde jaM suhaM tikAlabhavaM / tatto aNaMtaguNidaM siddhANaM khaNasuhaM hodi // 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: zrutamavikalaM zuddhA vRttiH parapratibodhane pariNatirurUdyogo mArgapravartanasadvidhau / budhanutiranutseko lokajJatA mRdutA'spRhA yatipatiguNA yasminnanye ca so'stu guruH satAm // 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), zrI bhagavat kundakundAcArya viracita paMcAstikAya prAbhRta - zrImadamRtacandra sUrikRta 'samayavyAkhyA' nAmaka, zrImajjayasenAcArya viracita 'tAtparyavRtti' TIkA tathA unakA hindI zabdArtha, zrI zAMtisAgara jaina siddhAnta prakAzinI saMsthA, zrImahAvIrajI. 2. (1986), zrImatkundakundasvAmiviracitaH paMcAstikAyaH - tattvapradIpikA tAtparyavRtti-bAlAvabodhabhASeti TIkAtrayopetaH, zrI paramazruta prabhAvaka maNDala, zrImad rAjacandra Azrama, agAsa. 3. saMpAdana - DaoN. kamalacanda sogANI (2014), AcArya kundakunda-racita paMcAstikAya (khaNDa-1 va khaNDa-2), apabhraMza sAhitya akAdamI, jainavidyA saMsthAna, zrImahAvIrajI (rAjasthAna). 4. hindI anuvAdaka - zrI lAla jI nyAyatIrtha (1989-90), AcArya kundakunda viracita paJcAstikAya - zrI amRtacandra sUrikRta 'samayavyAkhyA' TIkA, zrI jayasenAcArya viracita 'tAtparyavRtti' TIkA, bhAratavarSIya anekAnta vidvata pariSad. 5. hindI TIkA - ena. ke. goila (2006), AcArya zrI kundakundadeva viracita paMcAstikAya prAbhRta, jaina saMskRti saMrakSaka saMgha, solApura. 6. paM. pannAlAla sAhityAcArya (1970), zrIbhagavatkundakundAcArya kundakunda-bhAratI, zruta bhaNDAra va grantha prakAzana samiti, phalTana. 7. siddhAntAcArya paM. phUlacandra zAstrI (2010), AcArya pUjyapAda viracita sarvArthasiddhi, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, solahavA~ saMskaraNa. 8. (1999), zrImannemicandrasiddhAntidevaviracitaH bRhadravyasaMgraha - zrI brahmadevasya saMskRtavRttiH, zrI paramazruta prabhAvaka maNDala, zrImad rAjacandra Azrama, agAsa.. 9. TIkA - AryikA zrI vizuddhamati mAtAjI, sampAdana - bra. paM. ratanacanda jaina 'mukhtAra' __va DaoN. cetanaprakAza pATanI (1974), zrImannemicandra siddhAntacakravarti viracita . . . . . . . . . . .. . . . . . . . . . . . . LIII

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Pancastikaya-samgraha trilokasAra, zrI zAntivIra digambara jaina saMsthAna, zrImahAvIrajI (rAjasthAna). 10. TIkA - AryikA zrI vizuddhamati mAtAjI, sampAdana - DaoN. cetanaprakAza pATanI (2008). zrIyativaSabhAcArya viracita tiloyapaNNattI. zrI 1008 candraprabha digambara jaina atizaya kSetra, deharA-tijArA (rAjasthAna), tRtIya saMskaraNa. 11. siddhAntAcArya paM. kailAzacandra zAstrI (2013), mAilladhavala-viracita Nayacakko (nayacakra), bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, pA~cavA~ saMskaraNa. 12. DaoN. pannAlAla jaina sAhityAcArya (2015), AcArya jinasena viracita harivaMzapurANa, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, pandrahavA~ saMskaraNa. 13. DaoN. pannAlAla jaina sAhityAcArya (2015), AcArya jinasena viracita AdipurANa, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, solahavA~ saMskaraNa. 14. DaoN. e. ena. upAdhye evaM siddhAntAcArya paM. kailAzacandra zAstrI (2014), AcArya nemicandra siddhAntacakravarti racita gommaTasAra jIvakANDa-karmakANDa, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, chaThA saMskaraNa. 15. DaoN. jagadIzacandra jaina (1992), zrImalliSeNasUrIpraNItA syAdvAdamaJjarI, zrI paramazruta prabhAvaka maNDala, zrImad rAjacandra Azrama, agAsa. 16. anuvAdaka - paM. ratanacandra jaina (1998), zrImaddevasenAcArya viracita AlApapaddhati, bhAratavarSIya anekAnta vidvata pariSad. 17. saMpAdaka tathA anuvAdaka - paM. darabArIlAla jaina 'koThiyA' (1945), zrImadabhinava dharmabhUSaNa yati viracitA nyAyadIpikA, vIrasevA mandira, sarasAvA, jilA sahAranapura. 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 maMgala AzIrvAda - zramaNAcArya vizuddhasAgara muni 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 SaDdravya-paMcAstikAya varNana The Six Substances (dravya) including the Five-with-Bodily-existence (pancastikaya) Verse Topic No. Page iMdasadavaMdiyANaM Invocation samaNamuhuggadamaTuM 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' jesiM asthi sahA The 'pancastikaya'exist in the universe-space (loka) te ceva atthikAyA The six substances (dravya) . . . . . . . .. . . . . . . . . . . . . . . LVIII

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Contents No. Verse Topic Page 7. aNNoNNaM pavisaMtA ditA / The six substances (dravya) don't leave their own-nature (svabhava) The nature of existence (satta) sattA savvapayatthA daviyadi gacchadi tAI The existence (satta) and the substance (dravya) are one 10. davvaM sallakkhaNayaM The marks (laksana) of the substance (dravya) uppattI va viNAso davvassa 12. pajjayavijudaM davvaM 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. davveNa viNA Na guNA 14. siya atthi Natthi uhayaM The 'seven-nuance system' (saptabhangi) 15. 10k uifet uit uifet 16. bhAvA jIvAdIyA jIvaguNA 17. maNusattaNeNa NaTTho dehI 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. so ceva jAdi maraNaM jAdi 19. evaM sado viNAso asado 20. NANAvaraNAdIyA bhAvA 45 Only the previously impure soul --- (jiva) becomes liberated (Siddha) . . . . . . . . . . . . . . . . . . . . . . . . LIX

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Pancastikaya-samgraha No. Verse Topic Page evaM bhAvamabhAvaM bhAvAbhAvaM --- 47 The modes (paryaya) of the soul (jiva) exhibit four kinds of origination and destruction The description of pancastikaya jIvA puggalakAyA AyAsaM --- sabbhAvasabhAvANaM jIvANaM The time (kala), too, is a substance (dravya) vavagadapaNavaNNaraso --- The substance of time (niscaya- kala) samao Nimiso kaTThA kalA The empirical (vyavahara) time --- (kala) Natthi ciraM vA khippaM --- The empirical (vyavahara) time (kala) is dependent The substance of soul (jiva) jIvo tti havadi cedA kammamalavippamukko uTTha --- The nature of the liberated soul (atma) jAdo sayaM sa cedA savvaNhU --- The knowledge (jnana), percep- tion (darsana) and happiness (sukha) of the liberated soul Life-principles (prana) of the worldly soul - pANehiM caduhiM jIvadi 75 agurulahugA aNaMtA tehiM | kecittu aNAvaNNA Some special attributes, number, --- etc., of souls jaha paumarAyarayaNaM khittaM The soul (jiva) expands or contracts according to the size of the body (sarira) savvattha asthi jIvo Na The body and the soul (jiva) coexist, still each is different 35. jesiM jIvasahAvo Natthi --- 81 The liberated-souls (Siddha) do not have material bodies . .. . . . . . . . . . .. . LX

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Contents Topic Page No. 36. Verse Na kudoci vi uppaNNo --- 83 The souls get liberated (Siddha) not due to any cause-and-effect relationship 37. 38. 39 40. sassadamadha ucchedaM bhavvamabhavvaM The state-of-liberation is not without the soul (atma) kammANaM phalamekko ekko Consciousness manifests in three forms savve khalu kammaphalaM The possessor souls of the three kinds of consciousness uvaogo khalu duviho The cognition or 'upayoga' AbhiNisudodhimaNakevalANi Divisions of knowledge-cognition --- jnanopayoga) dasaNamavi cakkhujudaM Divisions of perception-cognition --- (darsanopayoga) Na viyappadi NANAdo Many kinds of knowledge in a --- single soul (atma) 41 44 43. 44 jadi havadi davvamaNNaM --- 45. avibhattamaNaNNattaM --- 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. vavadesA saMThANA saMkhA --- 102 47. NANaM dhaNaM ca kuvvadi --- 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. NANI NANaM ca sadA --- 106 . . . . . . . . . . . . . . . . . . . . . . . . LXI

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Pancastikaya-samgraha No. Verse Topic Page 49. Na hi so samavAyAdo --- 108 samavattI samavAo --- 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 vaNNarasagaMdhaphAsA | daMsaNaNANANi tahA jIvA aNAiNihaNA saMtA / --- 113 evaM sado viNAso asado --- 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. NeraiyatiriyamaNuA devA --- 116 udayeNa uvasameNa ya khayeNa --- kammaM vedayamANo jIvo kammeNa viNA udayaM jIvassa 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 bhAvo jadi kammakado attA / bhAvo kammaNimitto kamma --- 125 kuvvaM sagaM sahAvaM attA 126 The soul (jiva) is the doer (karta) --- of own dispositions (bhava) . . . . . . . . . .. . . . . LXII

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Contents Verse Topic Page kamma pi sagaM kuvvadi 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? kamma kammaM kuvvadi jadi 130 ogADhagADhaNicido The universe (loka) is densely filled with matter-bodies (pudgalakaya) Transformation of the mattermolecules into material-karmas attA kuNadi sabhAvaM tattha --- 132 jaha puggaladavvANaM --- 134 Material-karmas take many forms, uncreated by others jIvA puggalakAyA aNNo --- 135 tamhA kammaM kattA bhAveNa --- 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) evaM kattA bhottA hojjaM 138 uvasaMtakhINamoho maggaM --- 139 --- 141 ekko ceva mahappA so | chakkApakkamajutto payaDiTThidiaNubhAgappa --- 144 The liberated soul (jiva) moves upward, other souls in six directions khaMdhA ya khaMdhadesA --- 146 The divisions of the matter-body (pudgalastikaya) . . . . . . . . . . . . . . . . . . . . . . . . LXIII

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Pancastikaya-samgraha No. Verse Topic Page khaMdhaM sayalasamatthaM tassa du --- 147 bAdarasuhumagadANaM khaMdhANaM --- 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) savvesiM khaMdhANaM jo aMto --- 151 Adesamettamutto --- 153 The atoms (paramanu) are not of different classes saddo khaMdhappabhavo khaMdho --- 156 Sound (sabda) is the mode (paryaya) of the molecularmatter (skandha) Nicco NANavakAso Na --- 158 The atom (paramanu) has just one space-point (pradesa) eyarasavaNNagaMdhaM do phAsaM --- 160 The substance of atom (paramanu) has qualities (guna) and modes (paryaya) The several kinds of matter (pudgala) uvabhojjamiMdiehiM ya --- 163 dhammatthikAyamarasaM --- 164 The nature of the medium-ofmotion (dharmastikaya) agurugalaghugehiM sayA tehiM / --- 16A udayaM jaha macchANaM --- 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) jaha havadi dhammadavvaM taha --- 169 87. jAdo alogalogo jesiM --- 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) savvesiM jIvANaM sesANaM -- 176 Gilalyvirlohre EHEHT 178 92. AgAsaM avagAsaM gamaNa 180 93. Jean Jafgtur fhoGlui 181 jadi havadi 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 tamhA dhammAdhammA gamaNa 183 dhammAdhammAgAsA apudhabbhUdA 184 AgAsakAlajIvA dhammAdhammA jIvA puggalakAyA saha 188 99. --- 190 je khalu indiyagejjhA visayA The marks of the corporeal (murta) and incorporeal (amurta) substances .. . . . . . . . . . . .. . . . . . . . . . . LXV

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Pancastikaya-samgraha No. Verse Topic Page 100. kAlo pariNAmabhavo 192 101. kAlo tti ya vavadeso 194 102. ede kAlAgAsA dhammAdhammA 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. evaM pavayaNasAraM paMcatthiya 200 104. muNiUNa etadaTuM 201 MEGA-CHAPTER - 2 nava padArtha mokSamArga prarUpaka The Nine Objects (padartha) - and the Path to Liberation 105. abhivaMdiUNa sirasA Invocation 203 106. Briefly, the path to liberation 205 sammattaNANajuttaM cArittaM sammattaM saddahaNaM bhAvANaM 107. Right perception, knowledge and --- conduct 108. jIvAjIvA bhAvA puNNaM The nine objects (padartha) and their nature --- 109. jIvA saMsAratthA NivvAdA --- 212 The object that is the soul (jiva- padartha) 110. puDhavI ya udgmgnnii| 214 Five particular kinds of souls, like the earth-bodied (prthivikayika) . . . . . . . . . .. . . . . . . . . . . . .. LXVI

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Contents Topic Page No. 111. Verse ti tthAvarataNujogA --- 215 The earth-bodied (prthivikayika.), etc., are souls (jiva) with one sense (indriya) 112. ede jIvaNikAyA paMcavihA --- 217 The earth-bodied (prthivikayika), etc., as a rule, have one sense (indriya) only The one-sensed (ekendriya) are living-beings (jiva) 113. aMDesu pavaDatA gabbhatthA 218 114. 115. 220 116. --- 221 117. --- 222 118. 119. 226 saMbukkamAvuvAhA saMkhA The two-sensed (dvindriya) living-beings (jiva) jUgAguMbhImakkaNapipIliyA The three-sensed (trindriya) living-beings (jiva) uddasamasayamakkhiya The four-sensed (caturindriya) living-beings (jiva) suraNaraNArayatiriyA The five-sensed (pancendriya) living-beings (jiva) devA cauNNikAyA maNuyA The four states-of-existence (gati) of the living-beings (jiva) khINe puvvaNibaddhe gadiNAme The four states-of-existence (gati) are not the own-nature (svabhava) of the soul (jiva) ede jIvaNikAyA deha- The classes of souls (jiva) Na hi iMdiyANi jIvA The soul (jiva) is not the senses or the body jANadi passadi savvaM icchadi The soul (jiva) does the work like knowing and seeing evamabhigamma jIvaM aNNehiM Conclusion of the description of the soul (jiva) and start of the description of the non-soul (ajiva) AgAsakAlapuggala 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 suhadukkhajANaNA vA The non-soul (ajiva), like the --- space (akasa), do not possess consciousness (cetanatva) | saMThANA saMghAdA vaNNa- The soul (jiva) and the matter --- (pudgala) have altogether | arasamarUvamagaMdhaM different own-nature (svabhava) | jo khalu saMsArattho jIvo Intermingling of the soul (jiva) and the matter (pudgala) is the | gadimadhigadassa deho dehAdo seed for the rest of seven objects (padartha) | jAyadi jIvassevaM bhAvo moho rAgo doso cittapasAdo The nature of auspicious (subha) --- and inauspicious (asubha) modifications in the soul (jiva) suhapariNAmo puNNaM asuho The nature of auspicious (Subha) --- and inauspicious (asubha) karmas jamhA kammassa phalaM visayaM / These karmas are corporeal in --- nature mutto phAsadi muttaM mutto Bondage of corporeal karmas with already existing karmas and with the non-corporeal soul (jiva) rAgo jassa pasattho Description of the influx --- (asrava) of merit (punya) 132. 246 133. 249 134. 250 135. 251 136. arahaMta siddhasAhusu bhattI 252 Description of the commendable --- attachment (raga) 137. tisidaM bakkhidaM vA duhidaM --- 254 The nature of compassion (anukampa) 138. kodho va jadA mANo mAyA / 255 The nature of evil-inclinations (kalusata) 139. cariyA pamAdabahulA kAlussaM --- 256 The nature of the influx-ofdemerit (papasrava) 140. saNNAo ya tilessA 257 The influx-of-demerit (papasrava), in detail . . . . .. . . . . . . . . . .. . . . . . . LXVIII

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Contents No. Verse Topic Page 141. --- 259 iMdiyakasAyasaNNA NiggahidA Stoppage (samvara) is shutting the door of demerit (papa) jassa Na vijjadi rAgo The nature of stoppage (samvara), in general 142. --- 269 143. jassa jadA khalu puNNaM The nature of complete stoppage --- (samvara) 144. saMvarajogehiM judo tavehiM The description of dissociation or shedding (nirjara) 145. jo saMvareNa jutto --- 274 The main cause of dissociation or shedding (nirjara) 146. 275 jassa Na vijjadi rAgo doso The nature of meditation (dhyana) 147. jaM suhamasuhamudiNNaM bhAvaM The description of bondage (bandha) 148. jogaNimittaM gahaNaM jogo 280 The external and internal causes --- of bondage (bandha) 149. hedU caduviyappo aTTha 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) | hedumabhAve NiyamA jAyadi kammassAbhAveNa ya savvaNhU 285 151. 152. saNaNANasamaggaM jhANaM --- 288 Supreme meditation (dyana) is the cause of the dissociation (nirjara) of all karmas The nature of final liberation (dravya-moksa) 153. jo saMvareNa jutto --- 289 mokSamArgaprapaJcasUcikA cUlikA Brief Explanation of the Path to Liberation 154. jIvasahAvaM NANaM --- 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. cariyaM caradi sagaM so jo 302 soul 160. dhammAdIsaddahaNaM sammattaM The empirical (vyavahara) path to liberation - 304 161. NicchayaNayeNa bhaNido tihi --- 307 From the empirical (uyavahara) to the real (niscaya) path to liberation 162. jo caradi NAdi pecchadi 310 The soul (atma) itself is conduct-knowledge-perception 163. jeNa vijANadi savvaM Not all worldly souls are eligible to tread the path to liberation 164. daMsaNaNANacarittANi 313 165. aNNANAdo NANI jadi 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. dhariduM jassa Na sakkaM 319 Attachment (raga) must result in bondage of karmas 169. det furcacchet furrit 320 170. sapayatthaM titthayaraM abhigada -- 322 171. arahaMtasiddhacediya --- 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': jiNasatthAdo aDhe paccakkhAdIhiM bujjhado NiyamA / / khIyadi mohovacayo tamhA satthaM samadhidavvaM // 1-86 // artha - pratyakSa tathA parokSa pramANa-jJAna ke dvArA vItarAga sarvajJa praNIta Agama se padArthoM ko jAnane vAle puruSa ke niyama se moha kA samUha arthAt viparItajJAna va viparItazraddhAna nAza ko prApta hotA hai, isaliye jinAgama kA acchI taraha (samyak) adhyayana (abhyAsa) karanA caahiye| 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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Namo siddhANaM namaH samyaktapase samyagdarzanAya namaH Namo Namo loe savva sAhUNaM | Namo arihatANa AiriyANaM Namo samyakacAritrAya namaH uvajjhAyANaM namaH samyagjJAnAya svayambhuve namastubhyaM // arhatsiddhAcAryopAdhyAyasarvasAdhubhyo namaH // Acarya Kundakunda's Pancastikaya-samgraha - With Authentic Explanatory Notes in English (The Jaina Metaphysics) AcArya kundakunda viracita paMcAstikAya-saMgraha - prAmANika aMgrejI vyAkhyA sahita

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Acarya Gunabhadra's Atmanusasana': karotu na ciraM ghoraM tapaH klezAsaho bhavAn / cittasAdhyAn kaSAyArIn na jayedyattadajJatA // 212 // artha - yadi tU kaSTa ko na saha sakane ke kAraNa ghora tapa kA AcaraNa nahIM kara sakatA hai to na kr| parantu jo kaSAyAdika mana se siddha karane yogya haiM - jItane yogya haiM - unheM bhI yadi nahIM jItatA hai to vaha terI ajJAnatA hai| 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 SaDdravya-paMcAstikAya varNana The Six Substances (dravya) including the Five-with-Bodily-existence (pancastikaya) * maMgalAcaraNa aura pratijJAvAkya * iMdasadavaMdiyANaM tihuaNahidamadhuravisadavakANaM / aMtAtIdaguNANaM Namo jiNANaM jidabhavANaM // 1 // indrazatavanditebhyastribhuvanahitamadhuravizadavAkyebhyaH / antAtItaguNebhyo namo jinebhyo jitabhavebhyaH // 1 // anvayArtha - [indrazatavanditebhyaH ] jo sau indroM se vandita haiM, [tribhuvana-hitamadhuravizadavAkyebhyaH] tIna loka ko hitakara, madhura evaM vizada (nirmala, spaSTa) jinakI vANI hai, [aMtAtIta-guNebhyaH] anta se atIta (rahita) arthAt ananta guNa jina meM haiM aura [jitabhavebhyaH ] jinhoMne bhava (saMsAra) para vijaya prApta kI hai, aise [jinebhyaH ] jinoM ko [ namaH ] namaskAra ho| 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: bhavaNAlayacAlIsA viMtaradevANa hoMti battIsA / kappAmaracauvIsA caMdo sUro Naro tirio // 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: anAtmArthaM vinA rAgaiH zAstA zAsti sato hitam / dhvanan zilpikarasparzAnmurajaH kimapekSate // 8 // Apta bhagavAn rAga ke binA, apanA prayojana na hone para bhI, samIcInabhavyajIvoM ko hita kA upadeza dete haiM kyoMki bajAne vAle ke hAtha ke sparza se zabda karatA huA muraja (mRdaMga) kyA apekSA rakhatA hai? arthAt kucha bhI nhiiN| The World Teacher (apta) is free from attachment and, therefore, delivers his discourse without self-interest for the well-being of the worthy (bhavya) souls; what does the drum (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 samaya arthAt Agama jo Apta dvArA upadiSTa hai ko praNAma - Obeisance to the Scripture (samaya, agama) - samaNamuhuggadamaTuM caduggadiNivAraNaM saNivvANaM / eso paNamiya sirasA samayamimaM suNaha vocchAmi // 2 // zramaNamukhodgatArthaM caturgatinivAraNaM sanirvANam / eSa praNamya zirasA samayamimaM zrRNuta vakSyAmi // 2 // anvayArtha - [zramaNamukhodgatArthaM ] zramaNa ke mukha se nikale hue arthamaya (sarvajJa mahAmuni ke mukha se kahe hue padArthoM kA kathana karane vAle) [caturgatinivAraNaM] cAra gati kA nivAraNa karane vAle aura [ sanirvANam ] nirvANa sahita (nirvANa ke kAraNabhUta) [imaM samayaM ] aise isa samaya ko [zirasA praNamya ] zira jhukA kara praNAma karake [ eSa vakSyAmi ] maiM usakA kathana karU~gA; [ zrRNuta] use tuma loga suno| 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: tassa muhaggadavayaNaM puvvAvaradosavirahiyaM suddhaM / Agamamidi parikahiyaM teNa du kahiyA havaMti taccatthA // 8 // una paramAtmA (Apta) ke mukha se nikalA huA vacana, jo ki pUrvApara - Age aura pIche - doSa se rahita hai aura zuddha hai, use 'Agama' kahA gayA hai aura 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 'paMcAstikAya' hI 'samaya' va 'loka' hai - The 'pancastikaya' is the 'samaya' and the 'loka' samavAo paMcaNhaM samau tti jiNuttamehiM paNNattaM / so ceva havadi loo tatto amio aloo khaM // 3 // samavAdaH samavAyo vA paMcAnAM samaya iti jinottamaiH prajJaptam / sa ca eva bhavati lokastato'mitolokaH kham // 3 // anvayArtha - [paMcAnAM samavAdaH] pA~ca astikAya kA samabhAvapUrvaka nirUpaNa [vA] athavA [ samavAyaH ] unakA samavAya (paMcAstikAya kA samyak bodha athavA samUha) [ samayaH ] vaha samaya hai [iti] aisA [jinottamaiH prajJaptam] jinavaroM ne kahA hai| [saH ca eva lokaH bhavati ] vahI loka hai (pA~ca astikAya ke samUha jitanA hI loka hai) [tataH] usase Age [ amitaH alokaH ] asIma aloka [kham] AkAzasvarUpa hai| 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 "paMcAstikAya' ke sAmAnya-vizeSa astitva aura kAyatva hai - The existence (satta) and the 'body of the 'pancastikaya' - jIvA puggalakAyA dhammAdhammA taheva AgAsaM / atthittamhi ya NiyadA aNaNNamaiyA aNumahaMtA // 4 // jIvAH pudgalakAyA dharmAdharmoM tathaiva AkAzam / astitve ca niyatA ananyamayA aNumahAntaH // 4 // anvayArtha - [ jIvAH ] jIva, [ padgalakAyAH] pudgalakAya, [dharmAdharmoM ] dharma, adharma, [tathA eva] tathA [AkAzam ] AkAza [ astitve niyatAH] astitva meM niyata, [ananyamayAH] (astitva se) ananyamaya (abhinna) [ca] aura [ aNumahAntaH ] aNumahAn (pradeza meM bar3e) haiN| 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 "paMcAstikAya' kA astitva loka meM hai - The 'pancastikaya'exist in the universe-space (loka) - jesiM atthi sahAo guNehiM saha pajjaehiM vivihehiM / te hoMti atthikAyA NippaNNaM jehiM tailukkaM // 5 // yeSAmasti svabhAvaH guNaiH saha paryayairvividhaiH / te bhavantyastiAkAyAH niSpannaM yaistrailokyam // 5 // anvayArtha - [ yeSAm ] jinheM [vividhaiH ] vividha [ guNaiH ] guNoM aura [paryayaiH ] paryAyoM ke [ saha ] sAtha [svabhAvaH] apanatva [ asti ] hai [ te] ve [ astikAyAH bhavanti ] astikAya haiM [yaiH ] ki jinase [ trailokyam] tIna loka [niSpannam ] niSpanna haiN| 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: guNaparyayavad dravyam // 5-38 // guNa aura paryAya vAlA dravya hai| 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 chaha dravya - The six substances (dravya) - te ceva atthikAyA tekAliyabhAvapariNadA NiccA / gacchaMti daviyabhAvaM pariyaTTaNaliMgasaMjuttA // 6 // te caivAstikAyAH traikAlikabhAvapariNatA nityAH / gacchanti dravyabhAvaM parivartanaliGgasaMyuktAH // 6 // anvayArtha - [ traikAlikabhAvapariNatAH] jo tIna kAla ke bhAvoM-rUpa pariNamita hote haiM tathA [nityAH] nitya haiM [te ca eva astikAyAH] aise ve hI astikAya, [ parivartanaliGasaMyuktAH ] parivartanaliMga (kAla) sahita, [ dravyabhAvaM gacchanti ] dravyatva ko prApta hote haiN| (arthAt ve chahoM dravya haiN|) 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). chahoM dravyoM apane-apane svabhAva ko nahIM chor3ate - The six substances (dravya) don't leave their own-nature (svabhava) - aNNoNNaM pavisaMtA ditA ogAsamaNNamaNNassa / melaMtA vi ya NiccaM sagaM sabhAvaM Na vijahaMti // 7 // anyo'nyaM pravizanti dadantyavakAzamanyo'nyasya / milantyapi ca nityaM svakaM svabhAvaM na vijahanti // 7 // anvayArtha - [anyonyaM pravizanti ] ve eka-dUsare meM praveza karate haiM, [anyonyasya] anyonya ko [ avakAzam dadanti ] avakAza dete haiM, [milanti ] paraspara (kSIranIravat) mila jAte haiM, [api ca] tathApi [nityaM] sadA [svakaM svabhAvaM] apane-apane svabhAva ko [na vijahanti ] nahIM chodd'te| 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). sattA kA svarUpa - The nature of existence (satta) - sattA savvapayatthA savissarUvA aNaMtapajjAyA / bhaMguppAdadhuvattA sappaDivakkhA havadi ekkA // 8 // sattA sarvapadasthA savizvarUpA anntpryaayaa| bhaGgotpAdadhrauvyAtmikA sapratipakSA bhavatyekA // 8 // anvayArtha - [sattA] sattA [bhajotpAdadhrauvyAtmikA ] utpAda-vyayadhrauvyAtmaka, [ ekA] eka, [ sarvapadasthA] sarvapadArtha-sthita, [ savizvarUpA] savizvarUpa, [anantaparyAyA] anaMtaparyAyamaya aura [ sapratipakSA] sapratipakSa [bhavati ] hai| 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 dravya aura sattA ananyabhUta haiM - The existence (satta) and the substance (dravya) are one - daviyadi gacchadi tAI tAI sabbhAvapajjayAI jaM / daviyaM taM bhaNNaMte aNaNNabhUdaM tu sattAdo // 9 // dravati gacchati tAMstAn sadbhAvaparyAyAn yat / dravyaM tat bhaNanti ananyabhUtaM tu sattAtaH // 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 anvayArtha - [tAn tAn sadbhAvaparyAyAn ] una-una sadbhAvaparyAyoM ko [ yat ] jo [ dravati ] dravita hotA hai- [gacchadi] prApta hotA hai, [tat ] use [ dravyaM bhaNanti ] (sarvajJa) dravya kahate haiM- [sattAtaH ananyabhUtaM tu] jo ki sattA se ananyabhUta hai| 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 dravya ke lakSaNa - The marks (laksana) of the substance (dravya) - davvaM sallakkhaNayaM uppAdavvayadhuvattasaMjuttaM / guNapajjayAsayaM vA jaM taM bhaNNaMti savvaNhU // 10 // guNaparyAyAzrayaM vA yattad bhaNanti sarvajJAH // 10 // anvayArtha - [yat ] jo [ sallakSaNakam ] 'sat' lakSaNa vAlA hai, [utpAdavyayadhruvatvasaMyuktam ] jo utpAda-vyaya-dhrauvya saMyukta hai [ vA] athavA [guNaparyAyAzrayam ] jo guNa-paryAyoM ko Azraya (AdhAra) hai, [ tad ] use [ sarvajJAH] sarvajJa [ dravyaM ] dravya [bhaNanti ] kahate haiN| 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 dravya kA lakSaNa sat (astitva) hai| The mark (laksana) of a substance (dravya) is existence (being or sat). . . . . . . . . . . 23

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Pancastikaya-samgraha utpAdavyayadhrauvyayuktaM sat // 5-30 // jo utpAda-vyaya-dhrauvya sahita ho, so sat hai| Existence (sat) is with (yukta) origination (utpada), destruction (vyaya) and permanence (dhrauvya). dravya aura paryAya - The substance (dravya) and the modes (paryaya) - uppattI va viNAso davvassa ya Natthi atthi sabbhAvo / vigamuppAdadhuvattaM kareMti tasseva pajjAyA // 11 // utpattirvA vinAzo dravyasya ca nAstyasti sadbhAvaH / vigamotpAdadhruvatvaM kurvanti tasyaiva paryAyAH // 11 // anvayArtha - [ dravyasya ca ] dravya kA [ utpattiH] utpAda [ vA] yA [vinAzaH ] vinAza [na asti ] nahIM hai, [ sadbhAva asti ] sadbhAva hai| [tasya eva paryAyAH] usI kI paryAyeM [vigamotpAdadhruvatvaM] vinAza, utpAda aura dhruvatA [kurvanti ] karatI haiN| 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: uppAdo ya viNAso vijjadi savvassa aTThajAdassa / pajjAeNa du keNavi aTTho khalu hodi sabbhUdo // 1-18 // kisI eka paryAya se saba padArthoM kI utpatti tathA nAza maujUda hai lekina nizcaya se padArtha sattAsvarUpa hai| 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: ghaTamaulisuvarNArthI nAzotpAdasthitiSvayam / zokapramodamAdhyasthyaM jano yAti sahetukam // 59 // (suvarNa-ghaTa ko suvarNa-mukuTa meM parivartita karane kI sthiti meM-) suvarNa ke ghaTa kA, suvarNa ke mukuTa kA aura kevala suvarNa kA icchuka manuSya kramazaH suvarNa-ghaTa kA nAza hone para zoka ko, suvarNa-mukuTa ke utpanna hone para harSa ko, aura donoM hI avasthAoM meM suvarNa kI sthiti hone se zoka aura harSa se . . . . . . . . . . . . . . . . . 25

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Pancastikaya-samgraha rahita mAdhyasthya-bhAva ko prApta hotA hai| aura yaha saba sahetuka hotA hai| (binA hetu ke una ghaTArthI, mukuTArthI tathA suvarNArthI ke zokAdi kI sthiti nahIM banatI 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 dravya aura paryAya kA abheda - The substance (dravya) is one with the mode (paryaya) - pajjayavijudaM davvaM davvavijuttA ya pajjayA Natthi / doNhaM aNaNNabhUdaM bhAvaM samaNA parUviMti // 12 // paryayaviyutaM dravyaM dravyaviyuktAzca paryAyA na santi / dvayorananyabhUtaM bhAvaM zramaNAH prarUpayanti // 12 // anvayArtha - [paryayaviyutaM] paryAyoM se rahita [ dravyaM] dravya [ca] aura [dravyaviyuktAH ] dravyarahita [ paryAyAH] paryAyeM [na santi ] nahIM hotI haiM, [dvayoH ] donoM kA [ananyabhUtaM bhAvaM] ananyabhAva (ananyapanA) [zramaNAH] zramaNa [ prarUpayanti ] prarUpita karate haiN| 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). dravya aura guNa kA abheda - The substance (dravya) is one with the qualities (guna) - davveNa viNA Na guNA guNehiM davvaM viNA Na sabhaMvadi / avvadiritto bhAvo davvaguNANaM havadi tamhA // 13 // dravyeNa vinA na guNA guNairdravyaM vinA na sambhavati / avyatirikto bhAvo dravyaguNAnAM bhavati tasmAt // 13 // anvayArtha - [ dravyeNa vinA] dravya binA [guNAH na] guNa nahIM hote, [guNaiH vinA] guNoM binA [ dravyaM na sambhavati ] dravya nahIM hotA, [ tasmAt ] isaliye [ dravyaguNAnAm ] dravya aura guNoM kA [avyatiriktaH bhAvaH] avyatirikta-bhAva (abhinnapanA) [bhavati ] hai| 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. dravya sAta-bhaMga vAlA hai - The 'seven-nuance system' (saptabhangi) - siya atthi Natthi uhayaM avvattavvaM puNo ya tattidayaM / davvaM khu sattabhaMgaM AdesavaseNa saMbhavadi // 14 // syAdasti nAstyubhayamavaktavyaM punazca tatritayam / dravyaM khalu saptabhaMgamAdezavazena sambhavati // 14 // anvayArtha - [dravyaM ] dravya [Adezavazena] AdezavazAt (vivakSA-vaza) [khalu] vAstava meM [ syAt asti ] syAd asti, [nAsti ] syAd nAsti, [ubhayam ] syAd asti-nAsti, [avaktavyam ] syAd avaktavya [ punaH ca] . . . . . . . . . . . 29

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Pancastikaya-samgraha aura [tatritayam ] avaktavyatA-yukta tIna bhaMgavAlA (syAd asti-avaktavya, syAd nAsti-avaktavya aura syAd asti-nAsti-avaktavya - [saptabhaGgam ] isa prakAra sAta bhaMgavAlA [ sambhavati ] hai| 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: atthi tti ya Natthi tti ya havadi avattavvamidi puNo davvaM / pajjAeNa du keNavi tadubhayamAdiTThamaNNaM vA // 2-23 // jo vastu hai vaha kisI eka paryAya se asti rUpa hai aura kisI eka paryAya se vahI dravya nAsti rUpa hai, tathA kisI eka paryAya se avaktavya hai - vacanagocara nahIM hai| aura phira kisI eka paryAya se vahI dravya asti-nAsti rUpa hai athavA kisI eka paryAya se anya tIna bhaMga svarUpa kahA gayA hai| 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: kathaJcit te sadeveSTaM kathaJcidasadeva tat / tathobhayamavAcyaM ca nayayogAnna sarvathA // 14 // he vIra jina ! Apake zAsana meM vastu-tattva kathaJcit sat-rUpa hI hai, . . . . . . . . . . . . . . . . 33

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Pancastikaya-samgraha kathaJcit asat-rUpa hI hai| isI prakAra apekSAbheda se vaha vastu-tattva kathaJcit ubhaya-rUpa aura kathaJcit avaktavya-rUpa hI hai| (kathaJcit sat aura avaktavya-rUpa, kathaJcit asat aura avaktavya-rUpa tathA kathaJcit sat, asat aura avaktavya-rUpa hI hai|) naya kI apekSA se vastu-tattva sat Adi rUpa hai, sarvathA nhiiN| 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. syAdvAdaH sarvathaikAntatyAgAt kiMvRttacidvidhiH / saptabhaMganayApekSo heyAdeyavizeSakaH // 104 // sarvathA ekAnta kA tyAga karake kathaJcit vidhAna karane kA nAma syAdvAda hai| (isalie kathaJcit Adi zabda syAdvAda ke paryAyavAcI haiN|) syAdvAda saptabhaMgoM aura nayoM kI apekSA ko lie rahatA hai tathA heya aura upAdeya kA vizeSaka (bhedaka) hotA hai| 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 sat kA nAza nahIM, asat kA utpAda nahIM - No destruction of the existing (sat); no origination of the non-existing (asat) - bhAvassa Natthi NAso Natthi abhAvassa ceva uppAdo / guNapajjayesu bhAvA uppAdavae pakuvvaMti // 15 // bhAvasya nAsti nAzo nAsti abhAvasya caiva utpAdaH / guNaparyAyeSu bhAvA utpAdavyayAn prakurvanti // 15 // anvayArtha - [bhAvasya ] bhAva kA (sat kA) [ nAzaH] nAza [ na asti] nahIM hai [ca eva] tathA [ abhAvasya ] abhAva kA (asat kA) [ utpAdaH] utpAda [ na asti ] nahIM hai, [bhAvAH] bhAva (sat dravya) [guNaparyAyeSu] guNa-paryAyoM meM [ utpAdavyayAn] utpAda-vyaya [ prakurvanti ] karate haiN| 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: Na bhavo bhaMgavihINo bhaMgo vA Natthi saMbhavavihINo / uppAdo vi ya bhaMgo Na viNA dhovveNa attheNa // 2-8 // vyaya rahita utpAda nahIM hotA tathA utpAda rahita vyaya nahIM hotA hai| aura utpAda tathA vyaya - ye donoM nitya-sthirarUpa padArtha ke binA nahIM hote| 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 jIva ke guNa - cetanA aura upayoga - The soul (jiva) has qualities (guna) of consciousness (cetana) and cognition (upayoga) - bhAvA jIvAdIyA jIvaguNA cedaNA ya uvaogo / suraNaraNArayatiriyA jIvassa ya pajjayA bahugA // 16 // bhAvA jIvAdyA jIvaguNAzcetanA copayogaH / suranaranArakatiryazco jIvasya ca paryAyAH bahavaH // 16 // anvayArtha - [jIvAdyAH ] jIvAdi (dravya) ve [bhAvAH ] 'bhAva' (dravya padArtha) haiM, [jIvaguNAH] jIva ke guNa [cetanA ca upayogaH] cetanA tathA upayoga haiM [ca] aura [ jIvasya paryAyAH ] jIva kI paryAyeM [suranaranArakatiryazcaH ] deva-manuSya-nAraka-tiryaJcarUpa [ bahavaH ] aneka haiN| 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. manuSyarUpa jIva hI anya paryAya se utpanna hotA hai - The soul (jiva) in form of human-being is reborn in other modes (paryaya) - maNusattaNeNa NaTTho dehI devo havedi idaro vA / ubhayattha jIvabhAvo Na Nassadi Na jAyade aNNo // 17 // manuSyatvena naSTo dehI devo bhavati itaro vA / ubhayatra jIvabhAvo na nazyati na jAyate'nyaH // 17 // anvayArtha - [ manuSyatvena ] manuSyatva se (manuSya paryAya se) [ naSTaH ] naSTa huA [ dehI] dehI (jIva) [devaH vA itaraH] deva athavA anya paryAya rUpa . . . . . . . . . . . . . . . . . . . . . . . . 39

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Pancastikaya-samgraha [bhavati ] hotA hai, [ ubhayatra ] una donoM meM [ jIvabhAvaH ] jIvabhAva [ na nazyati ] naSTa nahIM hotA aura [ anyaH ] dUsarA jIvabhAva [ na jAyateH ] utpanna 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 jIva kA nAza athavA utpAda nahIM hai - The soul (jiva) undergoes neither destruction nor origination - so ceva jAdi maraNaM jAdi Na NaTTho Na ceva uppaNNo / uppaNNo ya viNaTTho devo maNusu tti pajjAo // 18 // sa ca eva jAtiM maraNaM yAti na naSTo na caivotpannaH / utpannazca vinaSTo devo manuSya iti paryAyaH // 18 // anvayArtha - [saH ca eva] vahI [ jAtiM] janma ko aura vahI [ maraNaM yAti ] mRtyu ko prApta karatA hai, tathApi [na eva utpannaH] vaha utpanna nahIM hotA [ca ] aura [ na naSTaH ] naSTa nahIM hotA, [ devaH manuSyaH ] deva, manuSya [iti paryAyaH ] aisI paryAya [ utpannaH ] utpanna hotI hai [ca] aura [ vinaSTaH ] vinaSTa hotI hai| 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: AtmanyevAtmadhIranyAM zarIragatimAtmanaH / manyate nirbhayaM tyaktvA vastraM vastrAntaragraham // 77 // AtmasvarUpa meM hI jisakI Atmabuddhi hai aisA antarAtmA zarIra ke vinAza ko athavA bAla-yuvA AdirUpa usakI pariNati ko apane AtmA se bhinna mAnatA hai - zarIra ke utpAda-vinAza meM apane AtmA kA utpAda-vinAza nahIM mAnatA - aura isa taraha vaha mRtyu ke avasara para eka vastra tyAga kara dUsarA vastra grahaNa karane kI taraha nirbhaya rahatA hai| 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 hara gati kI apanI pramANa sthiti hai - Each state-of-existence (gati) has its own duration (sthiti) - evaM sado viNAso asado jIvassa Natthi uppAdo / tAvadio jIvANaM devo maNuso tti gadiNAmo // 19 // evaM sato vinAzo'sato jIvasya nAstyutpAdaH / tAvajjIvAnAM devo manuSya iti gatinAma // 19 // anvayArtha - [evaM] isa prakAra [ jIvasya] jIva ko [ sataH vinAzaH] sat kA vinAza aura [ asata: utpAdaH] asat kA utpAda [na asti] nahIM hai, (deva janmatA hai aura manuSya maratA hai, aisA kahA jAtA hai - usakA yaha kAraNa hai ki-) [jIvAnAm ] jIvoM ko [ devaH manuSyaH ] deva, manuSya [iti gatinAma ] aisA gati-nAmakarma [ tAvat ] utane hI kAla kA hotA hai| 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: vidhiniSedhazca kathaJcidiSTau vivakSayA mukhyaguNavyavasthA / iti praNItiH sumatestaveyaM matipravekaH stuvato'stu nAtha // 5-5-25 // vidhi arthAt astipanA, bhAvapanA yA nityapanA tathA niSedha arthAt nAstipanA, abhAvapanA yA anityapanA kathaMcit (kinhIM apekSAoM se) mAnya hai, iSTa hai, sarvathA nhiiN| dravya kI apekSA vastu sat yA nitya hai, paryAya kI apekSA vastu asat yA anitya hai| eka ko mukhya karanA tathA dUsare ko gauNa karanA, yaha vyavasthA kahane vAle kI icchA ke anusAra calatI hai| jo jisa samaya nityapanA batAnA cAhatA hai vaha nitya ko mukhya karake kahatA hai taba anityapanA gauNa ho jAtA hai, tathA jo jaba anityapanA samajhAnA cAhatA hai taba nityapanA gauNa ho jAtA hai| isa prakAra he sumatinAtha bhagavan ! ApakI yaha tattva ke pratipAdana karane kI zailI hai| ApakI stuti karane se merI buddhi kI utkRSTatA hove, aisI merI bhAvanA hai| . . . . . . . . . . . . . . 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! pUrva kA azuddha jIva hI siddha avasthA ko prApta hotA hai - Only the previously impure soul (jiva) becomes liberated (Siddha) - NANAvaraNAdIyA bhAvA jIveNa suTTha aNubaddhA / tesimabhAvaM kiccA abhUdapuvvo havadi siddho // 20 // jJAnAvaraNAdyAH bhAvAH jIvena suSTha anubaddhAH / teSAM abhAvaM kRtvA abhUtapUrvaH bhavati siddhaH // 20 // anvayArtha - [jJAnAvaraNAdyAH bhAvAH] jJAnAvaraNAdi bhAva [ jIvena ] jIva ke sAtha [ suSThu] bhalI-bhAMti [ anubaddhAH] anubaddha haiM, [ teSAm abhAvaM kRtvA ] unakA abhAva karake vaha [abhUtapUrvaH siddhaH] abhUtapUrva siddha [bhavati] hotA hai| 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: eko'haM nirmama: zuddho jJAnI yogIndragocaraH / bAhyAH saMyogajA bhAvA mattaH sarve'pi sarvathA // 27 // maiM eka, mamatA-rahita, zuddha, jJAnI, yogIndroM ke dvArA jAnane yogya huuN| saMyogajanya jitane bhI dehAdika padArtha haiM, ve mujhase sarvathA bAharI-bhinna haiN| I am one, without infatuation, pure, all-knowing, and capable to be known by the Master Ascetics. All attachments, internal and external, are totally foreign to my nature. jIva kI paryAyoM ke cAra prakAra se kartRtva - The modes (paryaya) of the soul (jiva) exhibit four kinds of origination and destruction - evaM bhAvamabhAvaM bhAvAbhAvaM abhAvabhAvaM ca / guNapajjayehiM sahido saMsaramANo kuNadi jIvo // 21 // evaM bhAvamabhAvaM bhAvAbhAvamabhAvabhAvaM ca / guNaparyayaiH sahitaH saMsaran karoti jIvaH // 21 // anvayArtha - [ evam ] isa prakAra [guNaparyayaiH sahitaH ] guNa-paryAyoM sahita [jIvaH] jIva [ saMsaran] saMsaraNa karatA huA [bhAvam ] bhAva, [abhAvam ] abhAva, [bhAvAbhAvam ] bhAva-abhAva [ca ] aura [ abhAvabhAvam ] abhAva-bhAva ko [ karoti ] karatA hai| . . . . . . . . . . . . . . . . . . . . . . . . 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: dharme dharme'nya evArtho dharmiNo'nantadharmaNaH / aGgitve'nyatamAntasya zeSAntAnAM tadaGgatA // 22 // ananta-dharma vAle dharmI kA pratyeka dharma eka bhinna hI prayojana ko lie hue hotA hai| aura una dharmoM meM se eka dharma ke pradhAna hone para zeSa dharmoM kI pratIti usa samaya gauNa-rUpa se hotI hai| . . . . . . . .. . . . . . . . . . . . . . . . 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. paMcAstikAya kA varNana - The description of pancastikaya - jIvA puggalakAyA AyAsaM atthikAiyA sesA / amayA atthittamayA kAraNabhUdA hi logassa // 22 // jIvAH pudgalakAyA AkAzamastikAyau zeSau / amayA astitvamayAH kAraNabhUtA hi lokasya // 22 // anvayArtha - [ jIvAH ] jIva, [pudgalakAyAH ] pudgalakAya [AkAzam ] AkAza aura [zeSau astikAyau ] zeSa do astikAya [amayAH] akRta haiM, [astitvamayAH] astitvamaya haiM aura [hi ] vAstava meM [lokasya kAraNabhUtAH ] loka ke kAraNabhUta haiN| 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). kAla meM bhI dravyasaMjJA hai - The time (kala), too, is a substance (dravya) - sabbhAvasabhAvANaM jIvANaM taha ya poggalANaM ca / pariyaTTaNasaMbhUdo kAlo NiyameNa paNNatto // 23 // sadbhAvasvabhAvAnAM jIvAnAM tathaiva pudgalAnAM ca / parivartanasambhUtaH kAlo niyamena prajJaptaH // 23 // anvayArtha - [sadbhAvasvabhAvAnAm ] sattA-svabhAva vAle [jIvAnAm tathA eva pudgalAnAm ca] jIvoM aura pudgaloM ke [ parivartanasambhUtaH ] parivartana se siddha hone vAle [ kAlaH ] aise kAla kA [niyamena prajJaptaH] (sarvajJoM dvArA) niyama se (nizcaya se) upadeza diyA gayA hai| 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: vadivadado taM desaM tassama samao tado paro puvvo / jo attho so kAlo samao uppaNNapaddhaMsI // 2-47 // jo AkAza kA eka pradeza hai usameM maMda gamana se jAne vAle pudgala-paramANu ko jitanA kucha sUkSmakAla lage vaha 'samaya' nAmA paryAya kahA jAtA hai| usa paryAya se Age tathA pahale jo nityabhUta padArtha hai vaha kAlanAmA dravya hai, 'samaya' utpanna aura pradhvaMsa vAlA hai| 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. nizcayakAla kA svarUpa - The substance of time (niscaya-kala) - vavagadapaNavaNNaraso vavagadadogaMdhaaTThaphAso ya / agurulahugo amutto vaTTaNalakkho ya kAlo tti // 24 // vyapagatapaMcavarNaraso vyapagatadvigandhASTasparzazca / agurulaghuko amUrto vartanalakSaNazca kAla iti // 24 // anvayArtha - [ kAla iti] kAla (nizcayakAla) [ vyapagatapaMcavarNarasaH] pA~ca varNa aura pA~ca rasa rahita, [ vyapagatadvigandhASTasparzaH ca ] do gandha aura . . . . . . . 52

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Verse 24 ATha sparza rahita, [agurulaghukaH ] agurulaghu, [amUrtaH ] amUrta [ca] aura [ 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: vartanApariNAmakriyAH paratvAparatve ca kAlasya // 5-22 // vartanA, pariNAma, kriyA, paratva aura aparatva - ye kAla dravya ke upakAra haiN| 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 vyavahArakAla kA svarUpa - The empirical (vyavahara) time (kala) - samao Nimiso kaTThA kalA ya NAlI tado divArattI / mAsoduayaNasaMvaccharo tti kAlo parAyatto // 25 // samayo nimiSaH kASThA kalA ca nAlI tato divArAtraH / mAsarvayanasaMvatsaramiti kAlaH parAyattaH // 25 // anvayArtha - [samayaH] samaya, [nimiSaH] nimiSa, [kASThA] kASThA, [kalA ca] kalA, [nAlI] ghar3I, [ tataH divArAtraH] ahorAtra (divasa), [mAsarvayanasaMvatsaram ] mAsa, Rtu aura varSa - [iti kAlaH ] aisA jo kAla hai (arthAt vyavahArakAla) [ parAyattaH] vaha parAzrita hai| 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: samao du appadeso padesamettassa davvajAdassa / vadivadado so vaTTadi padesamAgAsadavvassa // 2-46 // aura kAla-dravya pradeza se rahita hai, arthAt pradezamAtra hai, vaha kAlANu AkAza-dravya ke nirvibhAga kSetrarUpa pradeza meM maMda gati se gamana karane vAlA tathA eka pradezarUpa aise pudgala jAtirUpa paramANu ke nimitta se samaya-paryAya kI pragaTatA se pravartatA hai| 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: samayAvalibhedeNa du duviyappaM ahava hoi tiviyappaM / tIdo saMkhejjAvalihadasaMThANappamANaM tu // 31 // samaya aura AvalI ke bheda se vyavahArakAla ke do bheda haiM, athavA atIta, vartamAna aura bhaviSyat (anAgata) ke bheda se tIna bheda haiN| unameM atIta kAla, saMkhyAta AvalI se guNita hatasaMsthAna (arthAt saMsthAna se rahita siddhoM) kA jitanA pramANa hai utanA hai| bhAvArtha - vyavahArakAla ke samaya aura AvalI kI apekSA do bheda haiN| inameM samaya kAla-dravya kI sabase laghu paryAya hai| asaMkhyAta samayoM kI eka AvalI hotI hai| yahA~ AvalI, nimiSa, kASThA, kalA, nAr3I, dina-rAta Adi kA upalakSaNa hai| dUsarI vidhi se kAla ke bhUta, vartamAna aura bhaviSyat kI apekSA tIna bheda haiN| inameM bhUtakAla saMkhyAta AvalI se guNita siddhoM ke barAbara hai| The empirical (vyavahara) substance of time (kala) is of two kinds: the samaya and the avali. Or, it is of three kinds: the past . . . . . . . . . . . . . . . . . . . . . . . . 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 ucshvasa (also called 'prana') 7 ucshvasa = 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 vyavahArakAla kI parAdhInatA - The empirical (vyavahara) time (kala) is dependent - Natthi ciraM vA khippaM mattArahidaM tu sA vi khalu mattA / poggaladavveNa viNA tamhA kAlo paDuccabhavo // 26 // nAsti ciraM vA kSipraM mAtrArahitaM tu sApi khalu mAtrA / pudgaladravyeNa vinA tasmAtkAlaH pratItyabhavaH // 26 // anvayArtha - [ciraM vA kSipraM] 'cira' athavA 'kSipra' aisA jJAna (adhika kAla athavA alpa kAla - aisA jJAna) [ mAtrArahitaM tu] pariNAma binA (kAla ke mApa binA) [na asti ] nahIM hotA, [sA mAtrA api] aura vaha pariNAma [ khalu] vAstava meM [ pudgaladravyeNa vinA] pudgaladravya ke binA nahIM hotA, [ tasmAt ] isaliye [ kAlaH pratItyabhavaH ] kAla (vyavahArakAla) parAzrita-rUpa se upajane vAlA hai| 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: davvaparivaTTarUvo jo so kAlo havei vavahAro / pariNAmAdIlakkho vaTTaNalakkho ya paramaTTho // 21 // jo dravyoM ke parivartana-rUpa, pariNAma-rUpa dekhA jAtA hai vaha to vyavahAra-kAla hai aura vartanA lakSaNa kA dhAraka jo kAla hai, vaha nizcaya-kAla hai| Conventional time (vyavahara kala) is perceived by the senses @ @ . . . .. . . . . . . . . . 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: loyAyAsapadese ikkikke je chiyA hu ikkikkA / rayaNANaM rAsI iva te kAlANU asaMkhadavvANi // 22 // jo lokAkAza ke eka-eka pradeza para ratnoM kI rAzi ke samAna paraspara bhinna hokara eka-eka sthita haiM, ve kAlANu haiM; aura ve kAlANu asaMkhyAta haiN| 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 jIva-dravya kI vyAkhyA - The substance of soul (jiva) - jIvo tti havadi cedA uvaogavisesido pahU kattA / bhottA ya dehamatto Na hi mutto kammasaMjutto // 27 // jIva iti bhavati cetayitopayogavizeSitaH prabhuH kartA / bhottA ca dehamAtro na hi mUrtaH karmasaMyuktaH // 27 // anvayArtha - [jIvaH iti bhavati] AtmA jIva hai, [cetayitA] cetayitA (cetane vAlA) hai, [ upayogavizeSitaH ] upayoga-lakSita hai (upayoga lakSaNa vAlA hai), [ prabhuH] prabhu hai, [kartA ] kartA hai, [ bhottA] bhoktA hai, [ dehamAtro ] dehapramANa hai, [na hi mUrtaH ] amUrta hai [ca ] aura [karmasaMyuktaH] karmasaMyukta hai| 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: tikkAle cadupANA iMdiyabalamAuANapANo ya / vavahArA so jIvo NicchayaNayado du cedaNA jassa // 3 // vyavahAranaya se tIna kAla meM indriya, bala, Ayu aura prANApAna (ucchvAsa-ni:zvAsa) ina cAroM prANoM ko jo dhAraNa karatA hai vaha jIva hai aura nizcayanaya se jisake cetanA hai vaha jIva hai| From the empirical 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: poMggalakammAdINaM kattA vavahArado du Nicchayado / cedaNakammANAdA suddhaNayA suddhabhAvANaM // 8 // . .. . . ... 66

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Verse 27 AtmA vyavahAranaya se pudgala karma (jJAnAvaraNAdi karmoM) kA kartA hai, (azuddha) nizcayanaya se cetana karma (rAgAdi) kA kartA hai aura zuddhanizcayanaya se zuddha bhAvoM kA kartA hai| From the empirical point-of-view (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: vavahArA suhadukkhaM puggalakammapphalaM pabhuMjedi / AdA NicchayaNayado cedaNabhAvaM khu Adassa // 9 // AtmA vyavahAranaya se sukha-du:kha rUpa pudgala karmoM ke phala ko bhogatA hai aura nizcayanaya se AtmA cetana svabhAva (zuddha jJAna va darzana) ko bhogatA hai| 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: aNugurudehapamANo uvasaMhArappasappado cedA / asamuhado vavahArA NicchayaNayado asaMkhadeso vA // 10 // vyavahAranaya se samudghAta avasthA ke atirikta yaha jIva saMkoca tathA vistAra se choTe aura bar3e zarIra ke pramANa rahatA hai, aura nizcayanaya se jIva asaMkhyAta-pradezI hai| 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 AtmA kI mukta avasthA kA svarUpa - The nature of the liberated soul (atma) - kammamalavippamukko uDDhe logassa aMtamadhigaMtA / so savvaNANadarisI lahadi suhamaNiMdiyamaNaMtaM // 28 // karmamalavipramukta UrdhvaM lokasyAntamadhigamya / sa sarvajJAnadarzI labhate sukhamanindriyamanaMtam // 28 // anvayArtha - [karmamalavipramuktaH] karmamala se mukta AtmA [UrdhvaM ] Upara [lokasya antam ] loka ke anta ko [ adhigamya ] prApta karake, [saH sarvajJAnadarzI ] vaha sarvajJa-sarvadarzI [ anaMtam] anaMta, [ anindriyam] anindriya (atIndriya) [sukham ] sukha kA [ labhate ] anubhava karatA hai| 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: NaTThaTTakammabaMdhA aTThamahAguNasamaNNiyA paramA / loyaggaThidA NiccA siddhA te erisA hoMti // 72 // jinhoMne aSTa karmoM ke bandha ko naSTa kara diyA hai, jo ATha mahAguNoM se sahita haiM, utkRSTa haiM, loka ke agra meM sthita haiM, tathA nitya haiM, ve aise siddha parameSThI hote haiN| 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 mukta AtmA ke jJAna-darzana-sukha - The knowledge (jnana), perception (darsana) and happiness (sukha) of the liberated soul - jAdo sayaM sa cedA savvaNhU savvalogadarasI ya / pappodi suhamaNaMtaM avvAbAdhaM sagamamuttaM // 29 // jAtaH svayaM sa cetayitA sarvajJaH sarvalokadarzI ca / prApnoti sukhamanaMtamavyAbAdhaM svakamamUrtam // 29 // anvayArtha - [ saH cetayitA] vaha cetayitA (AtmA) [ sarvajJaH ] sarvajJa [ca] aura [ sarvalokadarzI ] sarvalokadarzI [svayaM jAtaH ] svayaM hotA huA, [svakam ] svakIya [ amUrtam ] amUrta, [avyAbAdhaM ] avyAbAdha, [anaMtam ] anaMta [ sukham ] sukha ko [ prApnoti ] prApta karatA hai| 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: saparaM bAdhAsahidaM vicchiNNaM baMdhakAraNaM visamaM / jaM iMdiyehiM laddhaM taM sokkhaM dukkhameva tahA // 1-76 // jo pA~ca indriyoM se prApta huA sukha hai so aisA sukha duHkharUpa hI hai kyoMki vaha sukha parAdhIna hai, kSudhA-tRSAdi bAdhAyukta hai, asAtA ke udaya se vinAza hone vAlA hai, karmabandha kA kAraNa hai| jahA~ indriyasukha hotA hai, vahA~ avazya hai| aura vaha sukha viSama arthAt caMcalapane se hAni-vRddhirUpa hai| 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: jAdaM sayaM samattaM NANamaNaMtatthavitthaDaM vimalaM / rahidaM tu oggahAdihiM suhaM ti egaMtiyaM bhaNidaM // 1-59 // apane Apa se hI utpanna, sampUrNa, saba padArthoM meM phailA huA, nirmala aura avagraha, IhA Adi se rahita, aisA jJAna nizcaya sukha hai - isa prakAra sarvajJa ne kahA hai| 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 saMsArI jIva ke prANa - Life-principles (prana) of the worldly soul - pANehiM caduhiM jIvadi jIvissadi jo hu jIvido puvvaM / so jIvo pANA puNa balamiMdiyamAu ussAso // 30 // prANaizcaturbhirjIvati jIviSyati yaH khalu jIvitaH pUrvam / sa jIvaH prANAH punarbalamindriyamAyurucchvAsaH // 30 // anvayArtha - [yaH khalu ] jo [caturbhiH prANaiH ] cAra prANoM se [ jIvati ] jItA hai, [jIviSyati ] jiyegA aura [ jIvitaH pUrvam ] pUrvakAla meM jItA thA, [saH jIvaH ] vaha jIva hai, [ punaH prANAH ] aura vaha prANa [indriyam ] indriya, [balam ] bala, [AyuH] Ayu tathA [ ucchvAsaH ] zvAsocchavAsa hai| 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. ucshvasa-nihsvasa-prana - 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 jIva ke kucha vizeSa guNa, pramANa Adi - Some special attributes, number, etc., of souls - agurulahugA aNaMtA tehiM aNaMtehiM pariNadA savve / desehiM asaMkhAdA siyalogaM savvamAvaNNA // 31 // kecittu aNAvaNNA micchAdasaNakasAyajogajudA / vijudA ya tehiM bahugA siddhA saMsAriNo jIvA // 32 // agurulaghukA anaMtAstairanaMtaiH pariNatAH sarve / dezairasaMkhyAtAH syAllokaM sarvamApannAH // 31 // kecittu anApannA mithyAdarzanakaSAyayogayutAH / viyutAzca tairbahavaH siddhAH saMsAriNo jIvAH // 32 // anvayArtha - [anaMtAH agurulaghukAH] anaMta aise jo agurulaghu (guNa, aMza) [ taiH anaMtaiH ] una anaMta agurulaghu rUpa se [ sarve ] sarva jIva [ pariNatAH] pariNata haiM, [ dezaiH asaMkhyAtAH] ve (jIva) asaMkhyAta pradezavAle haiN| [syAt sarvam lokam ApannAH ] kucha (jIva) samasta loka ko prApta hote haiM [ kecit tu] aura kucha [ anApannAH] aprApta hote haiN| [ bahavaH jIvAH] aneka (anaMta) jIva [ mithyAdarzanakaSAyayogayutAH] mithyAdarzana-kaSAya-yoga sahita [ saMsAriNaH ] saMsArI haiM [ ca] aura aneka (anaMta jIva) [ taiH viyutAH ] mithyAdarzana-kaSAya-yoga rahita [ siddhAH ] siddha haiN| 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: saMsAriNo muktAzca // 2-10 // jIva saMsArI aura mukta - aise do prakAra ke haiN| 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 jIva kA dehapramANapanA - The soul (jiva) expands or contracts according to the size of the body (sarira) - jaha paumarAyarayaNaM khittaM khIre pabhAsayadi khIraM / taha dehI dehattho sadehamettaM pabhAsayadi // 33 // yathA padmarAgaratnaM kSiptaM kSIre prabhAsayati kSIram / tathA dehI dehasthaH svadehamAnaM prabhAsayati // 33 // anvayArtha - [yathA] jisa prakAra [ padmarAgaratnaM] padmarAgaratna [kSIre kSiptaM] dUdha meM DAlA jAne para [kSIram prabhAsayati ] dUdha ko prakAzita karatA hai, [ tathA ] usI prakAra [ dehI ] dehI (jIva) [ dehasthaH ] deha meM rahatA huA [svadehamAnaM prabhAsayati ] svadeha-pramANa prakAzita hotA hai| 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. jIva aura deha kA sahaastitva aura pRthakpanA - The body and the soul (jiva) coexist, still each is different - savvattha atthi jIvo Na ya ekko ekkakAe ekkaTTho / ajjhavasANavisiTTho ciTThadi maliNo rajamalehiM // 34 // sarvatrAsti jIvo na caika ekakAye aikyasthaH / adhyavasAnaviziSTazceSTate malino rajomalaiH // 34 // anvayArtha - [jIvaH ] jIva [ sarvatra ] sarvatra (kramavartI sarva zarIroM meM) [asti ] hai [ya] aura [ekakAye] kisI eka zarIra meM [ aikyasthaH] (kSIranIravat) eka rUpa se (eka kSetra avagAharUpa se) rahatA hai, tathApi [na ekaH] usake sAtha eka svabhAva (tadrUpa) nahIM ho jAtA hai, [adhyavasAnaviziSTaH ] adhyavasAya-viziSTa vartatA huA [ rajomalaiH malinaH] rajamala (karmamala) dvArA malina hone se [ceSTate ] vaha bhramaNa karatA hai| 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: edehi ya saMbaMdho jaheva khIrodayaM muNedavvo / Na ya hoMti tassa tANi du uvaogaguNAdhigo jamhA // 2-19-57 // ina varNAdika bhAvoM ke sAtha jIva kA sambandha dUdha aura jala ke samAna (saMyoga-sambandha) mananapUrvaka jAnanA cAhiye; aura ve varNAdika bhAva jIva ke nahIM haiM kyoMki jIva upayogaguNa se paripUrNa hai| @ @ . . . .. 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). siddhoM kA caramadehapramANa zuddha pradezasvarUpa deha - The liberated-souls (Siddha) do not have material bodies - jesiM jIvasahAvo Natthi abhAvo ya savvahA tassa / te hoMti bhiNNadehA siddhA vacigoyaramadIdA // 35 // yeSAM jIvasvabhAvo nAstyabhAvazca sarvathA tasya / te bhavanti bhinnadehAH siddhA vAggocaramatItAH // 35 // anvayArtha - [yeSAM ] jinake [ jIvasvabhAvaH ] jIvasvabhAva (prANadhAraNa-rUpa jIvatva) [na asti ] nahIM hai aura [ sarvathA ] sarvathA [ tasya abhAvaH ca ] usakA abhAva bhI nahIM hai, [te ] ve [bhinnadehAH ] deharahita [ vAggocaram atItAH ] vacana-gocarAtIta [ siddhAH bhavanti ] siddha (siddha bhagavaMta) haiN| 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: suddhassa ya sAmaNNaM bhaNiyaM suddhassa dasaNaM NANaM / suddhassa ya NivvANaM so cciya siddho Namo tassa // 3-74 // jo parama vItarAgabhAva ko prApta huA mokSa kA sAdhaka parama yogIzvara hai usake samyagdarzana, jJAna, cAritra kI ekAgratA liye hue sAkSAt mokSamArgarUpa yatipada kahA hai aura usI zuddhopayogI mokSasAdhaka munIzvara ke atIta, anAgata, vartamAna, ananta-paryAya sahita sakala padArthoM ko sAmAnya-vizeSatAkara dekhanA-jAnanA bhI kahA hai| tathA usI zuddhopayogI munIzvara ke nirAvaraNa anantajJAna, darzana, sukha, vIrya sahita parama-nirmala mokSa-avasthA bhI hai| vahI zuddha mokSasAdhana TaMkotkIrNa paramAnanda avasthAkara thirarUpa nirAvaraNa dazA ko prApta parabrahmarUpa sAkSAt siddha hai, aise sarvamanoratha ke ThikAne mokSa-sAdhana zuddhopayogI ko hamArA bhAva-namaskAra hove| 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. siddhoM kA kArya-kAraNa bhAva nahIM hai - The souls get liberated (Siddha) not due to any cause-and-effect relationship - Na kudoci vi uppaNNo jamhA kajjaM Na teNa so siddho / uppAdedi kiMci vi kAraNamavi teNa Na sa hodi // 36 // na kutazcidapyutpanno yasmAt kAryaM na tena saH siddhaH / utpAdayati na kiMcidapi kAraNamapi tena na sa bhavati // 36 // anvayArtha - [yasmAt saH siddhaH] ve siddha [ kutazcit ] kisI (anya) kAraNa se [na utpannaH ] utpanna nahIM hote [ tena ] isaliye [kAryaM na ] kArya nahIM hai, aura [kiMcit api] kisI bhI (anya kArya ko) [na utpAdayati ] utpanna nahIM karate [ tena ] isaliye [ saH] ve [kAraNam api] kAraNa bhI [ na bhavati ] nahIM haiN| 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 mokSAvasthA meM jIva kA abhAva nahIM hai - The state-of-liberation is not without the soul (atma) - sassadamadha ucchedaM bhavvamabhavvaM ca suNNamidaraM ca / viNNANamaviNNANaM Na vi jujjadi asadi sabbhAve // 37 // zAzvatamathocchedo bhavyamabhavyaM ca zUnyamitaracca / vijJAnamavijJAnaM nApi yujyate asati sadbhAve // 37 // anvayArtha - [ sadbhAve asati ] yadi (mokSa meM) jIva kA sadbhAva na ho to [zAzvatam ] zAzvata, [atha ucchedaH] nAzavaMta, [ bhavyam ] bhavya (hone yogya - bhAvya), [abhavyam ca] abhavya (na hone yogya - abhAvya), [zUnyam ] zUnya, [itarat ca] aura usake viparIta - azUnya, [vijJAnam ] vijJAna aura [avijJAnam ] avijJAna [na api yujyate] (jIvadravya meM) bhI ghaTita nahIM ho skte| (isaliye mokSa meM jIva kA sadbhAva hai hii|) 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 caitanyasvarUpa AtmA ke guNoM kA vyAkhyAna - Consciousness manifests in three forms - kammANaM phalamekko ekko kajjaM tu NANamadha ekko / cedayadi jIvarAsI cedagabhAveNa tiviheNa // 38 // karmaNAM phalamekaH ekaH kAryaM tu jJAnamathaikaH / cetayati jIvarAzizcetakabhAvena trividhena // 38 // anvayArtha - [ trividhena cetakabhAvena ] trividha cetakabhAva dvArA [ ekaH jIvarAziH] eka jIvarAzi [karmaNAM phalam ] karmoM ke phala ko, [ekaH tu] eka (jIvarAzi) [kAryaM ] kArya ko (karmacetanA ko) [atha] aura [ ekaH ] eka (jIvarAzi) [ jJAnam ] jJAna ko [ cetayati] cetatI (vedatI) hai| 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: NANaM atthaviyappo kammaM jIveNa jaM samAraddhaM / tamaNegavidhaM bhaNidaM phalaM tti sokkhaM va dukkhaM vA // 2-32 // sva-para kA bheda liye jIvAdika padArthoM ko bheda sahita tadAkAra jAnanA vaha jJAnabhAva hai, arthAt AtmA kA jJAnabhAvarUpa pariNamanA, use jJAnacetanA kahate haiN| aura AtmA ne apane kartavya se samaya-samaya meM jo bhAva kiye haiM vaha bhAvarUpa karma hai, vaha zubhAdika ke bheda se aneka prakAra hai, usI ko karmacetanA kahate haiN| aura sukharUpa athavA duHkharUpa usa karma kA phala hai, aisA jinendradeva ne kahA hai| Lord Jina has said that the transformation of the soul (jiva) into dispositions (bhava) of knowledge that makes distinction (vikalpa) between objects (artha), the self (jiva) and the non-self (ajiva), is knowledge-consciousness (jnanacetana). The activity (karma) of the soul (jiva) in form of dispositions (bhava) of various kinds is the karma-consciousness (karmacetana or bhavakarma). And, the fruit of karmas in form of either happiness (sukha) or misery (duhkha) is the fruit-of-karmaconsciousness (karmaphalacetana). . . . . . . . . . . . . . . . 88

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Verse 39 tIna prakAra kI cetanA ke dhAraka kauna-kauna jIva - The possessor souls of the three kinds of consciousness - savve khalu kammaphalaM thAvarakAyA tasA hi kajjajudaM / pANittamadikkatA NANaM vidaMti te jIvA // 39 // sarve khalu karmaphalaM sthAvarakAyAstrasA hi kAryayutam / prANitvamatikrAntAH jJAnaM viMdanti te jIvAH // 39 // anvayArtha - [ sarve sthAvarakAyAH] sarva sthAvara jIvasamUha [ khalu] vAstava meM [karmaphalaM ] karmaphala ko vedate haiM, [trasAH ] trasa [hi ] vAstava meM [kAryayutam ] kArya (karmacetanA) sahita karmaphala ko vedate haiM aura [prANitvam atikrAntAH ] jo prANitva kA (prANoM kA) atikrama kara gaye haiM [te jIvAH] ve jIva [ jJAnaM] jJAna ko [viMdanti ] vedate haiN| 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). upayoga-guNa kA vyAkhyAna - The cognition or 'upayoga' - uvaogo khalu duviho NANeNa ya daMsaNeNa saMjutto / jIvassa savvakAlaM aNaNNabhUdaM viyANIhi // 40 // upayogaH khalu dvividho jJAnena ca darzanena saMyuktaH / jIvasya sarvakAlamananyabhUtaM vijAnIhi // 40 // anvayArtha - [ jJAnena ca darzanena saMyuktaH ] jJAna aura darzana se saMyukta aisA [khalu dvividhaH ] vAstava meM do prakAra kA [ upayogaH ] upayoga [ jIvasya] jIva ko [ sarvakAlam ] sarvakAla [ananyabhUtaM ] ananyarUpa se [vijAnIhi ] jaano| . . . . . .. . 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: upayogo lakSaNam // 2-8 // jIva kA lakSaNa upayoga hai| Cognition (upayoga) is the mark (laksana) - distinctive characteristic - of the soul (jiva). . . . . . . . . . .

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Pancastikaya-samgraha Acarya Nemicandra's Dravyasamgraha: uvaogo duviyappo dasaNaNANaM ca daMsaNaM cadudhA / cakkhu acakkhU ohI daMsaNamadha kevalaM NeyaM // 4 // darzanopayoga aura jJAnopayoga ina bhedoM se upayoga do prakAra kA hai| unameM cakSudarzana, acakSudarzana, avadhidarzana aura kevaladarzana ina bhedoM se darzanopayoga cAra prakAra kA jAnanA caahie| 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). jJAnopayoga ke bheda - Divisions of knowledge-cognition (jnanopayoga) - AbhiNisudodhimaNakevalANi NANANi paMcabheyANi / kumadisudavibhaMgANi ya tiNi vi NANehiM saMjutte // 41 // AbhinibodhikazrutAvadhimanaHparyayakevalAni jJAnAni paJcabhedAni / kumatizrutavibhaGgAni ca trINyapi jJAnaiH saMyuktAni // 41 // anvayArtha - [AbhinibodhikazrutAvadhimanaHparyayakevalAni] Abhinibodhika (mati), zruta, avadhi, mana:paryaya aura kevala - [jJAnAni paJcabhedAni] isa prakAra jJAna ke pA~ca bheda haiN| [ kumatizrutavibhaGgAni ca ] aura kumati, kuzruta yA vibhaMga - [trINi api] ye tIna (ajJAna) bhI [ jJAnaiH ] (pA~ca) jJAna ke . . . . . . . 92

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Verse 41 sAtha [ saMyuktAni ] saMyukta kiye gaye haiN| (isa prakAra jJAnopayoga ke ATha 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). darzanopayoga ke bheda - Divisions of perception-cognition (darsanopayoga) - daMsaNamavi cakkhujudaM acakkhujudamavi ya ohiNA sahiyaM / aNidhaNamaNaMtavisayaM kevaliyaM cAvi paNNattaM // 42 // darzanamapi cakSuryutamacakSuryutamapi cAvadhinA sahitam / anidhanamanaMtaviSayaM kaivalyaM cApi prajJaptam // 42 // anvayArtha - [ darzanam api ] darzana bhI [cakSuryutam ] cakSudarzana, [acakSuryutam api ca ] acakSudarzana, [avadhinA sahitam ] avadhidarzana [ca api] aura [ anaMtaviSayam ] anaMta jisakA viSaya hai, [ anidhanam ] aMtarahita-avinAzI, [ kaivalyaM ] kevaladarzana - [ prajJaptam ] aise cAra bheda vAlA kahA hai| 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 eka AtmA aneka jJAnAtmaka - Many kinds of knowledge in a single soul (atma) - Na viyappadi NANAdo NANI NANANi hoti NegANi / tamhA du vissarUvaM bhaNiyaM daviyatti NANIhi // 43 // na vikalpyate jJAnAt jJAnI jJAnAni bhavantyanekAni / tasmAttu vizvarUpaM bhaNitaM dravyamiti jJAnibhiH // 43 // anvayArtha - [jJAnAt ] jJAna se [ jJAnI na vikalpayate ] jJAnI kA (AtmA kA) bheda nahIM kiyA jAtA hai, [jJAnAni anekAni bhavanti ] tathApi jJAna aneka haiN| [tasmAt tu] isIliye to [jJAnibhiH ] jJAniyoM ne [dravyaM ] dravya ko [ vizvarUpam iti bhaNitam ] vizvarUpa (anekarUpa) kahA hai| 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: AdA NANapamANaM NANaM NeyappamANamuTThi / NeyaM loyAloyaM tamhA NANaM tu savvagayaM // 1-23 // jIvadravya jJAna ke barAbara hai kyoMki dravya apane-apane guNa-paryAyoM ke samAna hotA hai, isI nyAya se jIva bhI apane jJAnaguNa ke barAbara huaa| AtmA jJAna se na to adhika na hI kama pariNamana karatA hai, jaise sonA apanI kar3e, kuMDala Adi paryAyoM se tathA pIle varNa Adika guNoM se kama yA adhika nahIM pariNamatA, usI prakAra AtmA bhI smjhnaa| aura jJAna jJeya ke (padArthoM ke) pramANa hai aisA jinendradeva ne kahA hai| jaise - IMdhana meM sthita Aga IMdhana ke barAbara hai usI taraha saba padArthoM ko jAnatA huA jJAna jJeya ke pramANa hai| jo jJeya hai vaha loka tathA aloka hai, jo bhUta-bhaviSyata-vartamAna kAla kI ananta paryAyoM sahita chaha dravya haiM usako loka, aura isa loka se bAhara akelA AkAza usako aloka jaannaa| inhIM donoM - loka-aloka - ko jJeya kahate haiN| isaliye jJAna to sarvagata arthAt sarvavyApaka hai, isase jJAna jJeya ke barAbara hai 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 dravya aura guNa sarvathA bhinna nahIM haiM - The substance (dravya) and the qualities (guna) are not absolutely distinct - jadi havadi davvamaNNaM guNado ya guNA ya davvado aNNe / davvANaMtiyamadhavA davvAbhAvaM pakuvvaMti // 44 // yadi bhavati dravyamanyadguNatazca guNAzca dravyato'nye / dravyAnaMtyamathavA dravyAbhAvaM prakurvanti // 44 // anvayArtha - [ yadi ] yadi [ dravyaM ] dravya [ guNataH ] guNoM se [anyat ca bhavati ] anya (bhinna) ho [guNAH ca] aura guNa [ dravyataH anye] dravya se anya ho to [ dravyAnaMtyam ] dravya kI anaMtatA ho [athavA ] athavA [dravyAbhAvaM] dravya kA abhAva [prakurvanti ] ho|| 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: liMgehiM jehiM davvaM jIvamajIvaM ca havadi viNNAdaM / te tabbhAvavisiTThA muttAmuttA guNA NeyA // 2-38 // jina cihnoM se jIva aura ajIva dravya jAnA jAtA hai, ve cihna (lakSaNa) dravyoM ke svarUpa kI vizeSatA liye hue mUrtIka aura amUrtIka guNa jAnane caahiye| The marks (cihna, laksana) are specific to the substances (dravya) - the soul (jiva) and the non-soul (ajiva) - and the substances are known through these marks. These marks are the corporeal (murtika) and the non-corporeal (amurtika) qualities (guna) of the substances (dravya). 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 dravya aura guNoM meM kathaMcit ananyapanA - The substance (dravya) and the qualities (guna) have indistinctness from a particular point-of-view - avibhattamaNaNNattaM davvaguNANaM vibhattamaNNattaM / NecchaMti NiccayaNhU tavvivarIdaM hi vA tesiM // 45 // avibhaktamananyatvaM dravyaguNAnAM vibhaktamanyatvam / necchanti nizcayajJAstadviparItaM hi vA teSAm // 45 // anvayArtha - [dravyaguNAnAm ] dravya aura guNoM ko [ avibhaktam ananyatvam ] avibhaktapanerUpa ananyapanA hai, [nizcayajJAH hi ] nizcaya ke jJAtA [ teSAm ] unheM [vibhaktam anyatvam ] vibhaktapanerUpa anyapanA [ vA] yA [tadviparItaM] usake viparIta - (vibhaktapanerUpa) ananyapanA - [na icchanti ] nahIM maante| 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 dravya aura guNoM meM vyapadeza Adi se anyapanA siddha nahIM hotA - The substance (dravya) and the qualities (guna) do not become distinct by mere form-of-speech, etc. - vavadesA saMThANA saMkhA visayA ya hoMti te bahugA / te tesimaNaNNatte aNNatte cAvi vijaMte // 46 // vyapadezAH saMsthAnAni saMkhyA viSayAzca bhavanti te bahukAH / te teSAmananyatve anyatve cApi vidyante // 46 // anvayArtha - [vyapadezAH ] vyapadeza (kathana ke bheda), [ saMsthAnAni ] saMsthAna (AkArabheda), [saMkhyA] saMkhyAeM (gaNanA) [ca] aura [viSayAH] viSaya [ te bahukAH bhavanti ] aneka hote haiN| [te] ve (vyapadeza Adi), [ teSAm ] dravya-guNoM ke [anyatve] anyapane meM [ananyatve ca api] tathA ananyapane meM bhI [vidyante] ho sakate haiN| 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 vasturUpa se bheda aura abheda kA udAharaNa - The reality can be described based on distinctness (prthaktva) and oneness (ekatva) - NANaM dhaNaM ca kuvvadi dhaNiNaM jaha NANiNaM ca duvidhehiM / bhaNNaMti taha pudhattaM eyattaM cAvi taccaNhU // 47 // jJAnaM dhanaM ca karoti dhaninaM yathA jJAninaM ca dvividhAbhyAm / bhaNaMti tathA pRthaktvamekatvaM cApi tattvajJAH // 47 // anvayArtha - [yathA ] jisa prakAra [ dhanaM] dhana [ca] aura [ jJAnaM ] jJAna [dhaninaM] (puruSa ko) 'dhanI' [ca] aura [ jJAninaM] 'jJAnI' [karoti] karate haiM - [ dvividhAbhyAm bhaNaMti ] aisA do prakAra se kahA jAtA hai, [tathA ] usI prakAra [ tattvajJAH] tattvajJa [ pRthaktvaM] pRthaktva [ca api] tathA [ ekatvam ] ekatva ko kahate haiN| 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). dravya aura guNa sadA bhinna-padArthabhUta hoM to doSa AyegA - Fault if the substance (dravya) is considered eternally distinct from the quality (guna) - NANI NANaM ca sadA atyaMtaridA du aNNamaNNassa / doNhaM acedaNattaM pasajadi sammaM jiNAvamadaM // 48 // jJAnI jJAnaM ca sadArthAMtarite tvanyo'nyasya / dvayoracetanatvaM prasajati samyag jinAvamatam // 48 // anvayArtha - [ jJAnI] yadi jJAnI (AtmA) [ca] aura [ jJAnaM) jJAna [ sadA] sadA [anyo'nyasya] paraspara [arthAMtarite tu] arthAntarabhUta (bhinnapadArthabhUta) hoM to [dvayoH ] donoM ko [acetanatvaM prasajati ] acetanapane kA prasaMga A jAye, [ samyag jinAvamatam ] aisA jina bhagavAn kA samyak mata hai| 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 jo nirantara dravya ke Azraya se hoM aura svayaM dUsare guNoM se rahita hoM ve guNa 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 jJAna aura jJAnI 'samavAya' se eka haiM, isakA nirAkaraNa (niSedha)Fault in accepting that the knowledge and the possessor-of-knowledge `inhere' in each other - Na hi so samavAyAdo atyaMtarido du NANado NANI / aNNANIti ca vayaNaM egattappasAdhagaM hodi // 49 // na hi saH samavAyAdArthAMtaritastu jJAnato jJAnI / ajJAnIti ca vacanamekatvaprasAdhakaM bhavati // 49 // anvayArtha - [jJAnataH arthAMtaritaH tu] jJAna se arthAntarabhUta (bhinnasvarUpa) [saH] aisA vaha (AtmA) [ samavAyAt ] samavAya se (saMyoga se) [ jJAnI] jJAnI hotA hai, [na hi ] aisA vAstava meM nahIM hai| [ ajJAnI ] 'ajJAnI' [iti ca vacanam ] aisA vacana [ekatvaprasAdhakaM bhavati] (guNa-guNI ke) ekatva ko siddha karatA hai| 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). dravya aura guNoM kI ayutasiddhi hai - The substance (dravya) and the qualities (guna) have inseparableness (ayutasiddhi) - samavattI samavAo apudhabbhUdo ya ajudasiddho ya / tamhA davvaguNANaM ajudA siddhitti NiTThiA // 50 // samavartitvaM samavAyaH apRthagbhUtatvamayutasiddhatvaM ca / tasmAd dravyaguNAnAM ayutA siddhiriti nirdiSTA // 50 // anvayArtha - [samavartitvaM samavAyaH] samavartIpanA vaha samavAya hai, . . . . . . . . . . . . . . . . . . . .. . 109

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Pancastikaya-samgraha [apRthagbhUtatvam ] vahI apRthakpanA [ca ] aura [ ayutasiddhatvam ] ayutasiddhapanA hai| [ tasmAt ] isaliye [ dravyaguNAnAm ] dravya aura guNoM kI [ 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 dravya aura guNoM meM paraspara abhinnatA aura bhinnatA kA upasaMhAra - The substance (dravya) and the qualities (guna) are non-distinct as well as distinct - vaNNarasagaMdhaphAsA paramANurUvidA visesehi / davvAdo ya aNaNNA aNNattapagAsagA hoti // 51 // dasaNaNANANi tahA jIvaNibaddhANi NaNNabhUdANi / vavadesado pudhattaM kuvvaMti hi No sabhAvAdo // 52 // varNarasagaMdhasparzAH paramANaprarUpitA vizeSaiH / dravyAcca ananyAH anyatvaprakAzakA bhavanti // 51 // darzanajJAne tathA jIvanibaddhe ananyabhUte / vyapadezataH pRthaktvaM kurutaH hi no svabhAvAt 52 // anvayArtha - [ paramANuprarUpitAH] paramANu meM prarUpita kiye jAne vAle aise [varNarasagaMdhasparzAH] varNa-rasa-gaMdha-sparza [ dravyAt ananyAH ca ] dravya se ananya vartate hue [vizeSaiH ] (vyapadeza ke kAraNabhUta) vizeSoM dvArA / [anyatvaprakAzakAH bhavanti ] anyatva ko prakAzita karane vAle hote haiM (svabhAva se anyarUpa nahIM haiM), [ tathA ] isa prakAra [ jIvanibaddhe] jIva meM sambaddha aise [darzanajJAne] darzana-jJAna [ananyabhUte] (jIvadravya se) ananya vartate hue [vyapadezataH ] vyapadeza dvArA [ pRthaktvaM kurutaH hi ] pRthaktva ko karate haiM, [no svabhAvAt ] svabhAva se (pRthaktva ko) nahIM krte| 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 jIvoM kA bhAvoM kI apekSA se varNana - The souls (jiva) and their classification in respect of dispositions (bhava) - jIvA aNAiNihaNA saMtA NaMtA ya jIvabhAvAdo / sabbhAvado aNaMtA paMcaggaguNappadhANA ya // 53 // jIvA anAdinidhanAH sAMtA anaMtAzca jIvabhAvAt / sadbhAvato'naMtAH pazcAgraguNapradhAnAH ca // 53 // anvayArtha - [jIvAH ] jIva [ anAdinidhanAH ] (pAriNAmika-bhAva se) anAdi-anaMta haiM [sAMtA] (aupazamika Adi tIna bhAvoM se) sAMta (arthAt sAdi-sAMta) haiM [ca ] aura [ jIvabhAvAt anaMtAH] jIvabhAva se anaMta haiM (arthAt jIva sadbhAvarUpa kSAyikabhAva se sAdi-anaMta haiM) [sadbhAvataH anaMtAH ] kyoMki sadbhAva se jIva anaMta hI hote hai| [ pazcAgraguNapradhAnAH ca] ve pA~ca mukhya guNoM se pradhAnatA vAle haiN| 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. jIvoM kA bhAvoM kI apekSA sAdi-sAMta Adi hone meM virodha nahIM hai - Classification of the souls (jiva) in respect of dispositions (bhava) has no contradictions - evaM sado viNAso asado jIvassa hoi uppAdo / idi jiNavarehiM bhaNidaM aNNoNNaviruddhamaviruddhaM // 54 // evaM sato vinAzo'sato jIvasya bhavatyutpAdaH / iti jinavarairbhaNitamanyo'nyaviruddhamaviruddham // 54 // anvayArtha - [ evaM ] isa prakAra [ jIvasya ] jIva ko [ sataH vinAzaH] sat kA vinAza aura [asataH utpAdaH] asat kA utpAda [ bhavati] hotA hai[iti ] aisA [jinavaraiH bhaNitam ] jinavaroM ne kahA hai, [anyonyaviruddham ] jo ki anyonya (paraspara) viruddha (19-vIM gAthA ke kathana ke sAtha virodha vAlA) hai, tathApi [aviruddhama] aviruddha hai| 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. jIvoM ke utpAda-vyaya kA kAraNa karma-upAdhi hai - Karmas are the cause of origination and destruction in the souls (jiva) - NeraiyatiriyamaNuA devA idi NAmasaMjudA payaDI / kuvvaMti sado NAsaM asado bhAvassa uppAdaM // 55 // nArakatiryaGmanuSyA devA iti nAmasaMyutAH prakRtayaH / kurvanti sato nAzamasato bhAvasyotpAdam // 55 // . .. . . . . . . . . . .. .. . 116

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Verse 55 3 Teletef - [ Frechfactshel: aan: ] 772057, farefa, 474 Biti da [iti nAmasaMyutAH] aise nAmoM vAlI [prakRtayaH] (nAmakarma kI) prakRtiyA~ [sataH nAzam ] sat bhAva kA nAza aura [ asataH bhAvasya utpAdam ] asat bhAva kA utpAda [ kurvanti ] karatI haiN| 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 jIvoM ke pA~ca bhAvoM kA varNana - The five dispositions (bhava) of the souls (jiva) - udayeNa uvasameNa ya khayeNa duhiM missidehiM pariNAme / juttA te jIvaguNA bahusu ya atthesu vitthiNNA // 56 // udayenopazamena ca kSayeNa dvAbhyAM mizritAbhyAM pariNAmena / yuktAste jIvaguNA bahuSu cArtheSu vistIrNAH // 56 // anvayArtha - [udayena ] udaya se yukta, [upazamena ] upazama se yukta, [kSayeNa] kSaya se yukta, [dvAbhyAM mizritAbhyAM] (donoM se mizrita) kSayopazama se yukta [ca] aura [ pariNAmena yuktAH ] pariNAma se yukta [ te ] aise [ jIvaguNAH ] (pA~ca) jIvaguNa (jIva ke bhAva) haiM, [ca] aura [ bahuSu artheSu vistIrNAH] unheM aneka prakAroM meM vistRta kiyA jAtA hai| 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: aupazamikakSAyikau bhAvau mizrazca jIvasya svatattvamaudayikapAriNAmikau a 112-811 jIva ke aupazamika aura kSAyika bhAva aura mizra tathA audayika aura pAriNAmika - ye pA~ca bhAva nijabhAva haiM, arthAt ye jIva ke atirikta dUsare meM nahIM hote| The distinctive characteristics (svatattva) of the soul (jiva) are the dispositions 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 dvinavASTAdazaikaviMzatitribhedA yathAkramam // 2-2 // uparokta pA~ca bhAva kramazaH do, nava, aTThAraha, ikkIsa aura tIna bheda vAle haiN| These are of two, nine, eighteen, twenty-one and three kinds, jIva meM audayika Adi bhAvoM kA kartRtva - The soul (jiva) as the doer (karta) of the dispositions (bhava) - kammaM vedayamANo jIvo bhAvaM karedi jArisayaM / so teNa tassa kattA havadi tti ya sAsaNe paDhidaM // 57 // karma vedayamAno jIvo bhAvaM karoti yAdRzakam / sa tena tasya kartA bhavatIti ca zAsane paThitam // 57 // anvayArtha - [karma vedayamAnaH] karma ko vedatA huA [jIvaH] jIva [yAdRzakam bhAvaM] jaise bhAva ko [karoti ] karatA hai, [tasya ] usa bhAva kA [ tena ] usa prakAra se [ saH] vaha [kartA bhavati ] kartA hai - [iti ca] aisA [zAsane paThitam ] zAsana meM kahA hai| 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: jIvakRtaM pariNAmaM nimittamAtraM prapadya punaranye / svayameva pariNamante'tra pudgalAH karmabhAvena // 12 // jIva dvArA kiye gaye rAgadveSAdika vibhAva-bhAva kA nimittamAtra pAkara phira jIva se bhinna jo pudgala haiM ve isa AtmA meM apane Apa hI karmarUpa se pariNamana karate haiN| As a consequence of 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 audayika Adi bhAvoM ko karmakRta kahA gayA hai - The karmas have been said as the doer (karta) of the dispositions (bhava) of the soul (jiva) - kammeNa viNA udayaM jIvassa Na vijjade uvasamaM vA / khaiyaM khaovasamiyaM tamhA bhAvaM tu kammakadaM // 58 // karmaNA vinodayo jIvasya na vidyata upazamo vA / kSAyikaH kSAyopazamikastasmAdbhAvastu karmakRtaH // 58 // anvayArtha - [karmaNA vinA] karma binA [ jIvasya ] jIva ko [ udayaH] udaya, [upazamaH ] upazama, [kSAyikaH] kSAyika [vA] athavA / [kSAyopazamikaH] kSAyopazamika [ na vidyate ] nahIM hotA, [ tasmAt tu] isaliye [bhAvaH ] bhAva (caturvidha jIvabhAva) [karmakRtaH ] karmakRta haiN| 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). yadi bhAvoM ko karmakRta kaheM to AtmA karma kA kartA ho jAtA hai - If the dispositions (bhava) are due to karmas, the soul (jiva) becomes the doer (karta) of the karmas - bhAvo jadi kammakado attA kammassa hodi kidha kattA / Na kuNadi attA kiMci vi muttA aNNaM sagaM bhAvaM // 59 // bhAvo yadi karmakRta AtmA karmaNo bhavati kathaM kartA / na karotyAtmA kiMcidapi muktvAnyat svakaM bhAvam // 59 // anvayArtha - [ yadi bhAvaH karmakRtaH] yadi bhAva (jIvabhAva) karmakRta hoM to . . . . . . . . . . . . . . . . . . . . . . . . 123

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Pancastikaya-samgraha [AtmA karmaNaH kartA bhavati ] AtmA karma kA (dravyakarma kA) kartA honA caahiye| [kathaM] vaha to kaise ho sakatA hai? [AtmA] kyoMki AtmA to [svakaM bhAvaM muktvA ] apane bhAva ko chor3akara [anyat kiMcid api] 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 pUrva gAthA meM kahe pakSa kA samAdhAna - Reply to the doubt raised in the previous verse - bhAvo kammaNimitto kammaM puNa bhAvakAraNaM havadi / Na du tesiM khalu kattA Na viNA bhUdA du kattAraM // 60 // bhAvaH karmanimittaH karma punarbhAvakAraNaM bhavati / na tu teSAM khalu kartA na vinA bhUtAstu kartAram // 60 // anvayArtha - [bhAvaH karmanimittaH] (audayika Adi) jIvabhAva kA karma nimitta hai [ punaH ] aura phira [karma bhAva kAraNaM bhavati] (jJAnAvaraNAdi) karma kA jIvabhAva nimitta hai, [na tu teSAM khalu kartA] parantu vAstava meM eka-dUsare ke kartA nahIM haiM, [na tu kartAram vinA bhUtAH] kintu kartA ke binA hote haiM, aisA bhI nahIM hai| 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). jIva ko apane bhAvoM kA kartRtva hai - The soul (jiva) is the doer (karta) of own dispositions (bhava) - kuvvaM sagaM sahAvaM attA kattA sagassa bhAvassa / Na hi poggalakammANaM idi jiNavayaNaM muNeyavvaM // 61 // kurvan svakaM svabhAvaM AtmA kartA svakasya bhAvasya / na hi pudgalakarmaNAmiti jinavacanaM jJAtavyam // 61 // anvayArtha - [svakaM svabhAvaM] apane svabhAva ko (pariNAma ko) [kurvan ] karatA huA [AtmA] AtmA [hi ] vAstava meM [svakasya bhAvasya] apane bhAva kA [kartA] kartA hai, [na pudgalakarmaNAM] pudgalakarmoM kA nahIM, [iti ] aisA [jinavacanaM] jina-vacana (jinendra bhagavAn kI vANI) [ jJAtavyam ] jaannaa| . . . . . . . . . . . . . . . . . . . . .. . 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. karma aura AtmA apane-apane svarUpa ke kartA haiM - The karmas and the soul (atma), each, is the doer (karta) of own-nature (svarupa) - kammaM pi sagaM kuvvadi seNa sahAveNa sammamappANaM / jIvo vi ya tArisao kammasahAveNa bhAveNa // 62 // karmApi svakaM karoti svena svabhAvena samyagAtmAnam / jIvo'pi ca tAdRzakaH karmasvabhAvena bhAvena // 62 // anvayArtha - [karma api] karma bhI [svena svabhAvena ] apane svabhAva se [svakaM karoti ] apane ko karate haiM [ca ] aura [ tAdRzakaH jIvaH api] vaisA jIva bhI [ karmasvabhAvena bhAvena ] karma-svabhAva bhAva se (audayikAdi bhAva se) [ samayak AtmAnam ] yathArtha jaisA kA taisA apane ko karatA hai| . . . . . . . . . . . . . . . . . . . . . . . . 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 yadi karma aura AtmA apane-apane svarUpa ke kartA haiM to karma kA phala AtmA ko kaise? Why should the soul (atma) enjoy the fruit of the karmas? kammaM kammaM kuvvadi jadi so appA karedi appANaM / kidha tassa phalaM bhuMjadi appA kammaM ca dedi phalaM // 3 // karma karma karoti yadi sa AtmA karotyAtmAnam / kathaM tasya phalaM bhuGkte AtmA karma ca dadAti phalam // 63 // anvayArtha - [ yadi] yadi [karma ] karma [karma karoti ] karma ko kare aura [saH AtmA ] vaha AtmA [ AtmAnam karoti ] AtmA (ke svabhAva) ko kare to [karma ] karma [ phalam kathaM dadAti ] (AtmA ko) phala kyoM degA [ca] aura [AtmA ] AtmA [ tasya phalaM bhuGkte] usakA phala kyoN| bhogegA? 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 karma-yogya pudgala samasta loka meM vyApta haiM - The universe (loka) is densely filled with matter-bodies (pudgalakaya) - ogADhagADhaNicido poggalakAyehiM savvado logo / suhamehiM bAdarehiM ya NaMtANatehiM vividhehiM // 64 // avagADhagADhanicitaH pudgalakAyaiH sarvato lokaH / sUkSmairbAdaraizcAnantAnantairvividhaiH // 64 // anvayArtha - [lokaH] loka [ sarvataH] sarvataH (arthAt sarvaloka) [vividhaiH ] vividha prakAra ke [anantAnantaiH ] anaMtAnaMta [ sUkSmaiH bAdaraiH ca] sUkSma tathA bAdara [ pudgalakAyaiH ] pudgalakAyoM (pudgalaskandhoM) dvArA [avagADhagADhanicitaH] avagAhita hokara gAr3ha bharA huA hai| 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 karmoM kI utpatti kisa prakAra hotI hai usakA kathana - Transformation of the matter-molecules into material-karmas - attA kuNadi sabhAvaM tattha gadA poggalA sabhAvehiM / gacchaMti kammabhAvaM aNNoNNAvagAhamavagADhA // 65 // AtmA karoti svabhAvaM tatra gatAH pudgalAH svabhAvaiH / gacchanti karmabhAvamanyonyAvagAhAvagADhAH // 65 // anvayArtha - [AtmA] AtmA [svabhAvaM] (moha-rAga-dveSa rUpa) apane bhAva ko [ karoti ] karatA hai, [ tatra gatAH pudgalAH] (taba) vahA~ rahane vAle pudgala [svabhAvaiH ] apane bhAvoM se [anyonyAvagAhAvagADhAH] jIva meM (viziSTa prakAra se) anyonya-avagAha rUpa se praviSTa hue [karmabhAvam gacchanti ] karmabhAva ko prApta hote haiN| 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: AdA kammamalimaso pariNAmaM lahadi kammasaMjuttaM / tatto silisadi kammaM tamhA kammaM tu pariNAmo // 2-29 // yaha jIva pudgala-karmoM se anAdikAla se malina huA mithyAtva, rAgAdi rUpa karma sahita azuddha vibhAva-rUpa pariNAma ko pAtA hai, aura usa rAgAdi rUpa vibhAva pariNAma se pudgalIka dravyakarma jIva ke pradezoM meM Akara baMdha ko prApta hotA hai, aura isI kAraNa se rAgAdi vibhAva pariNAma hI pudgalIka-baMdha kA kAraNa-rUpa bhAvakarma hai| Mired in karmic dirt and because of the influence of the karmas bound with it, the soul (jiva) undergoes impure transformations, like delusion (moha) and attachment (raga). Due to such impure transformations, the particles of karmic matter fasten to the space-points (pradesa) of the soul (jiva). Hence, impure transformations (like attachment) of the soul - its bhavakarma - are the cause of bondage of material-karmas (dravyakarma). . . . . . . . . . . . . . . . . . . . . . . . . 133

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Pancastikaya-samgraha karmoM kI vicitratA anya ke dvArA nahIM kI jAtI hai - Material-karmas take many forms, uncreated by others - jaha puggaladavvANaM bahuppayArehiM khaMdhaNivvattI / akadA parehiM diTThA taha kammANaM viyANIhi // 66 // yathA pudgaladravyANAM bahuprakAraiH skaMdhanirvRttiH / akRtA parairdRSTA tathA karmaNAM vijAnIhi // 66 // anvayArtha - [yathA ] jisa prakAra [ pudgaladravyANAM] pudgala-dravyoM kI [bahuprakAraiH] aneka prakAra kI [skaMdhanirvRttiH] skandha-racanA [ paraiH / / akRtA] para se kiye gaye binA [ dRSTA ] hotI dIkhatI hai, [tathA ] usI prakAra [karmaNAM] karmoM kI bahuprakAratA [vijAnIhi ] para se akRta jaano| 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 vyavahAra se jIva karmoM kA phala bhogatA hai - The soul enjoys the fruit of the material-karmas on their fruition, from the empirical point-of-view - jIvA puggalakAyA aNNoNNAgADhagahaNapaDibaddhA / kAle vijujjamANA suhadukkhaM diti bhuMjaMti // 67 // jIvAH pudgalakAyAH anyonyAvagADhagrahaNapratibaddhAH / kAle viyujyamAnAH sukhaduHkhaM dadati bhuJjanti // 67 // anvayArtha - [ jIvAH pudgalakAyAH] jIva aura pudgalakAya [anyonyAvagADhagrahaNapratibaddhAH] (viziSTa prakAra se) anyonya-avagAha ke grahaNa dvArA (paraspara) baddha haiM, [kAle viyujyamAnAH] kAla se pRthak hone para (udayakAla avasthA meM) [sukhaduHkhaM dadati bhuJjanti] sukha-du:kha (sAtA-asAtA) dete haiM aura bhogate haiN| (arthAt pudgalakAya sukha-du:kha dete haiM aura jIva bhogate haiN|) 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. kartRtva aura bhoktRtva kI vyAkhyA kA upasaMhAra - The scheme of the doer (karta) and the enjoyer (bhokta) in respect of the karma and the soul - tamhA kammaM kattA bhAveNa hi saMjudodha jIvassa / bhottA du havadi jIvo cedagabhAveNa kammaphalaM // 68 // tasmAtkarma kartR bhAvena hi saMyutamatha jIvasya / bhoktA tu bhavati jIvazcetakabhAvena karmaphalam // 68 // anvayArtha - [tasmAt ] isaliye [atha jIvasya bhAvena hi saMyutam ] jIva ke bhAva se saMyukta (nimitta sahita) aisA [karma ] karma (dravyakarma) [kartR ] kartA hai (nizcaya se apanA kartA aura vyavahAra se jIvabhAva kA kartA, parantu vaha bhoktA nahIM hai) [tu] aura [ jIvaH] (mAtra) jIva hI [cetakabhAvena] cetaka-bhAva ke kAraNa [karmaphalam ] karmaphala kA [bhoktA] bhoktA hotA hai| 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 karmasaMyukta jIva kA prabhutvaguNa (kartA aura bhoktA) - The worldly soul (jiva) has lordship (prabhutva) as the doer (karta) and the enjoyer (bhokta) - evaM kattA bhottA hojjaM appA sagehiM kammehiM / hiMDadi pArAmapAraM saMsAraM mohasaMchaNNo // 69 // evaM kartA bhoktA bhavannAtmA svakaiH karmabhiH / hiMDate pAramapAraM saMsAraM mohasaMchannaH // 69 // anvayArtha - (evaM) isa prakAra (svakaiH karmabhiH) apane karmoM se (kartA bhoktA bhavan) kartA aura bhoktA hotA huA (AtmA) AtmA (mohasaMchannaH) mohAcchAdita vartatA huA (pAram apAraM saMsAraM) sAMta athavA anaMta saMsAra meM (hiMDate) paribhramaNa karatA hai| 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: evamayaM karmakRtairbhAvairasamAhito'pi yukta iva / pratibhAti bAlizAnAM pratibhAsaH sa khalu bhavabIjam // 14 // isa prakAra yaha jIva karmakRta rAgAdika evaM zarIrAdika bhAvoM se sahita nahIM hai to bhI ajJAniyoM ko una bhAvoM se sahita mAlUma hotA hai, vaha pratibhAsa-samajha nizcaya se saMsAra kA kAraNa hai| 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). karmasaMyoga-rahita jIva kA prabhutvaguNa - The lordship (prabhutva) of the soul (atma) as it gets freed from bondage of the karmas - uvasaMtakhINamoho maggaM jiNabhAsideNa samuvagado / NANANumaggacArI NivvANapuraM vajadi dhIro // 70 // upazAMtakSINamoho mArgaM jinabhASitena samupagataH / jJAnAnumArgacArI nirvANapuraM vrajati dhIraH // 70 // . . . . . . . . . . . . . . . . . . . . . . . . 139

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Pancastikaya-samgraha anvayArtha - [jinabhASitena mArga samupagataH] (jo puruSa) jin-vcn| (sarvajJa-praNIta Agama) ke dvArA mArga ko prApta karake [upazAMtakSINamohaH] upazAMta-kSINamoha (moha kA upazama, taduparAnta kSaya) ko prApta karatA huA, arthAt jise darzanamoha kA upazama, kSaya athavA kSayopazama huA hai aisA hotA huA [ jJAnAnumArgacArI] jJAnAnumArga meM vicaratA hai (jJAna kA anusaraNa karane vAle mArga meM vartatA hai), [dhIraH] vaha dhIra puruSa [ nirvANapuraM vrajati] nirvANapura (mokSanagara) ko prApta hotA hai| 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 jIva-dravya ke bheda - The divisions of the soul (jiva) - ekko ceva mahappA so duviyappo tilakkhaNo hodi / caducaMkamaNo bhaNido paMcaggaguNappadhANo ya // 71 // chakkApakkamajutto uvautto sattabhaMgasabbhAvo / aTThAsao NavaThTho jIvo dasaTThANago bhaNido // 72 // eka eva mahAtmA sa dvivikalpastrilakSaNo bhavati / catuzcaMkramaNo bhaNitaH pazcAgraguNapradhAnazca // 71 // SaTkApakramayuktaH upayuktaH saptabhaGgasadbhAvaH / aSTAzrayo navArtho jIvo dazasthAnago bhaNitaH // 72 // anvayArtha - [ sa mahAtmA ] vaha mahAtmA [ ekaH eva ] eka hI hai, [dvivikalpaH ] do bheda vAlA hai aura [ trilakSaNaH bhavati ] trilakSaNa vAlA hai, [catuzcaMkramaNaH] aura use caturvidha (cAra gatiyoM meM) bhramaNa-vAlA [ca ] tathA [ paMcAgraguNapradhAnaH ] pA~ca mukhya guNoM se (bhAvoM se) pradhAnatA vAlA [bhaNitaH ] kahA hai| [upayuktaH jIvaH ] upayogI aisA vaha jIva [SaTkApakramayuktaH] chaha apakrama (dizAoM meM gamana) sahita, [saptabhaGasadbhAvaH] sAta bhaMga-pUrvaka (sadbhAvavAna), [aSTAzrayaH] ATha (guNoM) ke AzrayarUpa [navArthaH] nau-artharUpa aura [ dazasthAnagaH] daza-sthAnagata [ bhaNitaH] kahA gayA hai| 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 mukta jIva kA Urdhvagamana, anya jIvoM kA SaDvidha gamana - The liberated soul (jiva) moves upward, other souls in six directions - payaDiTThidiaNubhAgappadesabaMdhehiM savvado mukko / uDDha gacchadi sesA vidisAvajjaM gardi jaMti // 73 // prakRtisthityanubhAgapradezabaMdhaiH sarvato muktaH / UrdhvaM gacchati zeSA vidigvarjA gatiM yAMti // 73 // anvayArtha - [prakRtisthityanubhAgapradezabaMdhaiH] prakRtibaMdha, sthitibaMdha, anubhAgabaMdha aura pradezabaMdha se [ sarvataH muktaH] sarvataH mukta jIva [UrdhvaM gacchati ] Urdhva-gamana karatA hai, [zeSAH ] zeSa jIva (bhavAntara meM jAte hue) [vidigvA~ gatiM yAMti ] vidizAe~ chor3akara gamana karate haiN| 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 pudgalAstikAya The Matter-body pudgalAstikAya ke bheda - The divisions of the matter-body (pudgalastikaya) - khaMdhA ya khaMdhadesA khaMdhapadesA ya hoMti paramANU / idi te caduvviyappA puggalakAyA muNeyavvA // 74 // skaMdhAzca skaMdhadezAH skaMdhapradezAzca bhavanti paramANavaH / iti te caturvikalpAH pudgalakAyA jJAtavyAH // 74 // anvayArtha - [te pudgalakAyAH] pudgalakAya ke [caturvikalpAH] cAra bheda [jJAtavyAH] jAnanA - (ye cAra bheda) [skaMdhAH ca] skandha, [skaMdhadezAH] skandhadeza, [skaMdha pradezAH ] skandhapradeza [ca ] aura [ paramANavaH bhavanti iti ] paramANu hote haiN| 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 cAra prakAra ke pudgaloM kA lakSaNa - The marks of the four divisions of the matter-body (pudgalastikaya) - khaMdhaM sayalasamatthaM tassa du addhaM bhaNaMti deso ti / addhaddhaM ca padeso paramANU ceva avibhAgI // 5 // skaMdhaH sakalasamastastasya tvardhaM bhaNanti deza iti / ardhArdhaM ca pradezaH paramANuzcaivAvibhAgI // 75 // anvayArtha - [sakalasamastaH ] sakala-samasta (pudgalapiMDAtmaka sampUrNa vastu) vaha [skaMdhaH] (pudgalakAya kA) jo skandha bheda hai, [tasya ardhaM tu] usake ardha ko [ dezaH iti bhaNanti) deza kahate haiM, [ardhAdhu ca] ardha kA ardha vaha [ pradezaH ] pradeza hai [ca] aura [ avibhAgI] avibhAgI vaha [ paramANuH eva] paramANu hai| 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 skandhoM meM pudgala ke vyavahAra kA samarthana - The aggregate molecular-matter (skandha) is conventionally termed the 'matter' (pudgala) - bAdarasuhumagadANaM khaMdhANaM puggalo tti vavahAro / te hoMti chappayArA telokkaM jehiM NippaNNaM // 6 // bAdarasaukSyagatAnAM skaMdhAnAM pudgalaH iti vyavahAraH / te bhavanti SaTprakArAstrailokyaM yaiH niSpannam // 76 // anvayArtha - [bAdarasaumyagatAnAM] bAdara aura sUkSma rUpa se pariNata [skaMdhAnAM] skandhoM kA [pudgalaH] 'pudgala' [iti ] aisA [vyavahAraH] vyavahAra hai| [te] ve [ SaTprakArAH bhavanti ] chaha prakAra ke haiM, [yaiH] jinase [trailokyaM] tIna-loka [niSpannaM] niSpanna (nirmApita) hai| 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 paramANu kI vyAkhyA - The description of the atom (paramanu) - savvesiM khaMdhANaM jo aMto taM viyANa paramANU / so sassado asaddo ekko avibhAgI muttibhavo // 77 // sarveSAM skaMdhAnAM yo'ntyastaM vijAnIhi paramANum / sa zAzvato'zabdaH eko'vibhAgI mUrtibhavaH // 77 // anvayArtha - [sarveSAM skaMdhAnAM] sarva skandhoM kA [yaH antyaH ] jo aMtima bhAga [ taM] use [ paramANum vijAnIhi ] paramANu jaano| [saH] vaha [avibhAgI] avibhAgI [ ekaH] eka (eka pradezI), [zAzvataH ] zAzvata, [ mUrtibhavaH] mUrtiprabhava (mUrtarUpa se utpanna hone vAlA) aura [ azabdaH] azabda hai| 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: attAdi attamajjhaM attaMtaM Neva iMdiyaggejjhaM / avibhAgI jaM davvaM paramANU taM viyANAhi // 26 // svayaM hI jisakA Adi hai, svayaM hI jisakA madhya hai, svayaM hI jisakA anta hai (arthAt jisake Adi meM, madhya meM aura anta meM paramANu kA nijasvarUpa hI hai), jo indriyoM ke dvArA grahaNa meM nahIM AtA hai, tathA jisakA dUsarA vibhAga nahIM ho sakatA hai, use paramANu dravya jaano| The atom (paramanu) is itself the beginning, the middle and the end. It cannot be perceived by the senses and it cannot be divided any further. . . . . . . . . . . . . . . . 152

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Verse 78 paramANu bhinna-bhinna jAti ke nahIM hote haiM - The atoms (paramanu) are not of different classes - Adesamettamutto dhAducadukkassa kAraNaM jo du / so Neo paramANU pariNAmaguNo sayamasaddo // 78 // AdezamAtramUrtaH dhAtucatuSkasya kAraNaM yastu / sa jJeyaH paramANuH pariNAmaguNaH svayamazabdaH // 78 // anvayArtha - [yaH tu] jo [ AdezamAtramUrtaH] AdezamAtra (guNa-guNI ke saMjJAdi bhedoM) se mUrta hai aura [ dhAtucatuSkasya kAraNaM] jo (pRthivI Adi) cAra dhAtuoM kA kAraNa hai [ saH] vaha [ paramANuH jJeyaH] paramANu jAnanA [pariNAmaguNaH ] jo ki pariNAmaguNa (pariNamana svabhAva) vAlA hai aura [svayam azabdaH] svayaM azabda hai| 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: dhAucaukkassa puNo jaM heU kAraNaM ti taM Neyo / khaMdhANaM avasANaM NAdavvo kajjaparamANU // 25 // jo ina cAra dhAtuoM - pRthivI, jala, teja (agni) aura vAyu - kA kAraNa hai use kAraNa-paramANu jAnanA cAhiye, aura skandhoM ke avasAna ko arthAt skandhoM meM bheda hote-hote jo antima aMza rahatA hai use kArya-paramANu jAnanA caahiye| . . . . . . . . . . . .. 154

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Verse 78 bhAvArtha - pRthivI, jala, agni aura vAyu kA jo rUpa apane jJAna meM AtA hai vaha aneka paramANuoM ke mela se banA huA skandha hai| isa skandha ke banane meM jo paramANu mUla kAraNa haiM ve kAraNa-paramANu kahalAte haiN| snigdha aura rUkSa guNa ke kAraNa paramANu paraspara meM milakara skandha banAte haiM, jaba unameM snigdhatA aura rUkSa guNoM kA hrAsa hotA hai taba vighaTana hotA hai isa taraha vighaTana hote-hote jo antima aMza - avibhAjya aMza - raha jAtA hai vaha kArya-paramANu kahalAtA hai| That which is the cause of these four forms of matter - the earth (prthivi), the water (jala), the fire (agni), and the air (vayu) - is to be known as the cause-atom (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: vaNNarasagaMdhaphAsA vijjate puggalassa suhumAdo / puDhavIpariyaMtassa ya saddo so poggalo citto // 2-40 // paramANu se lekara mahAskandha pRthivI paryanta aise pudgaladravya meM rUpa-5, rasa-5, gandha-2, sparza-8 ye cAra prakAra ke guNa maujUda haiM aura jo zabda hai vaha bhASA, dhvani Adi ke bheda se aneka prakAra vAlA pudgala kA paryAya hai| The substance (dravya) of matter (pudgala), from the minute atom (paramanu) to the gross earth (prthivi), have the qualities of colour (varna), taste (rasa), smell (gandha) and touch (sparsa). The sound (Sabda), which is of many kinds, is the mode (paryaya) of the matter (pudgala). . . . . . . . . . . . . . . . . . . . . . . . . 155

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Pancastikaya-samgraha zabda pudgala-skandha paryAya hai - Sound (sabda) is the mode (paryaya) of the molecular-matter (skandha) - saddo khaMdhappabhavo khaMdho paramANusaMgasaMghAdo / puDhesu tesu jAyadi saddo uppAdigo Niyado // 79 // zabdaH skaMdhaprabhavaH skaMdhaH paramANusaMgasaGghAtaH / spRSTeSu teSu jAyate zabda utpAdiko niyataH // 79 // anvayArtha - [zabdaH skaMdhaprabhavaH ] zabda skandhajanya hai| [ skaMdhaH paramANusaMgasaGghAtaH ] skandha paramANu kA saGghAta hai, [ teSu spRSTeSu ] aura ve skandha sparzita hone se - TakarAne se [zabdaH jAyate] zabda utpanna hotA hai, [niyataH utpAdikaH ] isa prakAra vaha (zabda) niyatarUpa se utpAdya hai| 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 paramANu ke ekapradezatva kA kathana - The atom (paramanu) has just one space-point (pradesa) - Nicco NANavakAso Na sAvakAso padesado bhettA / khaMdhANaM pi ya kattA pavihattA kAlasaMkhANaM // 8 // nityo nAnavakAzo na sAvakAzaH pradezato bhettA / skaMdhAnAmapi ca kartA pravibhaktA kAlasaMkhyAyAH // 80 // anvayArtha - [pradezataH ] pradeza dvArA [ nityaH ] paramANu nitya hai, [na anavakAzaH] anavakAza nahIM hai, [na sAvakAzaH ] sAvakAza nahIM hai, [skaMdhAnAm bhettA] skandhoM kA bhedane vAlA [ api ca kartA] tathA karane vAlA hai, aura [ kAlasaMkhyAyAH pravibhaktA] kAla tathA saMkhyA ko vibhAjita karane vAlA hai (arthAt kAla kA vibhAjana karatA hai aura saMkhyA kA mApa karatA hai|) 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 pudgala paramANu ke do ityAdi pradeza nahIM haiM, arthAt vaha eka pradezI hai| 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 paramANu dravya meM guNa-paryAya kA svarUpa kathana - The substance of atom (paramanu) has qualities (guna) and modes (paryaya) - eyarasavaNNagaMdhaM do phAsaM saddakAraNamasaiM / khaMdhaMtaridaM davvaM paramANuM taM viyANIhi // 81 // ekarasavarNagaMdhaM dvisparzaM zabdakAraNamazabdam / skaMdhAMtaritaM dravyaM paramANaM taM vijAnIhi // 81 // anvayArtha - [taM paramANuM] vaha paramANu [ ekarasavarNagaMdhaM ] eka rasa vAlA, eka varNa vAlA, eka gaMdha vAlA tathA [dvisparza ] do sparza vAlA hai, [zabdakAraNam ] zabda kA kAraNa hai, [azabdam ] azabda hai aura [skaMdhAMtaritaM] skandha ke bhItara ho tathApi [ dravyaM] nizcaya se eka hI dravya hai, aisA [vijAnIhi ] jaano| 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: eyarasarUvagaMdhaM dophAsaM taM have sahAvaguNaM / vihAvaguNamidi bhaNidaM jiNasamaye savvapayaDattaM // 27 // eka rasa, eka rUpa (varNa), eka gandha aura do sparzoM se yukta jo (paramANu) hai vaha (pudgala kA) svabhAvaguNa hai, aura jo sarvaprakaTa (sarva indriyoM se grAhya - vyaNuka Adi skandha dazA meM aneka rasa, aneka rUpa, aneka gaMdha aura aneka sparza vAlA) hai vaha jinazAsana meM (pudgala kA) vibhAvaguNa kahA gayA bhAvArtha - jo paramANu skandha dazA se vighaTita hokara ekapradezIpane ko prApta huA hai usameM tItA, khaTTA, kaDuA, mIThA, kasailA - ina pA~ca rasoM meM se koI eka rasa hotA hai; kAlA, nIlA, pIlA, sapheda, lAla - ina pA~ca vargoM meM se koI eka varNa hotA hai; sugandha, durgandha - ina do gaMdha meM se koI eka gaMdha hotA hai; aura ThaMDA, garma meM se koI eka, tathA snigdha, rUkSa meM se koI eka - isa prakAra do sparza hote haiN| kaThora, komala, halkA aura bhArI - ye cAra sparza ApekSika hone se paramANu meM vivakSita nahIM . . . . . . . . . . .. .. . . . . . . . . . . 161

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Pancastikaya-samgraha haiN| isa prakAra pA~ca guNoM se yukta paramANu svabhAvaguNa vAlA kahA gayA hai parantu yahI paramANu jaba skandha dazA meM aneka rasa, aneka rUpa, aneka gaMdha aura aneka sparzoM se yukta hotA hai taba vibhAvaguNa vAlA kahA gayA hai| tAtparya yaha hai ki paramANu svabhAva-pudgala hai aura skandha vibhAva-pudgala hai| 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: sparzarasagandhavarNavantaH pudgalAH // 5-23 // sparza, rasa, gandha aura varNa vAle pudgala hote haiN| The forms of matter (pudgala) are characterized by touch (sparsa), taste (rasa), smell (gandha) and colour (varna). . . . . . . . . . . . . . . . 162

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Verse 82 sarva pudgala-bhedoM kA upasaMhAra - The several kinds of matter (pudgala) - uvabhojjamiMdiehiM ya iMdiyakAyA maNo ya kammANi / jaM havadi muttamaNNaM taM savvaM puggalaM jANe // 82 // upabhogyamindriyaizcaindriyakAyA manazca karmANi / yadbhavati mUrtamanyat tatsarvaM pudgalaM jAnIyAt // 82 // anvayArtha - [indriyaiH upabhogyam ca] indriyoM dvArA upabhogya viSaya, [indriyakAyAH] indriya zarIra, [ manaH ] mana, [karmANi ] karma [ca ] aura [anyat yat ] anya jo kucha [ mUrtaM bhavati ] mUrta ho [ tat sarvaM ] vaha saba [pudgalaM jAnIyAt ] pudgala jaano| 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). dharmAstikAya tathA adharmAstikAya The substances of the medium-of-motion and the medium-of-rest dharmAstikAya ke svarUpa kA kathana - The nature of the medium-of-motion (dharmastikaya) - dhammatthikAyamarasaM avaNNagaMdhaM asaddamapphAsaM / logAgADhaM puDhe pihulamasaMkhAdiyapadesaM // 83 // dharmAstikAyo'raso'varNagaMdho'zabdo'sparzaH / lokAvagADhaH spRSTaH pRthulo'saMkhyAtapradezaH // 83 // anvayArtha - [dharmAstikAyaH] dharmAstikAya [ asparzaH ] asparza, [arasaH] arasa, [avarNa-gaMdhaH ] avarNa, agaMdha aura [ azabdaH] azabda hai, [ lokAvagADhaH ] lokavyApaka hai, [spRSTaH ] akhaNDa, [ pRthulaH ] vizAla aura [asaMkhyAtapradezaH] asaMkhyAtapradezI hai| .. . . . . . . . . . . 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 dharmAstikAya ke hI zeSa svarUpa - More on the nature of the medium-of-motion (dharmastikaya) - agurugalaghugehiM sayA tehiM aNaMtehiM pariNadaM NiccaM / gadikiriyAjuttANaM kAraNabhUdaM sayamakajaM // 84 // agurukalaghukaiH sadA taiH anaMtaiH pariNataH nityaH / gatikriyAyuktAnAM kAraNabhUtaH svayamakAryaH // 84 // anvayArtha - [anaMtaiH taiH agurukalaghukaiH] vaha (dharmAstikAya) ananta aise jo agurulaghu (guNa, aMza) una-rUpa [ sadA pariNataH] sadaiva pariNamita hotA hai, [nityaH] nitya hai, [gatikriyAyuktAnAM ] gatikriyAyukta (dravyoM) ko [kAraNabhUtaH ] kAraNabhUta (nimitta-kAraNa) hai aura [svayam akAryaH ] svayaM akArya hai| 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: niSkriyANi ca // 5-7 // aura phira yaha dharma dravya, adharma dravya aura AkAza dravya kriyA rahita haiM arthAt ye eka sthAna se dUsare sthAna ko prApta nahIM hote| 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 dharmAstikAya ke gatihetutva kA dRSTAnta - Illustration of assistance in movement provided by the medium-of-motion (dharmastikaya) - udayaM jaha macchANaM gamaNANuggahakaraM havadi loe / taha jIvapuggalANaM dhammaM davvaM viyANIhi // 85 // udakaM yathA matsyAnAM gamanAnugrahakaraM bhavati loke / tathA jIvapudgalAnAM dharmaM dravyaM vijAnIhi // 85 // anvayArtha - [yathA] jisa prakAra [ loke] jagata meM [udakaM] pAnI [matsyAnAM] machaliyoM ko [gamanAnugrahakaraM bhavati] gamana meM anugraha karatA hai, [tathA] usI prakAra [dharmaM dravyaM] dharma-dravya [ jIvapudgalAnAM] jIva tathA pudgaloM ko gamana meM anugraha karatA hai (sahAyaka hotA hai), aisA [vijAnIhi ] jaano| 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 adharmAstikAya ke svarUpa kA kathana - The nature of the medium-of-rest (adharmastikaya) - jaha havadi dhammadavvaM taha taM jANeha davvamadhamakkhaM / ThidikiriyAjuttANaM kAraNabhUdaM tu puDhavIva // 86 // yathA bhavati dharmadravyaM tathA tajjAnIhi dravyamadharmAkhyam / sthitikriyAyuktAnAM kAraNabhUtaM tu pRthivIva // 86 // anvayArtha - [yathA] jisa prakAra [dharmadravyaM bhavati] dharmadravya hai [tathA ] usI prakAra [ adharmAkhyam dravyam ] adharma nAma kA dravya bhI [ jAnIhi ] jAno, [ tat tu] parantu vaha [ sthitikriyAyuktAnAm ] sthiti-kriyA-yukta ko [pRthivI iva] pRthivI kI bhAMti [ kAraNabhUtam ] kAraNabhUta hai (arthAt sthiti-kriyA pariNata jIva-pudgaloM ko sahAyaka hai)| 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. dharma aura adharma ke sadbhAva kI siddhi ke liye hetu - The media of motion (dharma) and of rest (adharma) cause the division of the universe and the non-universe - jAdo alogalogo jesiM sabbhAvado ya gamaNaThidI / do vi ya mayA vibhattA avibhattA loyamettA ya // 87 // jAtamalokalokaM yayoH sadbhAvatazca gamanasthitI / dvAvapi ca matau vibhaktAvavibhaktau lokamAtrau ca // 87 // anvayArtha - [gamanasthitI] (jIva-pudgala kI) gati aura sthiti [ca] tathA [ alokalokaM] aloka aura loka kA vibhAga, [yayoH sadbhAvataH] una do dravyoM ke sadbhAva se [jAtam ] hotA hai| [ca] aura [ dvau api] ye donoM [vibhaktau ] vibhakta, [avibhaktau ] avibhakta [ca ] aura [lokamAtrau ] lokapramANa [ matau ] kahe gaye haiN| 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 dharma aura adharma dravya kA avagAha (tila meM tela kI taraha) samagra lokAkAza The medium-of-motion (dharma) and the medium-of-rest (adharma) pervade the entire universe-space (lokakasa). dharma aura adharma dravya gati aura sthiti ke hetu hone para bhI udAsIna haiM - The media of motion (dharma) and of rest (adharma) are only the instrumental causes of motion and rest - Na ya gacchadi dhammatthI gamaNaM Na karedi aNNadaviyassa / havadi gadissa ya pasaro jIvANaM puggalANaM ca // 88 // na ca gacchati dharmAstiko gamanaM na karotyanyadravyasya / bhavati gateH saH prasaro jIvAnAM pudgalAnAM ca // 88 // anvayArtha - [dharmAstikaH ] dharmAstikAya [ na gacchati ] gamana nahIM karatA [ca] aura [ anyadravyasya ] anya dravya ko [gamanaM na kArayati ] gamana nahIM karAtA, [ saH ] vaha [ jIvAnAM pudgalAnAM ca] jIvoM tathA pudgaloM ko [gateH prasaraH] gati kA prasAraka [ bhavati ] hotA hai| 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: gatisthityupagrahau dharmAdharmayorupakAraH // 5-17 // svayameva gamana tathA sthiti ko prApta hue jIva aura pudgaloM ke gamana tathA Thaharane meM jo sahAyaka hai so krama se dharma aura adharma dravya kA upakAra hai| The functions of the medium-of-motion (dharma) and the medium-of-rest (adharma) are to assist motion and rest, respectively. . . . . . . . . . . 173

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Pancastikaya-samgraha punaH dharma aura adharma dravya kI atyanta udAsInatA kA hetu - The media of motion (dharma) and of rest (adharma) do not cause the motion and rest of objects - vijjadi jesiM gamaNaM ThANaM puNa tesimeva saMbhavadi / te sagapariNAmehiM du gamaNaM ThANaM ca kuvvaMti // 89 // vidyate yeSAM gamanaM sthAnaM punasteSAmeva saMbhavati / te svakapariNAmaistu gamanaM sthAnaM ca kurvanti // 89 // anvayArtha - [ yeSAM gamanaM vidyate ] jinake gati hotI hai [ teSAm eva punaH sthAnaM saMbhavati ] unhIM ke phira sthiti hotI hai (aura jinheM sthiti hotI hai unhIM ko phira gati hotI hai)| [te tu] ve (gati-sthitimAna padArtha) to [svakapariNAmaiH ] apane pariNAmoM se [gamanaM sthAnaM ca ] gati aura sthiti [ kurvanti ] karate haiN| 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:: gaipariNayANa dhammo puggalajIvANa gamaNasahayArI / toyaM jaha macchANaM acchaMtA Neva so NeI // 17 // gati (gamana meM) pariNata jo pudgala aura jIva haiM, unake gamana meM dharma-dravya sahakArI hai - jaise matsyoM ke gamana meM jala sahakArI hai| aura nahIM gamana karate hue pudgala aura jIvoM ko vaha dharma-dravya kadApi gamana nahIM karAtA hai| 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. ThANajudANa adhammo puggalajIvANa ThANasahayArI / chAyA jaha pahiyANaM gacchaMtA Neva so dharaI // 18 // ThaharAva-sahita jo pudgala aura jIva haiM, unake Thaharane meM sahakArI kAraNa adharma-dravya hai; jaise pathikoM (baTohiyoM) kI Thaharane kI sthiti meM chAyA sahakArI hai| aura gamana karate hue jIva tathA pudgaloM ko vaha adharma-dravya nahIM ThaharAtA hai| The substance of medium-of-rest (adharma 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 AkAzAstikAya The Space (akasastikaya) AkAza-dravyAstikAya kA vyAkhyAna - The substance-of-space (akasa dravyastikaya) - savvesiM jIvANaM sesANaM taha ya puggalANaM ca / jaM dedi vivaramakhilaM taM loe havadi AyAsaM // 10 // sarveSAM jIvAnAM zeSANAM tathaiva pudgalAnAM c| yaddadAti vivaramakhilaM talloke bhavatyAkAzaM // 10 // anvayArtha - [ loke ] loka meM [jIvAnAm ] jIvoM ko [ca ] aura [ pudgalAnAm ] pudgaloM ko, [tathA eva] vaise hI [ sarveSAm zeSANAm ] zeSa samasta dravyoM ko [ yad ] jo [ akhilaM vivaram ] sampUrNa avakAza [ dadAti ] detA hai, [tad ] vaha [ AkAzam bhavati ] AkAza hai| 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 uparokta samasta dravyoM kA avagAha (sthAna) lokAkAza meM hai| 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 loka se bAhara aMtarahita alokAkAza hai - There is infinite non-universe-space (alokakasa) beyond the universe-space (lokakasa) - jIvApuggalakAyA dhammAdhammA ya logadoNaNNA / tatto aNaNNamaNNaM AyAsaM aMtavadirittaM // 11 // jIvAH pudgalakAyAH dharmAdharmau ca lokato'nanye / tato'nanyadanyadAkAzamaMtavyatiriktaM // 11 // anvayArtha - [jIvAH pudgalakAyAH dharmAdharmoM ca] jIva, pudgalakAya, dharma, adharma (tathA kAla) [lokataH ananye] loka se ananya haiM, [aMtavyatiriktam AkAzam ] aMtarahita aisA AkAza [ tataH] usase (loka se) [ananyat anyat] ananya tathA anya hai| 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: dhammA'dhammA kAlo puggalajIvA ya saMti jAvadiye / AyAse so logo tatto parado alogutto // 20 // dharma, adharma, kAla, pudgala aura jIva - ye pA~coM dravya jitane AkAza meM haiM, vaha to lokAkAza hai aura usa lokAkAza ke Age alokAkAza hai| 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 AkAza meM gatisthitihetutva bhI hone kA niSedha - The space (akasa) does not assist the motion (gati) and the rest (sthiti) - AgAsaM avagAsaM gamaNaTThidikAraNehiM dedi jadi / uDDhagadippadhANA siddhA ciTThati kidha tattha // 12 // AkAzamavakAzaM gamanasthitikAraNAbhyAM dadAti yadi / UrdhvaMgatipradhAnAH siddhAH tiSThanti kathaM tatra // 12 // anvayArtha - [ yadi AkAzam ] yadi AkAza [gamanasthitikAraNAbhyAm ] gati-sthiti ke kAraNa sahita [avakAzaM dadAti ] avakAza detA ho (arthAt yadi AkAza avakAza hetu bhI ho aura gati-sthiti hetu bhI ho), to [UrdhvaMgatipradhAnAH siddhAH] Urdhvagati-pradhAna siddha [ tatra] usameM (AkAza meM) [katham ] kyoM [tiSThanti ] sthira hoM? (Age gamana kyoM na kareM?) 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). siddhoM kA loka ke agrabhAga meM tiSThanA kahA hai - The liberated-souls (Siddha) stay forever at the summit of the universe (loka) - jamhA uvariTThANaM siddhANaM jiNavarehiM paNNattaM / tamhA gamaNaTThANaM AyAse jANa Natthi tti // 13 // yasmAduparisthAnaM siddhAnAM jinavaraiH prajJaptaM / tasmAdgamanasthAnamAkAze jAnIhi nAstIti // 13 // anvayArtha - [ yasmAt ] cUMki [ jinavaraiH ] jinavaroM ne (vItarAga sarvajJa devoM ne) [siddhAnAm] siddhoM kI [uparisthAnaM] loka ke Upara sthiti [ prajJaptam ] kahI hai [ tasmAt ] isaliye [gamanasthAnam AkAze na asti] gati-sthiti (hetupanA, nimittaguNa) AkAza dravya meM nahIM hotA, [iti jAnIhi ] aisA jaano| 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). AkAza meM gatisthitihetutva ke abhAva kA hetu - The reason why space (akasa) does not assist the motion (gati) and the rest (sthiti) - jadi havadi gamaNahedU AgAsaM ThANakAraNaM tesiM / pasajadi alogahANI logassa ya aMtaparivuDDI // 14 // yadi bhavati gamanaheturAkAzaM sthAnakAraNaM teSAM / prasajatyalokahAnirlokasya cAMtaparivRddhiH // 14 // anvayArtha - [ yadi] yadi [ AkAzaM] AkAza [ teSAm ] jIva-pudgaloM ko [gamanahetuH ] gatihetu aura [ sthAnakAraNaM] sthitihetu [ bhavati ] hotA to [alokahAniH] aloka (alokAkAza) kI hAni kA [ca] aura [lokasya aMtaparivRddhiH] loka (lokAkAza) ke anta kI vRddhi kA [prasajati ] prasaMga aaye| 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). AkAza meM gatisthitihetutva ke abhAva kA upasaMhAra - The conclusion that the space (akasa) does not assist the motion (gati) and the rest (sthiti) - tamhA dhammAdhammA gamaNaTThidikAraNANi NAgAsaM / idi jiNavarehiM bhaNidaM logasahAvaM suNatANaM // 15 // ___tasamAddharmAdharmoM gamanasthitikAraNe nAkAzam / iti jinavaraiH bhaNitaM lokasvabhAvaM zrRNvatAm // 15 // anvayArtha - [ tasmAt ] isaliye [gamanasthitikAraNe] gati aura sthiti ke (nimitta) kAraNa [dharmAdhau ] dharma aura adharma (dravya) haiM, [na AkAzam ] AkAza (dravya) nahIM hai| [iti ] aisA [lokasvabhAvaM zRNvatAm] lokasvabhAva ke zrotAoM ko [jinavaraiH bhaNitam ] jinavaroM ne kahA hai| 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. dharma, adharma aura AkAza meM avagAha kI dRSTi se ekatva - The medium-of-motion, the medium-of-rest and the universe-space have oneness in respect of their extension - dhammAdhammAgAsA apudhabbhUdA samANaparimANA / pudhaguvaladdhivisesA karenti egattamaNNattaM // 16 // dharmAdharmAkAzAnyapRthagbhUtAni samAnaparimANAni / pRthagupalabdhivizeSANi kurvaMtyekatvamanyatvaM // 96 // anvayArtha - [dharmAdharmAkAzAni] dharma, adharma aura AkAza (lokAkAza) [samAnaparimANAni ] samAna parimANa vAle [ apRthagbhUtA ni] apRthagbhUta hone se tathA [ pRthagupalabdhivizeSANi ] pRthak upalabdhi (bhinna-bhinna siddha) vizeSa vAle hone se [ekatvam anyatvam ] ekatva tathA anyatva ko [karvaMti ] karate haiM (prApta hote haiN)| . . . . . . . . . . . . . 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: logAlogesu Nabho dhammAdhammehi Adado logo / sese paDucca kAlo jIvA puNa poggalA sesA // 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 loka aura aloka meM AkAza-dravya rahatA hai| dharma-dravya aura adharma-dravya se lokAkAza vyApta hai, arthAt dharma aura adharma ye donoM dravya lokAkAza meM phaila rahe haiN| jIva aura pudgala dravya kI pratIti se kAla-dravya tiSTha rahA hai| bAkI rahe jIva-dravya aura pudgala-dravya - ye lokAkAza meM haiN| 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). dravyoM kA mUrta-amUrtapanA aura cetana-acetanapanA - The corporeal and incorporeal nature and conscious and non-conscious nature of substances - AgAsakAlajIvA dhammAdhammA ya muttiparihINA / muttaM puggaladavvaM jIvo khalu cedaNo tesu // 97 // AkAzakAlajIvA dharmAdharmau ca mUrtiparihInAH / mUrtaM pudgaladravyaM jIvaH khalu cetanasteSu // 17 // anvayArtha - [AkAzakAlajIvAH ] AkAza, kAla, jIva, [dharmAdharmI ca] dharma aura adharma [ mUrtiparihInAH ] amUrta haiM, [ pudgaladravyaM mUrtI ] pudgaladravya mUrta hai| [ teSu ] unameM [ jIvaH ] jIva [ khalu] vAstava meM [cetanaH ] cetana hai| . . . . . . . . . . . . . . . 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 dravyoM kA sakriyapanA aura niSkriyapanA - The with-activity and without-activity nature of substances - jIvA puggalakAyA saha sakkiriyA havaMti Na ya sesA / puggalakaraNA jIvA khaMdhA khalu kAlakaraNA du // 98 // jIvA: pudgalakAyAH saha sakriyA bhavanti na ca zeSAH / pudgalakaraNA jIvAH skaMdhAH khalu kAlakaraNAstu // 98 // anvayArtha - [saha jIvAH pudgalakAyAH] bAhyakaraNa sahita sthita jIva aura pudgala [ sakriyAH bhavinta] sakriya haiM, [na ca zeSAH] zeSa dravya sakriya nahIM haiN| [ jIvAH] jIva [ pudgalakaraNAH] pudgalakaraNa vAle (jinheM sakriyapane meM pudgala bahiraMga sAdhana ho aise) haiM [skandhAH khalu kAlakaraNAH tu] aura skandha arthAt pudgala to kAlakaraNa vAle (jinheM sakriyapane meM kAla bahiraMga sAdhana ho aise) haiN| 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 mUrta aura amUrta dravyoM ke lakSaNa kA kathana - The marks of the corporeal (murta) and incorporeal (amurta) substances - je khalu iMdiyagejjhA visayA jIvehiM hoMti te muttA / sesaM havadi amuttaM cittaM ubhayaM samAdiyadi // 19 // ye khalu indriyagrAhyA viSayA jIvairbhavanti te mUrtAH / zeSaM bhavatyamUrtaM cittamubhayaM samAdadAti // 19 // anvayArtha - [ye khalu] jo padArtha [ jIvaiH indriyagrAhyAH viSayAH] jIvoM ke indriyagrAhya viSaya haiM [ te mUrtAH bhavinta ] ve mUrta haiM aura [zeSaM ] zeSa padArthasamUha [ amUrtaM bhavati ] amUrta haiN| [cittam ] citta (mana) [ ubhayaM] una donoM ko (mUrta tathA amUrta ko) [ samAdadAti ] grahaNa karatA hai (jAnatA hai)| 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: sparzarasagandhavarNazabdAstadarthAH // 2-20 // pysf, TH, Te, auf (], proa - Ta 9649T: 342107 Ta grigentot viSaya haiM arthAt uparokta pA~ca indriyA~ una-una viSayoM ko jAnatI haiN| Touch (sparsa), taste (rasa), smell (gandha), colour or form (varna) and sound (sabda) are the objects of the senses. Gefrigert 112-2811 mana kA viSaya zrutajJAnagocara padArtha haiM athavA mana kA prayojana zrutajJAna hai| Scriptural knowledge (srutajnana) is the province of the mind (mana). . . . . . . . . . 191

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Pancastikaya-samgraha vyavahAra-kAla aura nizcaya-kAla kA svarUpa - The nature of the empirical time (vyavahara kala) and the substance-of-time (dravya kala, niscaya kala) - kAlo pariNAmabhavo pariNAmo davvakAlasaMbhUdo / doNhaM esa sahAvo kAlo khaNabhaMguro Niyado // 100 // kAlaH pariNAmabhavaH pariNAmo dravyakAlasaMbhUtaH / dvayoreSa svabhAvaH kAlaH kSaNabhaMguro niyataH // 100 // anvayArtha - [kAlaH pariNAmabhavaH] kAla pariNAma se utpanna hotA hai (arthAt vyavahArakAla kA mApa jIva-pudgaloM ke pariNAma dvArA hotA hai)| [pariNAmaH dravyakAlasaMbhUtaH] pariNAma dravyakAla se utpanna hotA hai| [ dvayoH eSaH svabhAvaH] yaha donoM kA svabhAva hai| [kAlaH kSaNabhaMguraH niyataH] kAla kSaNabhaMgura tathA nitya hai| 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: uppAdo paddhaMso vijjadi jadi jassa egasamayammi / samayassa so vi samao sabhAvasamavaTThido havadi // 2-50 // jisa kAlANurUpa dravya samaya kA eka hI ati sUkSmakAla samaya meM yadi utpanna honA, vinAza honA pravartatA hai to vaha bhI kAla-padArtha avinAzI svabhAva meM sthirarUpa hotA hai| 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 kAla ke nitya aura kSaNika, aise do vibhAga - The time (kala) is permanent (nitya) as well as transient (ksanika) - kAlo tti ya vavadeso sabbhAvaparUvago havadi Nicco / uppaNNappaddhaMsI avaro dIhaMtaraTThAI // 101 // kAla iti ca vyapadezaH sadbhAvaprarUpako bhavati nityaH / utpannapradhvaMsyaparo dIrghAtarasthAyI // 101 // anvayArtha - [ kAlaH iti ca vyapadezaH] 'kAla' aisA vyapadeza [sadbhAvaprarUpakaH] sadbhAva kA prarUpaka hai isaliye [nityaH bhavati] (nizcayakAla) nitya hai| [utpannapradhvaMsI aparaH] dUsarA arthAt vyavahArakAla upajatA hai aura vinazatA hai tathA [ dIrghAtarasthAyI] (pravAha-apekSA se) dIrgha sthiti vAlA bhI hai (arthAt 'samayoM' kI paramparA se bahuta sthiratArUpa bhI kahA jAtA hai)| 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 kAla ke dravyapanA hai, kAyapanA nahIM hai - The time (kala) is a substance (dravya) but without the attribute of 'body' (kaya) - ede kAlAgAsA dhammAdhammA ya puggalA jIvA / labbhaMti davvasaNNaM kAlassa du Natthi kAyattaM // 102 // ete kAlAkAze dharmAdharmau ca pudgalA jIvAH / labhate dravyasaMjJAM kAlasya tu nAsti kAyatvam // 102 // anvayArtha - [ ete ] yaha [ kAlAkAze] kAla, AkAza [ dharmAdharmoM ] dharma, adharma [ pudgalAH ] pudgala [ca] aura [ jIvAH] jIva (saba) [ dravyasaMjJAM labhaMte ] 'dravya' saMjJA ko prApta karate haiM, [ kAlasya tu] parantu kAla ko [kAyatvam ] kAyapanA [na asti] nahIM hai| 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: kAlazca // 5-39 // kAla bhI dravya hai| The time (kala) also is a substance (dravya). so'nantasamayaH // 5-40 // vaha kAla dravya ananta 'samaya' vAlA hai| 'samaya' kAla kI paryAya hai| yadyapi vartamAnakAla eka samayamAtra hI hai tathApi bhUta-bhaviSya kI apekSA se usake ananta 'samaya' haiN| 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 paMcAstikAya ke avabodha kA phala - The fruit of knowing the group of five substances with bodily-existence (pancastikaya) - evaM pavayaNasAraM paMcatthiyasaMgahaM viyANittA / jo muyadi rAgadose so gAhadi dukkhaparimokkhaM // 103 // evaM pravacanasAraM paJcAstikAyasaMgrahaM vijJAya / yo muzcati rAgadveSau sa gAhate duHkhaparimokSam // 103 // anvayArtha - [ evam ] isa prakAra [ pravacanasAraM ] pravacana ke sArabhUta [pazcAstikAyasaMgrahaM] 'paMcAstikAya-saMgraha' ko [vijJAya] jAnakara [yaH] jo [ rAgadveSau ] rAga-dveSa ko [ muJcati ] chor3atA hai, [saH] vaha [duHkhaparimokSam gAhate ] duHkha se parimukta hotA hai| 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 duHkha se vimukta hone ke krama kA kathana - The sequence of getting rid of misery (duhkha) - muNiUNa etadadvaM tadaNugamaNujjado Nihadamoho / pasamiyarAgaboso havadi hadaparAvaro jIvo // 104 // jJAtvaitadarthaM tadanugamanodyato nihatamohaH / prazamitarAgadveSo bhavati hataparAparo jIvaH // 104 // anvayArtha - [jIvaH ] jIva [ etad arthaM jJAtvA ] isa artha ko jAnakara, [tadanugamanodyataH] usake anusaraNa kA udyama karatA huA, [nihatamohaH ] hatamoha hokara (darzanamoha kA kSaya kara), [ prazamitarAgadveSaH] rAga-dveSa ko prazamita (nivRtta) karake, [hataparAparaH bhavati ] uttara aura pUrva baMdha kA jisake nAza huA hai, aisA hotA hai| 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. isa prakAra AcArya kundakunda viracita paMcAstikAya-saMgraha grantharAja kA SaDdravya-paMcAstikAya kA varNana karane vAlA prathama mahA-adhikAra samApta huaa| 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. // zrI syAdvAdavidyAyai namaH // 1- zrI prabhAcandrAcAryaviracitaH 'prameyakamalamArtaNDaH' - maMgalAcaraNa se . . . . . . . .. . . . . . . . . . . .. . . . 202

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MEGA-CHAPTER - 2 nava padArtha mokSamArga prarUpaka The Nine Objects (padartha) - and the Path to Liberation * maMgalAcaraNa aura pratijJAvAkya * abhivaMdiUNa sirasA apuNabbhavakAraNaM mahAvIraM / tesiM payatthabhaMgaM maggaM mokkhassa vocchAmi // 105 // abhivaMdya zirasA apunarbhavakAraNaM mahAvIram / teSAM padArthabhaGa mArga mokSasya vakSyAmi // 105 // anvayArtha - [apunarbhavakAraNaM] apunarbhava ke (mokSa ke) kAraNabhUta [mahAvIram ] zrI mahAvIra svAmI ko [ zirasA abhivaMdya ] zira se vaMdana karake, [ teSAM padArthabharpha] una SaDdravyoM ke (nava) padArtharUpa bheda tathA [ mokSasya mArga ] mokSa kA mArga [ vakSyAmi ] khuuNgaa| 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 mokSamArga kA saMkSepa kathana - Briefly, the path to liberation - sammattaNANajuttaM cArittaM rAgadosaparihINaM / mokkhassa havadi maggo bhavvANaM laddhabuddhINaM // 106 // samyaktvajJAnayuktaM cAritraM rAgadveSaparihINam / mokSasya bhavati mArgo bhavyAnAM labdhabuddhInAm // 106 // anvayArtha - [samyaktvajJAnayuktaM] samyaktva aura jJAna se saMyukta, [ rAgadveSaparihINam ] rAga-dveSa se rahita [cAritraM] cAritra, [labdhabuddhInAm] labdhabuddhi (bheda vijJAnI) [ bhavyAnAM] bhavya-jIvoM ko [ mokSasya mArgaH ] mokSa kA mArga [ bhavati] hotA hai| 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 samyagdarzana-jJAna-cAritra kA svarUpa - Right perception, knowledge and conduct - sammattaM saddahaNaM bhAvANaM tesimadhigamo NANaM / cArittaM samabhAvo visayesu virUDhamaggANaM // 107 // samyaktvaM zraddhAnaM bhAvAnAM teSAmadhigamo jJAnam / cAritraM samabhAvo viSayeSu virUDhamArgANAm // 107 // anvayArtha - [bhAvAnAM] bhAvoM kA (nava padArthoM kA) [ zraddhAnaM] zraddhAna [samyaktvaM] samyaktva hai, [teSAm adhigamaH] unakA avabodha [ jJAnam ] jJAna hai, [virUDhamArgANAm ] mArga para ArUDha ko [ viSayeSu] (iSTa-aniSTa indriya) viSayoM ke prati [ samabhAvaH] samatAbhAva dhAraNa karanA [cAritram ] cAritra hai| 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: jIvAdIsaddahaNaM sammattaM tesimadhigamo NANaM / rAgAdIpariharaNaM caraNaM eso du mokkhapaho // 4-11-155 // jIvAdika nau padArthoM kA zraddhAna karanA samyagdarzana hai| unhIM padArthoM kA saMzaya, vimoha aura vibhrama se rahita jJAna samyagjJAna hai| rAgAdika kA parityAga samyakcAritra hai| yahI mokSa kA mArga hai| 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 nava padArthoM kA nAma tathA saMkSepa svarUpa - The nine objects (padartha) and their nature - jIvAjIvA bhAvA puNNaM pAvaM ca AsavaM tesiM / saMvaraNijjarabaMdho mokkho ya havaMti te aTThA // 108 // jIvAjIvau bhAvau puNyaM pApaM cAsravastayoH / anvayArtha - [ jIvAjIvau bhAvau ] jIva aura ajIva - ye do bhAva (arthAt mUla padArtha) tathA [ tayoH ] una do ke [ puNyaM ] puNya, [ pApaM ca ] pApa aura [AstravaH] Asrava, [saMvaranirjarabaMdhAH ] saMvara, nirjarA, baMdha [ca ] aura [ mokSaH] mokSa, [ te arthAH bhavanti ] ve (nava) padArtha (bhAva, artha) hote haiN| 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). jIva-padArtha kA vyAkhyAna - The object that is the soul (jiva-padartha) - jIvA saMsAratthA NivvAdA cedaNappagA duvihA / uvaogalakkhaNA vi ya dehAdehappavIcArA // 109 // jIvAH saMsArasthA nirvRttAH cetanAtmakA dvividhAH / upayogalakSaNA api ca dehAdehapravIcArAH // 109 // anvayArtha - [ jIvAH dvividhAH ] jIva do prakAra ke haiM - [saMsArasthAH nirvRttAH] saMsArI aura siddh| [cetanAtmakAH] ve cetanAtmaka [api ca] tathA [ upayogalakSaNAH ] upayoga lakSaNa vAle haiN| [dehAdehapravIcArAH] saMsArI jIva deha meM vartane vAle arthAt dehasahita haiM aura siddha jIva deha meM na vartane vAle arthAt deharahita haiN| 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 pRthivIkAyikAdi jIvanikAya - Five particular kinds of souls, like the earth-bodied (pithivikayika) - puDhavI ya udagamagaNI vAuvaNapphadi jIvasaMsidA kAyA / deMti khalu mohabahulaM phAsaM bahugA vi te tesiM // 110 // pRthivI codakamagnirvAyurvanaspatiH jIvasaMzritAH kAyAH / dadati khalu mohabahulaM sparzaM bahukA api te teSAm // 110 // anvayArtha - [ pRthivI ] pRthivIkAya, [ udakam ] apkAya (jalakAya) [agniH ] agnikAya, [ vAyuH] vAyukAya [ca] aura [ vanaspatiH] vanaspatikAya [ kAyAH ] ye kAyeM [jIvasaMzritAH ] jIvasahita haiN| [bahukAH api te] (avAntara jAtiyoM kI apekSA se) unakI bhArI saMkhyA hone para bhI ve sabhI [ teSAm ] unameM rahane vAle jIvoM ko [khalu] vAstava meM / [mohabahulaM] atyanta moha se saMyukta [sparza dadati ] sparza detI haiM (arthAt sparza-jJAna meM nimitta hotI haiN)| 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). pRthivIkAyikAdi ekendriyajAti ke jIva haiM - The earth-bodied (prthivikayika), etc., are souls (jiva) with one sense (indriya) - ti sthAvarataNujogA aNilANalakAiyA ya tesu tasA / maNapariNAmavirahidA jIvA eiMdiyA NeyA // 111 // trayaH sthAvaratanuyogA anilAnalakAyikAzca teSu trasAH / manaH pariNAmavirahitA jIvA ekendriyA jJeyAH // 111 // anvayArtha - [ teSu ] unameM [trayaH] tIna (pRthivIkAyika, apkAyika aura vanaspatikAyika) jIva [sthAvaratanuyogAH ] sthAvara zarIra ke saMyoga vAle haiM [ca] tathA [ anilAnalakAyikAH ] vAyukAyika aura agnikAyika jIva [trasAH ] trasa haiM, [ manaH pariNAmavirahitAH] ve saba mana-pariNAma-rahita [ekendriyAH jIvAH] ekendriya jIva [ jJeyAH] jaannaa| 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: pRthivyaptejovAyuvanaspatayaH sthAvarAH // 2-13 // pRthivIkAyika, jalakAyika, agnikAyika, vAyukAyika aura vanaspatikAyika - ye pA~ca prakAra ke sthAvara jIva haiN| (ina jIvoM ke mAtra eka sparzana indriya 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 pRthivIkAyikAdi kA ekendriyapane kA niyama hai - The earth-bodied (prthivikayika), etc., as a rule, have one sense (indriya) only - ede jIvaNikAyA paMcavihA puDhavikAiyAdIyA / maNapariNAmavirahidA jIvA egeMdiyA bhaNiyA // 112 // ete jIvanikAyA: paMcavidhAH pRthivIkAyikAdyAH / manaHpariNAmavirahitA jIvA ekendriyA bhaNitAH // 112 // anvayArtha - [ete ] ina [ pRthivIkAyikAdyAH ] pRthivIkAyika Adi [paJcavidhAH ] pA~ca prakAra ke [ jIvanikAyAH ] jIvanikAyoM ko [ manaHpariNAmavirahitAH ] mana-pariNAma rahita [ ekendriyAH jIvAH ] ekendriya jIva [bhaNitAH] (sarvajJa ne) kahA hai| 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 ekendriya meM jIva hone kA dRSTAnta - The one-sensed (ekendriya) are living-beings (jiva) - aMDesu pavaDDhatA gabbhatthA mANusA ya mucchagayA / jArisayA tArisayA jIvA egeMdiyA NeyA // 113 // aMDeSu pravardhamAnA garbhasthA mAnuSAzca mUrchA gatAH / yAdRzAstAdRzA jIvA ekendriyA jJeyAH // 113 // anvayArtha - [aMDeSu pravardhamAnAH] aMDe meM vRddhi pAne vAle prANI, [garbhasthAH ] garbha meM rahe hue prANI [ca ] aura [ mUrchA gatAH mAnuSAH] mUrchA prApta manuSya [yAdRzAH] jaise (buddhipUrvaka vyApAra rahita hote huye bhI) jIva haiM, [ tAdRzAH ] vaise hI [ ekendriyAH jIvAH ] ekendriya bhI jIva [ jJeyAH] jaannaa| 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 dvIndriya jIvoM ke bheda - The two-sensed (dvindriya) living-beings (jiva) - saMbukkamAduvAhA saMkhA sippI apAdagA ya kimI / jANaMti rasaM phAsaM je te beiMdiyA jIvA // 114 // zaMbUkamAtRvAhAH zaGkhAH zuktayo'pAdakAH ca kRmayaH / jAnanti rasaM sparza ye te dvIndriyAH jIvAH // 114 // anvayArtha - [zaMbUkamAtRvAhAH] zaMbUkaghoghA, mAtRvAha, [zaGkhAH] zaMkha, [zuktayaH] sIpa [ca] aura [ apAdakAH kRmayaH] paga rahita kRmi [ye] jo ki [ rasaM sparza ] rasa aura sparza ko [ jAnanti ] jAnate haiM, [te ] ve [dvIndriyAH jIvAH] dvIndriya jIva haiN| 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 trIndriya jIvoM ke bheda - The three-sensed (trindriya) living-beings (jiva) - jUgAguMbhImakkaNapipIliyA vicchayAdiyA kIDA / jANaMti rasaM phAsaM gaMdhaM teiMdiyA jIvA // 115 // yUkAkuMbhImatkuNapipIlikA vRzcikAdayAH kITAH / jAnanti rasaM sparza gaMdhaM trIndriyAH jIvAH // 115 // anvayArtha - [yUkAkuMbhImatkuNapipIlikAH ] lU~, kuMbhI, khaTamala, cIMTI aura [vRzcikAdayaH ] bicchU Adi [ kITAH ] jantu [ rasaM sparza gaMdhaM ] rasa, sparza aura gaMdha ko [ jAnanti ] jAnate haiM, [trIndriyAH jIvAH ] ve trIndriya jIva haiN| 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 caturindriya jIvoM ke bheda - The four-sensed (caturindriya) living-beings (jiva) - uiMsamasayamakkhiyamadhukarabhamarA pataMgamAdIyA / rUvaM rasaM ca gaMdhaM phAsaM puNa te vijANaMti // 116 // uddezamazakamakSikAmadhukarIbhramarAH pataGgAdyAH / rUpaM rasaM ca gaMdhaM sparza punaste vijAnanti // 116 // anvayArtha - [punaH] punazca [ uddezamazakamakSikAmadhukarIbhramarAH] DAMsa, macchara, makkhI, madhumakkhI, bhaMvarA aura [ pataGgAdyAH te] pataMge Adi jIva [rUpaM ] rUpa, [rasaM] rasa, [gaMdhaM ] gaMdha [ca ] aura [ sparza ] sparza ko [vijAnanti ] jAnate haiM (ve caturindriya jIva haiN)| 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. paMcendriya jIvoM ke bheda - The five-sensed (paicendriya) living-beings (jiva) - suraNaraNArayatiriyA vaNNarasapphAsagaMdhasaddaNhU / jalacarathalacarakhacarA baliyA paMceMdiyA jIvA // 117 // suranaranArakatiryaco varNarasasparzagaMdhazabdajJAH / jalacarasthalacarakhacarA balinaH paMcendriyA jIvAH // 117 // anvayArtha - [varNarasasparzagaMdhazabdajJAH] varNa, rasa, sparza, gaMdha aura zabda ko jAnane vAle [suranaranArakatiryazcaH] deva, manuSya, nAraka, tiryaJca - [jalacarasthalacarakhacarAH] jo jalacara, sthalacara, khecara (AkAzagAmI) hote haiM - ve [balinaH paMcendriyAH jIvAH ] balavAna paMcendriya jIva haiN| 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 saMsArI jIvoM kI cAra gati - The four states-of-existence (gati) of the living-beings (jiva) - devA cauNNikAyA maNuyA puNa kammabhogabhUmIyA / tiriyA bahuppayArA NeraiyA puDhavibheyagadA // 118 // devAzcaturNikAyAH manujAH punaH karmabhogabhUmijAH / tiryazcaH bahuprakArAH nArakAH pRthivIbhedagatAH // 118 // anvayArtha - [ devAH caturNikAyAH ] devoM ke cAra nikAya haiM, [ manujAH karmabhogabhUmijAH] manuSya karmabhUmija aura bhogabhUmija aise do prakAra ke haiM, [tiryazcaH bahuprakArAH] tiryaJca aneka prakAra ke haiM, [punaH ] aura [ nArakAH pRthivIbhedagatAH ] nArakoM ke bheda unakI pRthivIyoM ke bheda jitane haiN| 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 gati-nAma-karma aura Ayu-karma ke udaya se prApta devAdi gati anAtmasvabhAvabhUta haiM - The four states-of-existence (gati) are not the own-nature (svabhava) of the soul (jiva) - khINe puvvaNibaddhe gadiNAme Ause ya te vi khalu / pApuNNaMti ya aNNaM gadimAussaM salessavasA // 119 // kSINe pUrvanibaddhe gatinAmni AyuSi ca te'pi khalu / prApnuvanti cAnyAM gatimAyuSkaM svalezyAvazAt // 119 // anvayArtha - [ pUrvanibaddhe] pUrvabaddha (pUrvakAla meM bAMdhA huA) [gatinAmni AyuSi ca] gati-nAma-karma aura AyuSa-karma [kSINe] kSINa hone se [te api] ve hI jIva [svalezyAvazAt ] apanI lezyA ke vaza se [khalu] vAstava meM [anyAM gatim AyuSkaM ca ] anya gati aura AyuSa [ prApnuvanti ] prApta karate haiN| 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): kaSAyodayAnuraMjitA yogapravRttiH leshyaa| 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 jIvoM ke bheda kA varNana - The classes of souls (jiva) - ede jIvaNikAyA dehappavicAramassidA bhaNidA / dehavihUNA siddhA bhavvA saMsAriNo abhavvA ya // 120 // aite jIvanikAyA dehapratIcAramAzritAH bhaNitAH / dehavihInAH siddhAH bhavyAH saMsAriNo'bhavyAzca // 120 // anvayArtha - [ ete jIvanikAyAH] yaha (pUrvokta caturgati saMbaMdhI) jIvanikAya [ dehapravIcAramAzritAH ] deha meM vartane vAle arthAt dehasahita [ bhaNitAH ] kahe gaye haiM, [ dehavihInAH siddhAH] deharahita aise siddha haiN| [ saMsAriNaH] saMsArI jIva [ bhavyAH abhavyAH ca ] bhavya aura abhavya aise do prakAra ke haiN| 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 vyavahAra jIvatva ke ekAnta mata kA khaMDana - The soul (jiva) is not the senses or the body - Na hi iMdiyANi jIvA kAyA puNa chappayAra paNNattA / jaM havadi tesu NANaM jIvo tti ya taM parUveti // 121 // na hIndriyANi jIvAH kAyAH punaH SaTprakArAH prajJaptAH / yadbhavati teSu jJAnaM jIva iti ca tatprarUpayanti // 121 // anvayArtha - [na hi indriyANi jIvAH ] indriyA~ jIva nahIM haiM aura [SaTprakArAH prajJaptA: kAyAH punaH ] chaha prakAra kI zAstrokta kAyeM bhI jIva nahIM haiM, [ teSu ] unameM [ yad jJAnaM bhavati ] jo jJAna hai [ tat jIvaH ] vaha jIva hai, [iti ca prarUpayanti ] aisI prarUpaNA (jJAnI) jJAnI karate haiN| 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 jAnanA-dekhanA Adi kArya jIva meM hI saMbhava hote haiM - The soul (jiva) does the work like knowing and seeing - jANadi passadi savvaM icchadi sukkhaM bibhedi dukkhAdo / kuvvadi hidamahidaM vA bhuMjadi jIvo phalaM tesiM // 122 // jAnAti pazyati sarvamicchati saukhyaM bibheti duHkhAt / karoti hitamahitaM vA bhuMkte jIvaH phalaM tayoH // 122 // anvayArtha - [jIvaH ] jIva [ sarva jAnAti pazyati ] saba jAnatA hai aura dekhatA hai, [ saukhyam icchati ] sukha kI icchA karatA hai, [ duHkhAt bibheti ] du:kha se DaratA hai, [hitam ahitam karoti ] hita-ahita ko (zubha-azubha bhAvoM ko) karatA hai [vA] aura [ tayoH phalaM bhuMkte ] unake (zubha-azubha bhAva ke) phala ko bhogatA hai| 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 jIva-vyAkhyAna kA saMkoca aura ajIvAdhikAra kA prArambha - Conclusion of the description of the soul (jiva) and start of the description of the non-soul (ajiva) - evamabhigamma jIvaM aNNehiM vi pajjaehiM bahugehiM / abhigacchadu ajjIvaM NANaMtaridehiM liMgehiM // 123 // evamabhigamya jIvamanyairapi paryAyairbahukaiH / abhigacchatvajIvaM jJAnAMtaritairliGgaH // 123 // anvayArtha - [ evam ] isa prakAra [anyaiH api bahukaiH paryAyaiH ] anya bhI bahuta-sI paryAyoM dvArA [jIvam abhigamya ] jIva ko jAnakara [ jJAnAMtaritaiH liGgaH] jJAna se anya aise (jar3a) liMgoM dvArA [ ajIvam abhigacchatu] ajIva ko jaano| 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. ajIva padArtha The Non-soul (ajiva) AkAzAdi ajIva padArtha kA vyAkhyAna - Description of the non-soul (ajiva) like the space (akasa) - AgAsakAlapuggaladhammAdhammesu Natthi jIvaguNA / tesiM acedaNattaM bhaNidaM jIvassa cedaNadA // 124 // AkAzakAlapudgaladharmAdharmeSu na santi jIvaguNAH / teSAmacetanatvaM bhaNitaM jIvasya cetanatA // 124 // anvayArtha - [AkAzakAlapudgaladharmAdharmeSu ] AkAza, kAla, pudgala, dharma aura adharma meM [jIvaguNAH na santi ] jIva ke guNa nahIM haiM, (kyoMki) [teSAm acetanatvaM bhaNitam ] unake acetanapanA kahA hai, [jIvasya cetanatA] jIva ke cetanA kahI hai| . . . . . . . . . . . . . . . . . . . . . . .. 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 AkAzAdi meM nizcaya se acetanatva-sAmAnya - The non-soul (ajiva), like the space (akasa), do not possess consciousness (cetanatva) - suhadukkhajANaNA vA hidapariyammaM ca ahidabhIruttaM / jassa Na vijjadi NiccaM taM samaNA viMti ajjIvaM // 125 // sukhaduHkhajJAnaM vA hiparikarma cAhitabhIrutvam / yasya na vidyate nityaM taM zramaNA viMdaMtyajIvam // 125 // anvayArtha - [sukhaduHkhajJAnaM vA] sukha-du:kha kA jJAna, [hitaparikarma ] hita kA udyama [caH] aura [ ahitabhIrutvam ] ahita kA bhaya - [yasya nityaM na vidyate ] ye jisake kabhI nahIM hote, [ tam] usako [ zramaNAH ] zramaNa [ajIvam vidaMti ] ajIva kahate haiN| 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 jIva-pudgala saMyoga meM bhI unake bheda ke kAraNabhUta svarUpa kA kathana - The soul (jiva) and the matter (pudgala) have altogether different own-nature (svabhava) - saMThANA saMghAdA vaNNarasapphAsagaMdhasadA ya / poggaladavvappabhavA hoti guNA pajjayA ya bahU // 126 // arasamarUvamagaMdhaM avvattaM cedaNAguNamasadaM / jANa aliMgaggahaNaM jIvamaNiddiTThasaMThANaM // 127 // saMsthAnAni saMghAtAH varNarasasparzagaMdhazabdAzca / pudgaladravyaprabhavA bhavanti guNAH paryAyAzca bahavaH // 126 // arasamarUpamagaMdhamavyaktaM cetanAguNamazabdam / jAnIhyaliGagrahaNaM jIvamanirdiSTasaMsthAnam // 127 // anvayArtha - [saMsthAnAni ] (samacaturasrAdi) saMsthAna, [ saMghAtAH ] saMghAta, [varNarasasparzagaMdhazabdAH ca ] varNa, rasa, sparza, gaMdha aura zabda - [bahavaH guNAH paryAyAH ca ] aise jo bahu-guNa aura paryAyeM haiM, [ pudgaladravyaprabhavAH bhavanti ] ve pudgaladravya se utpanna (niSpanna) haiN|| [arasam arUpam aMgadham ] jo arasa, arUpa tathA aMgadha hai, [avyaktam] avyakta hai, [azabdam ] azabda hai, [anirdiSTasaMsthAnam ] anirdiSTa-saMsthAna hai (arthAt jisakA koI saMsthAna nahIM kahA, aisA hai), [cetanAguNam ] cetanA-guNa vAlA hai aura [ aliGagrahaNam ] indriyoM dvArA agrAhya hai, [jIvaM jAnIhi ] use jIva jaano| 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: phAso raso ya gaMdho vaNNo saddo ya poggalA hoti / akkhANaM te akkhA jugavaM te Neva gehati // 1-56 // pA~coM indriyoM ke sparza, rasa aura gaMdha, rUpa tathA zabda - ye pA~ca viSaya pudgalamayI haiM arthAt pA~ca indriyA~ ukta sparzAdi pA~coM viSayoM ko jAnatI haiM, parantu ve indriyA~ una pA~coM viSayoM ko eka hI sAtha grahaNa nahIM karatI haiN| 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. arasamarUvamagaMdhaM avvattaM cedaNAguNamasahaM / jANa aliMgaggahaNaM jIvamaNiTTisaMThANaM // 2-80 // he bhavya! tU zuddha-svarUpa AtmA ko pA~ca prakAra ke rasa se rahita, pA~ca varNoM se rahita, do prakAra ke gaMdha-guNa rahita, apragaTa - ATha prakAra ke sparza-guNa rahita, zabda-paryAya se rahita svabhAva vAlA, pudgala ke cihna se grahaNa nahIM hone vAlA, saba AkAroM se rahita - nirAkAra svabhAvayukta aura jJAna-darzana cetanAguNa vAlA, aisA zuddha nirvikAra dravya jaannaa| 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 jIva-pudgala kA saMyoga hI anya sAta padArthoM kA bIja hai - Intermingling of the soul (jiva) and the matter (pudgala) is the seed for the rest of seven objects (padartha) - jo khalu saMsArattho jIvo tatto du hodi pariNAmo / pariNAmAdo kammaM kammAdo hodi gadisu gadI // 128 // gadimadhigadassa deho dehAdo iMdiyANi jAyate / tehiM du visayaggahaNaM tatto rAgo va doso vA // 129 // jAyadi jIvassevaM bhAvo saMsAracakkavAlammi / idi jiNavarehiM bhaNido aNAdiNidhaNo saNidhaNo vA // 130 // yaH khalusaMsArastho jIvastatastu bhavati pariNAmaH / pariNAmAtkarma karmaNo bhavati gatiSu gatiH // 128 // gatimadhigatasya deho dehAdindriyANi jAyate / taistu viSayagrahaNaM tato rAgo vA dveSo vA // 129 // jAyate jIvasyaivaM bhAvaH saMsAracakravAle / iti jinavarairbhaNito'nAdinidhinaH sanidhano vA // 130 // anvayArtha - [yaH] jo [khalu] vAstava meM [ saMsArasthaH jIvaH] saMsAra-sthita jIva haiM, [tataH tu pariNAmaH bhavati ] usa (saMsAra-sthiti) se pariNAma hotA hai (arthAt usase rAgAdirUpa snigdha pariNAma hotA hai), [pariNAmAt karma ] pariNAma se karma aura [karmaNaH ] karma se [gatiSuH gatiH bhavati ] gatiyoM meM gamana hotA hai| [gatim adhigatasya dehaH ] gati-prApta ko deha hotI hai, [ dehAt indriyANi jAyaMte ] deha se indriyA~ hotI haiM, [taiH tu viSayagrahaNaM] indriyoM se . . . . . . / . . . . . . .. 241

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Pancastikaya-samgraha viSaya-grahaNa aura [tataH rAgaH vA dveSaH vA] viSaya-grahaNa se rAga athavA dveSa hotA hai| [evaM bhAvaH] aise bhAva, [ saMsAracakravAle ] saMsAra-cakra meM [jIvasya] jIva ko [anAdinidhanaH sanidhanaH vA ] anAdi-anaMta athavA anAdi-sAMta [jAyate ] hote rahate haiM - [iti jinavaraiH bhaNitam ] aisA jinavaroM ne kahA hai| 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: kAmAdiprabhavazcitraH karmabandhAnurUpataH / tacca karma svahetubhyo jIvAste zuddhayazuddhitaH // 19 // icchA Adi bhAvasaMsAra-rUpa kAryoM kI utpatti vicitra hai aura vaha karmabandha ke . . . . . . . . . . 243

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Pancastikaya-samgraha anusAra hotI hai tathA karmabandha apane kAraNoM ke anurUpa hotA hai| jinheM karmabandha hotA hai ve jIva zuddhi aura azuddhi ke bheda se do prakAra ke (bhavya aura abhavya) hote haiN| 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]. puNya-pApa ke yogya bhAvoM kA svarUpa - The nature of auspicious (subha) and inauspicious (asubha) modifications in the soul (jiva) - __ moho rAgo doso cittapasAdo ya jassa bhAvammi / vijjadi tassa suho vA asuho vA hodi pariNAmo // 131 // ___ moho rAgo dveSazcittaprasAdaH vA yasya bhAve / vidyate tasya zubho vA azubho vA bhavati pariNAmaH // 131 // anvayArtha - [ yasya bhAve ] jisake bhAva meM [ mohaH ] moha, [rAgaH ] rAga, [dveSaH] dveSa [vA] athavA [cittaprasAdaH] citta-prasannatA [vidyate] hai, [tasya] usake [zubhaH vA azubhaH vA] zubha athavA azubha [ pariNAmaH ] pariNAma [bhavati ] hote haiN| 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: pariNamadi jadA appA suhammi asuhammi rAgadosajudo / taM pavisadi kammarayaM NANAvaraNAdibhAvehiM // 2-95 // jisa samaya yaha AtmA rAga-dveSa bhAvoM sahita huA zubha-azubha bhAvoM meM pariNamana karatA hai, usI samaya jJAnAvaraNAdi ATha karmarUpa hokara vaha karmarUpI dhUli isa AtmA meM usake yogoM dvArA praveza karatI hai| . . . . . . . . . . . . . . . . .. . . . . . . 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. puNya-pApa karmoM ke svarUpa kA kathana - The nature of auspicious (subha) and inauspicious (asubha) karmas - suhapariNAmo puNNaM asuho pAvaM ti havadi jIvassa / dohaM poggalametto bhAvo kammattaNaM patto // 132 // zubhapariNAmaH puNyamazubhaH pApamiti bhavati jIvasya / dvayoH pudgalamAtro bhAvaH karmatvaM prAptaH // 132 // anvayArtha - [jIvasya ] jIva ke [zubhapariNAmaH ] zubha pariNAma [ puNyam ] puNya haiM aura [ azubhaH] azubha pariNAma [ pApam iti bhavati ] pApa haiM, [dvayoH ] una donoM ke dvArA [ pudgalamAtraH bhAvaH ] pudgalamAtra bhAva (dravyapiNDarUpa jJAnAvaraNAdi) [karmatvaM prAptaH ] karmapane ko prApta hote haiN| 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: vizuddhisaMklezAGga cet svaparasthaM sukhAsukham / puNyapApAtravau yuktau na cedvyarthastavArhataH // 95 // yadi sva-para meM hone vAlA sukha-du:kha vizuddhi kA aMga hai to puNya kA Asrava hotA hai aura yadi saMkleza kA aMga hai to pApa kA Asrava hotA hai| he bhagavan! Apake mata meM yadi sva-parastha sukha aura duHkha vizuddhi aura saMkleza ke kAraNa nahIM haiM to puNya aura pApa kA Asrava vyartha hai, arthAt unakA koI phala nahIM hotA hai| . . . . . . . . . . . . . . . . . . . . . . . . 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 ina karmoM meM mUrtIkapanA hai - These karmas are corporeal in nature - jamhA kammassa phalaM visayaM phAsehiM bhuMjade NiyadaM / jIveNa suhaM dukkhaM tamhA kammANi muttANi // 133 // yasmAtkarmaNaH phalaM viSayaH sparzarbhujyate niyatam / jIvena sukhaM duHkhaM tasmAtkarmANi mUrtAni // 133 // anvayArtha - [yasmAt ] kyoMki [karmaNaH phalaM] karma kA phala [ viSayaH] jo (mUrta) viSaya ve [ niyatam ] niyama se [ sparzaH] (mUrta aisI) sparzanAdi indriyoM se [ jIvena ] jIva dvArA [ sukhaM dukhaM] sukha-rUpa se athavA duHkha-rUpa se [bhujyate ] bhoge jAte haiM, [ tasmAt ] isaliye [karmANi ] karma [ mUrtAni] mUrta haiN| 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 mUrta karmoM ke sAtha nae mUrta karmoM kA aura amUrta jIva ke sAtha meM mUrta karmoM kA bandhaprakAra - Bondage of corporeal karmas with already existing karmas and with the non-corporeal soul (jiva) - mutto phAsadi muttaM mutto mutteNa baMdhamaNuhavadi / jIvo muttivirahido gAhadi te tehiM uggahadi // 134 // __ mUrtaH spRzati mUrtaM mUrto mUrtena baMdhamanubhavati / jIvo mUrtivirahito gAhati tAni tairavagAhyate // 134 // anvayArtha - [mUrtaH mUrtaM spRzati ] mUrta mUrta kA sparza karatA hai, [mUrtaH mUrtena] mUrta mUrta ke sAtha [baMdham anubhavati ] baMdha ko prApta hotA hai, [mUrtivirahitaH jIvaH ] mUrtatva-rahita jIva [tAni gAhati] mUrta-karmoM ko avagAha detA hai aura [ taiH avagAhyate ] mUrta-karma jIva ko avagAha dete haiM (arthAt donoM eka dUsare meM pravezAnupraveza ko prApta karate haiN)| 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). Asrava padArtha The Influx (asrava) puNyAsrava ke svarUpa kA kathana - Description of the influx (asrava) of merit (punya) - rAgo jassa pasattho aNukaMpAsaMsido ya pariNAmo / cittamhi Natthi kalusaM puNNaM jIvassa Asavadi // 135 // rAgo yasya prazasto'nukampAsaMzritazca pariNAmaH / citte nAsti kAluSyaM puNyaM jIvasyAsravati // 135 // . . . . . . . . . . . . . . . . . . .. . . . . 251

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Pancastikaya-samgraha anvayArtha - [yasya ] jisa jIva ko [ prazastaH rAgaH ] prazasta rAga hai, [anukampAsaMzritaH pariNAmaH ] anukampA-yukta pariNAma hai [ca] aura [citte kAluSyaM na asti ] citta meM kaluSatA kA abhAva hai, [jIvasya ] usa jIva ko [ puNyam Astravati ] puNya kA Asrava hotA hai| 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. prazasta-rAga ke svarUpa kA kathana - Description of the commendable attachment (raga) - arahaMta siddhasAhusu bhattI dhammammi jA ya khalu ceTThA / aNugamaNaM pi gurUNaM pasattharAgo tti vuccati // 136 // arhatsiddhasAdhuSu bhaktirdharme yA ca khalu ceSTA / anugamanamapi gurUNAM prazastarAga iti bruvanti // 136 // . . . . . . . . . . . . . . 252

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Verse 136 3 Teletef - [ 3efheGhren ufcha: ] Bea-F46-Hyatt & ufa bhakti, [dharme yA ca khalu ceSTA] dharma meM yathArthatayA ceSTA [ api gurUNAm anugamanam ] aura guruoM kA anugamana, [prazastarAgaH iti bruvanti ] vaha 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 anukampA ke svarUpa kA kathana - The nature of compassion (anukampa) - tisidaM bubhukkhidaM vA duhidaM daThUNa jo du duhidamaNo / paDivajjadi taM kivayA tassesA hodi aNukaMpA // 137 // tRSitaM bubhukSitaM vA duHkhitaM dRSTvA yastu duHkhitamanAH / pratipadyate taM kRpayA tasyaiSA bhavatyanukampA // 137 // anvayArtha - [ tRSitaM ] tRSAtura, [ bubhukSitaM ] kSudhAtura [ vA ] athavA [duHkhitaM] du:khI ko [ dRSTvA ] dekhakara [ yaH tu] jo jIva [duHkhitamanAH ] mana meM du:kha pAtA huA [taM kRpayA pratipadyate ] usake prati karuNA se vartatA hai, [tasyA eSA anukampA bhavati ] usakI vaha anukampA hai| 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 citta kI kaluSatA ke svarUpa kA kathana - The nature of evil-inclinations (kalusata) - kodho va jadA mANo mAyA lobho va cittamAsejja / jIvassa kuNadi khohaM kaluso tti ya taM budhA veMti // 138 // krodho vA yadA mAno mAyA lobho vA cittamAsAdya / jIvasya karoti kSobhaM kAluSyamiti ca taM budhA vadanti // 138 // anvayArtha - [yadA ] jaba [krodhaH vA] krodha, [ mAnaH ] mAna, [mAyA] mAyA [vA] athavA [lobhaH] lobha [cittam AsAdya] citta kA Azraya pAkara [ jIvasya] jIva ko [ kSobhaM karoti ] kSobha karate haiM, taba [ taM] use [budhAH ] jJAnI [ kAluSyam iti ca vadanti ] kaluSatA' kahate haiN| 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 pApAstrava ke svarUpa kA kathana - The nature of the influx-of-demerit (papasrava) - cariyA pamAdabahulA kAlussaM loladA ya visayesu / paraparitAvapavAdo pAvassa ya AsavaM kuNadi // 139 // caryA pramAdabahulA kAluSyaM lolatA ca viSayeSu / paraparitApApavAdaH pApasya cAsravaM karoti // 139 // anvayArtha - [pramAdabahulA caryA ] bahuta pramAdavAlI caryA, [ kAluSyaM] kaluSatA [viSayeSu ca lolatA] viSayoM ke prati lolupatA, [paraparitApApavAdaH] para ko paritApa karanA tathA para ke apavAda bolanA, vaha [pApasya ca AsravaM karoti ] pApa kA Asrava karatA hai| 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. pApAsrava kA kathana vistAra se - The influx-of-demerit (papasrava), in detail - saNNAo ya tilessA iMdiyavasadA ya attaruddANi / NANaM ca duppauttaM moho pApappadA hoMti // 140 // saMjJAzca trilezyA indriyavazatA cArtaraudre / jJAnaM ca duHprayuktaM mohaH pApapradA bhavanti // 140 // anvayArtha - [saMjJAH ca] (cAroM) saMjJAe~, [ trilezyA ] tIna azubha lezyAe~, [indriyavazatA ca ] indriyavazatA, [Artaraudre ] Arta-raudradhyAna, [ duHprayuktaM jJAnaM] duHprayukta jJAna (duSTa-rUpa se azubha kArya meM lagA huA jJAna) [ca] aura [ mohaH ] moha - [pApapradAH bhavanti ] (ye bhAva) pApaprada haiN| The four instincts (samjna), the three (inauspicious) thought-complexions (lesya), sense-domination, sorrowful 1- pAThAntara - aTTaruddANi . . . . . . . . . . . . . . . . . . . . . . . . 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 saMvara padArtha The Stoppage (samvara) pApa ke saMvara kA yaha kathana hai - Stoppage (samvara) is shutting the door of demerit (papa) - iMdiyakasAyasaNNA NiggahidA jehiM suThumaggammi / jAvattAvattehiM pihiyaM pAvAsavacchidaM // 141 // indriyakaSAyasaMjJA nigRhItA yaiH suSThu mArge / yAvattAvatteSAM pihitaM pApAsravacchidram // 141 // anvayArtha - [yaiH] jo [suSThu mArge ] samyag mArga meM (saMvara-mArga meM) rahakara [indriyakaSAyasaMjJAH ] indriyoM, kaSAya aura saMjJAoM kA [yAvat nigRhItAH] jitanA (jisa samaya) nigraha karate haiM, [ tAvat ] utanA (usa samaya) [pApAstravacchidram ) pApAstrava kA chidra [ teSAm ] unake [pihitam ] banda (AcchAdita) hotA hai| 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 Asrava kA nirodha (rokanA) so saMvara hai arthAt AtmA meM jina kAraNoM se karmoM kA Asrava hotA hai una kAraNoM ko dUra karane se karmoM kA AnA ruka jAtA hai, use saMvara kahate haiN| 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 'samyatasamyata'stage 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 'pramattasamyata'stage 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 'apramattasamyata'stage 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 - ucshvasa, 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 'suksmasamparaya'stage 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 - ucsagotra, 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: rudhiya chiddasahasse jalajANe jaha jalaM tu NAsavadi / micchattAiabhAve taha jIve saMvaro hoI // 155 // jaise jalayAna (nAva) ke hajAroM chidroM ko banda kara dene para usameM pAnI nahIM AtA, vaise hI mithyAtva Adi ke abhAva hone para jIva meM saMvara hotA hai| 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 sAmAnya se puNya aura pApa ke saMvara kA svarUpa - The nature of stoppage (samvara), in general - jassa Na vijjadi rAgo doso moho va savvadavvesu / NAsavadi suhaM asuhaM samasuhadukkhassa bhikkhussa // 142 // yasya na vidyate rAgo dveSo moho vA sarvadravyeSu / nAstravati zubhamazubhaM samasukhaduHkhasya bhikSoH // 142 // anvayArtha - [yasya ] jise [ sarvadravyeSu ] sarva dravyoM ke prati [ rAgaH] rAga, [ dveSaH ] dveSa [vA ] yA [ mohaH ] moha [ na vidyate ] nahIM hai, [samasukhaduHkhasya bhikSoH] usa sama-sukha-du:kha bhikSu ko (sukha-du:kha ke prati samabhAva vAle muni ko) [zubham azubham na Astravati ] zubharUpa athavA azubharUpa (pAparUpa) karma Astravita nahIM hote| 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: cedaNapariNAmo jo kammassAsavaNirohaNe heU / so bhAvasaMvaro khalu davvasavarohaNe aNNo // 34 // AtmA kA jo pariNAma karma ke Asrava ko rokane meM kAraNa hai, usako nizcaya se bhAvasaMvara kahate haiN| aura karma-rUpa pudgala dravya kA Asrava rukanA so dravyasaMvara hai| 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). vizeSa (pUrNarUpa) se saMvara kA svarUpa - The nature of complete stoppage (samvara) - jassa jadA khalu puNNaM joge pAvaM ca Natthi viradassa / saMvaraNaM tassa tadA suhAsuhakadassa kammassa // 143 // .. . . . . . . . 270

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Verse 143 yasya yadA khalu puNyaM yoge pApaM ca nAsti viratasya / saMvaraNaM tasya tadA zubhAzubhakRtasya karmaNaH // 143 // anvayArtha - [ yasya ] jisa [viratasya ] virata (muni) ke [ yoge] yoga meM [puNyaM pApaM ca] puNya aura pApa [yadA] jaba [khalu] vAstava meM [na / asti ] nahIM hote, [tadA] taba [ tasya ] usake [zubhAzubhakRtasya karmaNaH] zubhAzubha-bhAvakRta karma kA [ saMvaraNam ] saMvara hotA hai| 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 nirjarA padArtha The Dissociation or Shedding (nirjara) nirjarA padArtha kA vyAkhyAna - The description of dissociation or shedding (nirjara) - saMvarajogehiM judo tavehiM jo ciTThade bahuvihehiM / kammANaM NijjaraNaM bahugANaM kuNadi so NiyadaM // 144 // saMvarayogAbhyAM yuktastapobhiryazceSTate bahuvidhaiH / karmaNAM nirjaraNaM bahukAnAM karoti sa niyatam // 144 // anvayArtha - [saMvarayogAbhyAm yuktaH] saMvara aura yoga se (zuddhopayoga se) yukta aisA [yaH] jo jIva [ bahuvidhaiH tapobhiH ceSTate ] bahuvidha tapoM sahita vartatA hai, [saH] vaha [niyatam ] niyama se [ bahukAnAm karmaNAm] aneka karmoM kI [nirjaraNaM karoti ] nirjarA karatA hai| 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: jahakAleNa taveNa ya bhuttarasaM kammapuggalaM jeNa / bhAveNa saDadi NeyA tassaDaNaM cedi NijjarA duvihA // 36 // jisa AtmA ke pariNAmarUpa bhAva se karmarUpI pudgala phala dekara naSTa hote haiM vaha to bhAva-nirjarA hai aura savipAka nirjarA kI apekSA se yathAkAla arthAt kAla-labdhirUpa kAla se tathA avipAka nirjarA kI apekSA se tapa se, jo karmarUpa pudgaloM kA naSTa honA hai so dravya-nirjarA hai| 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 nirjarA ke mukhya kAraNa kA kathana - The main cause of dissociation or shedding (nirjara) - jo saMvareNa jutto appaTThapasAdhago hi appANaM / muNiUNa jhAdi NiyadaM NANaM so saMdhuNodi kammarayaM // 145 // ___ yaH saMvareNa yuktaH AtmArthaprasAdhako hyAtmAnam / jJAtvA dhyAyati niyataM jJAnaM sa saMdhunoti karmarajaH // 145 // anvayArtha - [saMvareNa yuktaH ] saMvara se yukta aisA [ yaH] jo jIva, [AtmArthaprasAdhakaH hi ] vAstava meM AtmArtha kA prasAdhaka (svaprayojana kA prakRSTa sAdhaka] vartatA huA, [AtmAnam jJAtvA ] AtmA ko jAnakara (anubhava karake) [jJAnaM niyataM dhyAyati ] jJAna ko nizcalarUpa se dhyAtA hai, [ saH] vaha [karmarajaH] karmaraja ko [ saMdhunoti ] khirA detA hai| 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. dhyAna ke svarUpa kA kathana - The nature of meditation (dhyana) - jassa Na vijjadi rAgo doso moho va jogaparikammo / tassa suhAsuhaDahaNo jhANamao jAyae agaNI // 146 // yasya na vidyate rAgo dveSo moho vA yogaparikarma / tasya zubhAzubhadahano dhyAnamayo jAyate agniH // 146 // anvayArtha - [yasya] jise [ mohaH rAgaH dveSaH ] moha, rAga aura dveSa [na vidyate ] nahIM haiM [ vA] tathA [yogaparikarma ] yogoM kA sevana nahIM hai (arthAt mana-vacana-kAya ke prati upekSA hai) [tasya] usake [zubhAzubhadahanaH] zubhAzubha ko jalAne vAlI [dhyAnamayaH agniH ] dhyAnamaya agni [jAyate ] pragaTa hotI hai| 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 bandha padArtha The Bondage (bandha) bandha padArtha kA vyAkhyAna - The description of bondage (bandha) - jaM suhamasuhamudiNNaM bhAvaM ratto karedi jadi appA / so teNa havadi baddho poggalakammeNa viviheNa // 147 // yaM zubhamazubhamudIrNaM bhAvaM raktaH karoti yadyAtmA / sa tena bhavati baddhaH pudgalakarmaNA vividhena // 147 // anvayArtha - [ yadi] yadi [AtmA] AtmA [ raktaH ] rakta (vikArI-rAgI) vartatA huA [ udIrNaM ] udita, prakaTa huye [ yat zubham azubham bhAvam ] zubha yA azubha bhAva ko [ karoti ] karatA hai, to [ saH] vaha AtmA [ tena ] usa bhAva dvArA [vividhena pudgalakarmaNA] vividha pudgalakarmoM se [baddhaH bhavati ] baddha hotA hai| 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: upayogo yadi hi zubhaH puNyaM jIvasya saMcayaM yAti / azubho vA tathA pApaM tayorabhAve na cayo'sti // 2-64 // AtmA ke jo nizcayakara dAna-pUjA-kriyAdi rUpa caitanya-vikAramaya azuddha pariNAma - zubhopayoga - hotA hai usa samaya sAtA ko utpanna karane vAlA puNya-rUpa pudgala-vargaNA piNDa ikaTThA hokara AtmA ke pradezoM meM baMdhapane ko prApta hotA hai athavA usI prakAra jisa samaya AtmA ke mithyAtva-viSayakaSAyAdi rUpa azubhopayoga hotA hai to asAtA ko karane vAlA pApa-rUpa pudgala-vargaNA piNDa Akara baMdhatA hai| una zubhopayoga aura azubhopayoga pariNAmoM ke nAza hone para paradravya kA saMcaya-rUpa baMdha nahIM hotA hai| . . . . . . . . . . . . . . . . . . . . . . . . 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: bajjhadi kamma jeNa du cedaNabhAveNa bhAvabaMdho so / kammAdapadesANaM aNNoNNapavesaNaM idaro // 32 // jina cetana pariNAmoM se karma baMdhatA hai vaha to bhAvabandha hai, aura karma tathA AtmA ke pradezoM kA ekameva honA arthAt AtmA dvArA pudgala karmoM kA grahaNa karanA dravyabandha hai| 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 bandha ke bahiraMga aura aMtaraMga kAraNa - The external and internal causes of bondage (bandha) - jogaNimittaM gahaNaM jogo maNavayaNakAyasaMbhUdo / bhAvaNimitto baMdho bhAvo radirAgadosamohajudo // 148 // yoganimittaM grahaNaM yogo manovacanakAyasaMbhUtaH / bhAvanimitto bandho bhAvo ratirAgadveSamohayutaH // 148 // anvayArtha - [ yoganimittaM grahaNam ] grahaNa kA (karmagrahaNa kA) nimitta yoga hai, [yogaH manovacanakAyasaMbhUtaH ] yoga mana-vacana-kAya janita (Atmapradeza parispaMda-rUpa) hai| [ bhAvanimittaH baMdhaH ] baMdha kA nimitta bhAva hai, [ bhAvaH ratirAgadveSamohayutaH ] bhAva rati-rAga-dveSa-moha se yukta (AtmapariNAma) hai| 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: sakaSAyatvAjjIvaH karmaNo yogyAnpudgalAnAdatte sa bandhaH // 8-2 // jIva kaSAyasahita hone se karma ke yogya pudgala paramANuoM ko grahaNa karatA hai, vaha bandha hai| 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: prayatnAdAtmano vAyuricchAdveSapravartitAt / vAyoH zarIrayaMtrANi vartante sveSu karmasu // 103 // AtmA ke rAga aura dveSa kI pravRtti se hone vAle prayatna se vAyu utpanna hotI hai - vAyu kA saMcAra hotA hai| vAyu ke saMcAra se zarIra-rUpI yaMtra apane-apane kArya karane meM pravRtta hote haiN| 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 rAgAdi dravyakarma bhI bandha ke bahiraMga nimitta haiM - The dispositions of attachment (raga), etc., are also the causes of bondage (bandha) - hedU caduvviyappo aTThaviyappassa kAraNaM bhaNidaM / tesiM pi ya rAgAdI tesimabhAve Na bajhaMti // 149 // hetuzcaturvikalpo'STavikalpasya kAraNaM bhaNitam / teSAmapi ca rAgAdayasteSAmabhAve na badhyante // 149 // anyavArtha - [caturvikalpaH hetuH] (dravyamithyAtvAdi) cAra prakAra ke hetu [aSTavikalpasya kAraNam ] ATha prakAra ke karmoM ke kAraNa [bhaNitam ] kahe gaye haiM, [ teSAm api ca] unake bhI [ rAgAdayaH] (jIva ke) rAgAdibhAva kAraNa haiM, [ teSAm abhAve ] rAgAdibhAvoM ke abhAva meM [na badhyante ] (jIva se karma) nahI baMdhate haiN| 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: ratto baMdhadi kammaM muccadi kammehiM rAgarahidappA / eso baMdhasamAso jIvANaM jANa Nicchayado // 2-87 // jo jIva paradravya meM rAgI hai vahI jJAnAvaraNAdi karmoM ko bAMdhatA hai aura jo rAgabhAvakara rahita hai vaha saba karmoM se mukta hotA hai| nizcayanayakara saMsArI AtmAoM ke yaha rAgAdi vibhAvarUpa azuddhopayoga hI bhAvabandha hai aisA bandha kA saMkSepa kathana tU smjh| The soul (jiva) with attachment (raga) toward the external objects makes bonds with karmas and the soul without attachment toward the external objects frees itself from bonds of karmas. Certainly, the impure-cognition (asuddhopayoga) of the soul (jiva) is the cause of bondage; know this as the essence of bondage. @ @ . . . . . . . . . . . . . 284

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Verse 150-151 mokSa padArtha The Liberation (moksa) dravyakarmamokSa kA hetubhUta parama-saMvara-rUpa bhAvamokSa kA svarUpa - With no fresh bondage of material-karmas, the soul attains psychic-liberation (bhava-moksa) - hedumabhAve NiyamA jAyadi NANissa AsavaNirodho / AsavabhAveNa viNA jAyadi kammassa du Nirodho // 150 // kammassAbhAveNa ya savvaNhU savvalogadarisI ya / pAvadi iMdiyarahidaM avvAbAhaM suhamaNataM // 151 // hetvabhAve niyamAjjAyate jJAninaH AsravanirodhaH / AsravabhAvena vinA jAyate karmaNastu nirodhaH // 150 // karmaNAmabhAvena ca sarvajJaH sarvalokadarzI ca / prApnotIndriyarahitamavyAbAdhaM sukhamanantam // 151 // anvayArtha - [hetvabhAve] (moha-rAga-dveSarUpa) hetu kA abhAva hone se [ jJAninaH ] jJAnI ko [ niyamAt ] niyama se [ AsravanirodhaH jAyate ] Asrava kA nirodha hotA hai [ tu] aura [ AsvabhAvena vinA] Asrava-bhAva ke abhAva meM [karmaNaH nirodhaH jAyate ] karma kA nirodha hotA hai| [ca] aura [karmaNAm abhAvena ] karmoM kA abhAva hone se vaha [ sarvajJaH sarvalokadarzI ca] sarvajJa tathA sarvalokadarzI hotA huA [indriyarahitam] indriyarahita, [avyAbAdham ] avyAbAdha, [anantam sukham prApnoti ] ananta sukha ko prApta karatA hai| 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: mohakSayAjjJAnadarzanAvaraNAntarAyakSayAcca kevalam // 10-1 // moha kA kSaya hone se (antarmuhUrta paryanta kSINakaSAya nAmaka guNasthAna prApta karane ke bAda) aura jJAnAvaraNa, darzanAvaraNa tathA antarAya ina tIna karmoM kA eka sAtha kSaya hone se kevalajJAna utpanna hotA hai| 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 dravyakarmamokSa ke hetubhUta parama-nirjarA-rUpa dhyAna kA svarUpa - Supreme meditation (dyana) is the cause of the dissociation (nirjara) of all karmas - daMsaNaNANasamaggaM jhANaM No aNNadavvasaMjuttaM / jAyadi NijjarahedU sabhAvasahidassa sAdhussa // 152 // darzanajJAnasamagraM dhyAnaM no anyadravyasaMyuktam / jAyate nirjarAhetuH svabhAvasahitasya sAdhoH // 152 // anvayArtha - [svabhAvasahitasya sAdhoH] svabhAva-sahita sAdhu ko (svabhAva pariNata kevalI-bhagavAn ko) [ darzanajJAnasamagraM] darzana-jJAna se sampUrNa aura [no anyadravyasaMyuktam ] anyadravya se asaMyukta aisA [dhyAnaM] dhyAna [ nirjarAhetuH jAyate ] nirjarA kA hetu hotA hai| 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. dravyakarmamokSa ke svarUpa kA kathana - The nature of final liberation (dravya-moksa) - jo saMvareNa jutto NijjaramANodha savvakammANi / vavagadavedAusso muyadi bhavaM teNa so mokkho // 153 // yaH saMvareNa yukto nirjarayannatha sarvakarmANi / vyapagatavedyAyuSko muJcati bhavaM tena sa mokSaH // 153 // 1. see Vijay K. Jain (2018), Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 41. . . . . . . . . . . 289

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Pancastikaya-samgraha anvayArtha - [yaH saMvareNa yuktaH] jo saMvara se yukta hai aisA (kevalajJAna prApta) jIva [ nirjarayan atha sarvakarmANi ] sarva-karmoM kI nirjarA karatA huA [vyapagatavedyAyuSkaH] vedanIya aura Ayu rahita hokara [bhavaM muzcati ] bhava al (71406f Bit TT06Hf ) geal, [] FHICH [ A: HTAT:] vaha mokSa hai| 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 mokSamArgaprapaJcasUcikA cUlikA Brief Explanation of The Path to Liberation mokSamArga ke svarUpa kA kathana - The path-to-liberation (moksa-marga) - jIvasahAvaM NANaM appaDihadadaMsaNaM aNaNNamayaM / cariyaM ca tesu NiyadaM atthittamaNiMdiyaM bhaNiyaM // 154 // jIvasvabhAvaM jJAnamapratihatadarzanamananyamayam / cAritraM ca tayorniyatamastitvamaninditaM bhaNitam // 154 // anvayArtha - [jIvasvabhAvaM] jIva kA svabhAva [ apratihata jJAnam ] apratihata (yathArtha) jJAna aura [ darzanam ] darzana hai - [ananyamayam ] jo ki (jIva se) ananyamaya hai| [tayoH] una jJAna-darzana meM [niyatam ] niyatarUpa [astitvam ] astitva [ aninditaM] jo ki anindita hai - [cAritraM ca bhaNitam ] use (jinendroM ne) cAritra kahA hai| 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: jIvo carittadaMsaNaNANaThido taM hi sasamayaM jANe / poMggalakammapadesaTThidaM ca taM jANa parasamayaM // 1-2-2 // jo jIva zuddha darzana-jJAna-cAritra meM sthita hai, use nizcaya se svasamaya jaano| aura jo jIva paudgalika karmapradezoM meM sthita hai, usako parasamaya jaano| vizeSa - jo jIva zuddha AtmAzrita haiM, ve svasamaya kahalAte haiN| arihanta aura siddha hI svasamaya haiM, kSINamoha guNasthAna taka jIva parasamaya hai| 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: saMpajjadi NivvANaM devAsuramaNuyarAyavihavehiM / jIvassa carittAdo daMsaNaNANappahANAdo // 1-6 // jIva ko cAritraguNa ke AcaraNa se mokSa prApta hotA hai| kaise cAritra se? samyagdarzana-jJAna haiM mukhya jismeN| kina vibhUtiyoM sahita mokSa pAtA hai? svargavAsI deva, pAtAlavAsI deva tathA manuSyoM ke svAmiyoM kI saMpadA shit| 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. AtmA ke zuddha svabhAva ko grahaNa karane se karmoM kA kSaya hotA hai - Conduct based on the own-nature of the soul leads to the destruction of karmas - jIvo sahAvaNiyado aNiyadaguNapajjaodha parasamao / jadi kuNadi sagaM samayaM pabbhassadi kammabaMdhAdo // 155 // jIvaH svabhAvaniyataH aniyataguNaparyAyo'tha parasamayaH / yadi kurute svakaM samayaM prabhrasyati karmabandhAt // 155 // anvayArtha - [jIvaH ] jIva [ svabhAvaniyataH] (dravya-apekSA se) svabhAvaniyata hone para bhI [aniyataguNaparyAyaH atha parasamayaH] yadi aniyata guNa-paryAya vAlA ho to parasamaya hai| [ yadi] yadi vaha [svakaM samayaM kurute] (niyata guNa-paryAya se pariNamita hokara) svasamaya ko karatA hai to [karmabandhAt ] karmabandha se [prabhrasyati ] chUTatA hai| . . . . . . . . . . . . . . . . . . . 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. paracAritra grahaNa karane vAle kA AcaraNa - The conduct (caritra) based on the others (paracaritra or parasamaya) - jo paradavvammi suhaM asuhaM rAgeNa kuNadi jadi bhAvaM / so sagacarittabhaTTho paracariyacaro havadi jIvo // 156 // yaH paradravye zubhamazubhaM rAgeNa karoti yadi bhAvam / sa svakacaritrabhraSTaH paracaritacaro bhavati jIvaH // 156 // anvayArtha - [yaH] jo [ rAgeNa ] rAga se [ paradravye ] paradravya meM [zubham azubham bhAvam ] zubha yA azubha bhAva [ yadi karoti ] yadi karatA hai, [saH jIvaH] vaha jIva [svakacaritrabhraSTaH ] svacAritra se bhraSTa (AtmIka zubhAcaraNa se rahita) aisA [ paracaritacaraH bhavati ] paracAritra kA AcaraNa karane vAlA hotA hai| 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: badhyate mucyate jIvaH samamo nirmamaH kramAt / tasmAtsarvaprayatnena nirmamatvaM vicintayet // 26 // krama se, mamatA-sahita jIva baMdhatA hai aura mamatA-rahita jIva mukta hotA hai| isaliye hara prakAra se, pUre prayatna ke sAtha, nirmamatva svarUpa kA hI cintavana 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 paracAritra bandhahetubhUta hone se mokSamArga nahIM hai - The conduct based on the others does not constitute the path to liberation - Asavadi jeNa puNNaM pAvaM vA appaNodha bhAveNa / so teNa paracaritto havadi tti jiNA parUvaMti // 157 // Asravati yena puNyaM pApaM vAtmano'tha bhAvena / sa tena paracaritraH bhavatIti jinAH prarUpayanti // 157 // anvayArtha - [yena bhAvena ] jisa bhAva se [AtmanaH ] AtmA ko [ puNyaM pApaM vA] puNya athavA pApa [atha Astravati ] Asravita hote haiM, [ tena] usa bhAva dvArA [ saH] vaha (jIva) [ paracaritraH bhavati ] paracAritra hotA hai - [iti ] aisA [jinAH] jina (sarvajJadeva) [ prarUpayanti ] prarUpita karate haiN| 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 svacAritra grahaNa karane vAle kA svarUpa - The conduct (caritra) based on the own-nature of the soul (svacaritra or svasamaya) - jo savvasaMgamukko NaNNamaNo appaNaM sahAveNa / jANadi passadi NiyadaM so sagacariyaM caradi jIvo // 158 // yaH sarvasaGgamuktaH ananyamanAH AtmAnaM svabhAvena / jAnAti pazyati niyataM saH svakacaritaM carati jIvaH // 158 // anvayArtha - [yaH] jo [ sarvasaGgamuktaH ] sarvasaMgamukta (sarva parigraha se rahita) aura [ananyamanAH ] ananyamana (ekAgramana) se vartatA huA [AtmAnaM ] AtmA ko [ svabhAvena ] (jJAna-darzanarUpa) svabhAva dvArA [ niyataM] niyatarUpa se (sthiratApUrvaka) [jAnAti pazyati ] jAnatA-dekhatA hai [ saH jIvaH ] vaha jIva [svakacaritaM] svacAritra [carati ] AcaratA hai| 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: saMyamya karaNagrAmamekAgratvena cetasaH / AtmAnamAtmavAn dhyAyedAtmanaivAtmani sthitam // 22 // mana kI ekAgratA se indriyoM ko vaza meM kara jisane svachanda-vRtti dhvasta-naSTa kA dI hai, aisA puruSa apane meM hI sthita AtmA ko apane hI dvArA dhyaave| The man who has overpowered his senses through the fire of concentration of the mind should, seated in his own Self, contemplate on the Self, through the medium of the Self. Acarya Pujyapada's Samadhitantram: evaM tyaktvA bahirvAcaM tyajedantarazeSataH / eSa yogaH samAsena pradIpaH paramAtmanaH // 17 // Age kahe jAne vAlI rIti ke anusAra bAhyArtha-vAcaka vacana pravRtti ko tyAga kara antaraMga vacana pravRtti ko bhI pUrNatayA chor3a denA caahiye| yaha - bAhyAbhyantara rUpa se jalpatyAga lakSaNa vAlA yoga - svarUpa meM citta-nirodha lakSaNAtmaka samAdhi hI saMkSepa meM paramAtmA ke svarUpa kA prakAzaka hai| As explained subsequently, first shun all talk with external entities, then completely shun internal communication (mental deliberation). This yoga (getting rid of all external and internal communication) is, in essence, the illuminator of the pure-soul (paramatma). Acarya Nemicandra's Dravyasamgraha: bahirabbhaMtarakiriyAroho bhavakAraNappaNAsaTuM / NANissa jaM jiNuttaM taM paramaM sammacArittam // 46 // jJAnI jIva ke saMsAra ke kAraNoM ko naSTa karane ke lie jo bAhya aura . . . . . . . . . . . . . . . . . . . . . . .. 301

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Pancastikaya-samgraha Abhyantara kriyAoM kA nirodha hai, vaha zrIjinendra deva dvArA kahA huA utkRSTa samyakcAritra hai| 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. zuddha-svacAritra pravRtti kA svarUpa - The pure-conduct (svacaritra) that is the own-nature of the soul - cariyaM caradi sagaM so jo paradavvappabhAvarahidappA / daMsaNaNANaviyappaM aviyappaM caradi appAdo // 159 // caritaM carati svakaM sa yaH paradravyAtmabhAvarahitAtmA / darzanajJAnavikalpamavikalpaM caratyAtmanaH // 159 // anvayArtha - [yaH] jo [ paradravyAtmabhAvarahitAtmA] paradravyAtmaka bhAvoM se rahita svarUpa vAlA vartatA huA [darzanajJAnavikalpam ] (nijasvabhAvabhUta) darzana-jJAnarUpa bheda ko [ AtmanaH avikalpaM] AtmA se abhedarUpa [carati] AcaratA hai, [saH] vaha [svakaM caritaM carati] svacAritra ko AcaratA hai| 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: samasattubaMdhuvaggo samasuhadukkho psNsnniNdsmo| samaloThukaMcaNo puNa jIvidamaraNe samo samaNo // 3-41 // samatA bhAva meM lIna mahAmuni hai vaha zatru tathA kuTumba ke loga inameM samAna bhAva vAlA hai, sukha aura duHkha usake liye samAna haiM, bar3AI aur| nindA-doSakathana ina donoM meM samAna hai, lohA aura sonA usake liye samAna haiM aura prANadhAraNa aura prANatyAga - ye donoM bhI samAna haiN| 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 nizcaya mokSamArga kA sAdhanabhUta vyavahAra mokSamArga - The empirical (vyavahara) path to liberation - dhammAdIsadahaNaM sammattaM NANamaMgapuvvagadaM / ceTThA tavamhi cariyA vavahAro mokkhamaggo tti // 160 // ___ dharmAdizraddhAnaM samyaktvaM jJAnamaGgapUrvagatam / ceSTA tapasi caryA vyavahAro mokSamArga iti // 160 // anvayArtha - [dharmAdizraddhAnaM samyaktvam ] dharmAstikAya Adi kA zraddhAna so samyaktva, [ aGgapUrvagatam jJAnam ] aMga-pUrva sambandhI jJAna so jJAna aura [tapasi ceSTA caryA ] tapa meM ceSTA (pravRtti) so cAritra - [iti ] isa prakAra [ vyavahAraH mokSamArgaH ] vyavahAra-mokSamArga hai| 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: samyagdarzanajJAnacAritrANi mokSamArgaH // 1-1 // samyagdarzana, samyagjJAna aura samyakcAritra, tInoM milakara mokSa kA mArga hai, arthAt mokSa kI prApti kA upAya hai| . . . . . . . . . . 305

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Pancastikaya-samgraha Right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra), together, constitute the path to liberation - moksamarga. tattvArthazraddhAnaM samyagdarzanam // 1-2 // apane-apane svarUpa ke anusAra padArthoM kA jo zraddhAna hotA hai vaha samyagdarzana Belief in substances, ascertained as these are, is right faith (samyagdarsana). Acarya Amrtacandra's Purusarthasiddhyupaya: samyaktvabodhacAritralakSaNo mokSamArga ityeSaH / mukhyopacArarUpaH prApayati paraM padaM puruSam // 222 // samyagdarzana, samyagjJAna, samyakcAritra lakSaNa vAle, isa prakAra tritayAtmaka yaha mokSamArga, mukhya aura upacAra rUpa - nizcaya aura vyavahAra rUpa - puruSa-AtmA ko utkRSTa pada ko prApta karA detA hai| Right faith (samyagdarsana), right knowledge (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 vyavahAra mokSamArga ke sAdhyarUpa se nizcaya mokSamArga kA kathana - From the empirical (vyavahara) to the real (niscaya) path to liberation - NicchayaNayeNa bhaNido tihi tehiM samAhido hu jo appA / Na kuNadi kiMci vi aNNaM Na muyadi so mokkhamaggo tti // 161 // nizcayanayena bhaNitastribhistaiH samAhitaH khalu yaH AtmA / __ na karoti kiMcidapyanyanna muzcati sa mokSamArga iti // 161 // anvayArtha - [yaH AtmA ] jo AtmA [tai tribhiH khalu samAhitaH ] ina tIna dvArA vAstava meM samAhita hotA huA (arthAt samyagdarzana-jJAna-cAritra dvArA vAstava meM ekAgra athavA abheda hotA huA) [anyat kiMcit api] anya kucha bhI [ na karoti na muJcati ] karatA nahIM hai aura chor3atA nahIM hai, [saH] vaha [ nizcayanayena ] nizcayanaya se [ mokSamArgaH iti bhaNitaH] 'mokSamArga' kahA gayA hai| 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: NiyabhAvaM Navi muccai parabhAvaM va geNhae kei / jANadi passadi savvaM so haM idi ciMtae NANI // 17 // jo nijasvabhAva ko nahIM chor3atA hai, parabhAva ko kiMcit bhI grahaNa nahIM karatA hai, (mAtra) sabako jAnatA-dekhatA hai, vaha maiM hU~ - isa prakAra jJAnI citavana 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: yadagrAhyaM na gRhNAti gRhItaM nApi muJcati / jAnAti sarvathA sarvaM tatsvasaMvedyamasmyaham // 20 // @ @ . . . 308

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Verse 161 jo zuddhAtmA grahaNa na karane yogya ko grahaNa nahIM karatA hai aura grahaNa kie gae anantajJAnAdi guNoM ko nahIM chor3atA hai tathA sampUrNa padArthoM ko saba prakAra se jAnatA hai, vahI apane dvArA hI anubhava meM Ane yogya caitanya-dravya 'maiM' huuN| The one who does not take in that which is not worthy to hold, does not give up that which it inherently holds, and knows completely all substances, is the real 'Self", to be experienced by the Self. Acarya Nemicandra's Dravyasamgraha: rayaNattayaM Na vaTTai appANaM muyattu aNNadaviyamhi / tamhA tattiyamaio hodi hu mokkhassa kAraNaM AdA // 40 // AtmA ko chor3akara anya dravyoM meM ratnatraya nahIM rahatA hai, isa kAraNa se ratnatrayamayI jo AtmA hai kevala vahI nizcayanaya se mokSa kA kAraNa hai| 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 AtmA ke cAritra-jJAna-darzana kA prakAzana - The soul (atma) itself is conduct-knowledge-perception - jo caradi NAdi pecchadi appANaM appaNA aNaNNamayaM / so cArittaM NANaM daMsaNamidi Nicchido hodi // 162 // yazcarati jAnAti pazyati AtmAnamAtmanAnanyamayam / sa cAritraM jJAnaM darzanamiti nizcito bhavati / 162 // anvayArtha - [yaH] jo (AtmA) [AtmAnam ] AtmA ko [AtmanA] AtmA se [ananyamayam ] ananyamaya (jJAnAdi guNaparyAyoM se abhedarUpa) [carati] AcaratA hai, [jAnAti ] jAnatA hai, [ pazyati ] dekhatA hai, [saH] vaha (AtmA hI) [cAritraM] cAritra hai, [jJAnaM ] jJAna hai, [darzanam ] darzana hai - [iti ] aisA [ nizcitaH bhavati ] nizcita hai| 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: suhaasuhavayaNarayaNaM rAyAdIbhAvavAraNaM kiccA / appANaM jo jhAyadi tassa duNiyama have NiyamA // 120 // zubha-azubha vacana-racanA tathA rAgAdika bhAvoM kA nivAraNa karake jo AtmA ko dhyAtA hai, usake niyama se 'niyama' - arthAt 'ratnatraya' jo niyama se karane yogya hai - hotA hai| He, who meditates on the soul (atma) renouncing all 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). sarva saMsArI jIvoM ke mokSamArga kI yogyatA kA niSedha - Not all worldly souls are eligible to tread the path to liberation - jeNa vijANadi savvaM pecchadi so teNa sokkhamaNuhavadi / idi taM jANadi bhavio abhavvasatto Na saddahadi // 163 // yena vijAnAti sarvaM pazyati sa tena saukhyamanubhavati / iti tajjAnAti bhavyo'bhavyasattvo na zraddhatte // 163 // . . . . . . . . . . . . . . . . . . . . . . . . 311

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Pancastikaya-samgraha anvayArtha - [yena] jisase (AtmA mukta hone para) [ sarvaM vijAnAti ] sarva ko jAnatA hai aura [ pazyati ) dekhatA hai, [ tena ] usase [ saH ] vaha [ saukhyam 37Hafa ] HCM | 37749 cca - [sfa ag ] THT [ 46: jAnAti ] bhavya jIva jAnatA hai, [abhavyasattvaH na zraddhatte ] abhavya jIva zraddhA nahIM karatA hai| 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 parAzrita darzana-jJAna-cAritra kA kathaMcita baMdhahetupanA - The "Three Jewels' cause bondage and also lead to liberation - dasaNaNANacarittANi mokkhamaggo tti sevidavvANi / sAdhUhi idaM bhaNidaM tehiM du baMdho va mokkho vA // 164 // darzanajJAnacAritrANi mokSamArga iti sevitavyAni / sAdhubhiridaM bhaNitaM taistu bandho vA mokSo vA // 164 // anvayArtha - [ darzanajJAnacAritrANi ] darzana-jJAna-cAritra [ mokSamArgaH] mokSamArga hai [iti ] isaliye [ sevitavyAni] ve sevana-yogya haiM - [idam sAdhubhiH bhaNitam ] aisA sAdhuoM ne kahA hai, [ taiH tu] parantu unase [ bandhaH vA] baMdha bhI hotA hai, [ mokSaH vA] mokSa bhI hotA hai| 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: asamagraM bhAvayato ratnatrayamasti karmabandho yaH / sa vipakSakRto'vazyaM mokSopAyo na bandhanopAyaH // 211 // ekadeza rUpa ratnatraya ko pAlana karane vAle puruSa ke jo karmabandha hotA hai vaha ratnatraya ke vipakSabhUta rAga-dveSa kA kiyA huA hotA hai, ratnatraya niyama se mokSa kA kAraNabhUta hai, bandha kA kAraNa nahIM hai| 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. ratnatrayamiha heturnirvANasyaiva bhavati nAnyasya / Asravati yattu puNyaM zubhopayogo'yamaparAdhaH // 220 // isa loka meM ratnatraya nirvANa kA hI kAraNa hotA hai, aura kisI kA - bandha Adi kA - nhiiN| phira jo puNya kA Asrava hotA hai, yaha aparAdha zubhopayoga kA hai| 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 sUkSma parasamaya kA svarUpa - The soul that believes that devotion to the Arhat, etc., provides release from misery is 'parasamaya' aNNANAdo NANI jadi maNNadi suddhasaMpaogAdo / havadi tti dukkhamokkhaM parasamayarado havadi jIvo // 165 // ajJAnAt jJAnI yadi manyate zuddhasaMprayogAt / bhavatIti duHkhamokSaH parasamayarato bhavati jIvaH // 165 // anvayArtha - [zuddhasaMprayogAd ] zuddha-saMprayoga se (zubha bhaktibhAva se) [duHkhamokSaH bhavati ] du:kha-mokSa (duHkha se mukta) hotA hai [iti ] aisA [yadi] yadi [ajJAnAt ] ajJAna ke kAraNa [ jJAnI] jJAnI [ manyate] mAne - to vaha [ parasamayarataH jIvaH ] parasamayarata jIva [bhavati ] hai| 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: arahaMtAdisu bhattI vacchaladA pavayaNAbhijuttesu / vijjadi jadi sAmaNNe sA suhajuttA bhave cariyA // 3-46 // jo muni-avasthA meM arhatAdi paJcaparameSThiyoM meM anurAga aura paramAgamakara yukta zuddhAtma svarUpa ke upadezaka mahAmuniyoM meM prIti arthAt jisa taraha gau apane bachar3e meM anurAgiNI hotI hai, usI taraha pravarte to vaha zubharAgakara saMyukta AcAra kI pravRtti hotI hai| 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 zuddha saMprayoga meM kathaMcita baMdhahetupanA - From a certain point-of-view, devotion to the Arhat, etc., is the cause of bondage - arahaMtasiddhacediyapavayaNagaNaNANabhattisaMpaNNo / baMdhadi puNNaM bahuso Na hu so kammakkhayaM kuNadi // 166 // arhatsiddhacaityapravacanagaNajJAnabhaktisampannaH / badhnAti puNyaM bahuzo na khalu sa karmakSayaM karoti // 166 // anvayArtha - [arhatsiddhacaityapravacanagaNajJAnabhaktisampannaH ] arhata, siddha, caitya (aha~tAdi kI pratimA), pravacana (zAstra), munigaNa aura jJAna ke prati bhakti-sampanna jIva [ bahuzaH puNyaM badhnAti] bahuta puNya bAMdhatA hai, [na khalu saH karmakSayaM karoti ] parantu vAstava meM vaha karma kA kSaya nahIM krtaa| 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: sovaNiyaM pi NiyalaM baMdhadi kAlAyasaM pi jaha purisaM / baMdhadi evaM jIvaM suhamasuhaM vA kadaM kammaM // 4-2-146 // jaise sone kI ber3I bhI puruSa ko bAMdhatI hai aura lohe kI ber3I bhI bAMdhatI hai| isI prakAra zubha yA azubha kiyA huA karma jIva ko bAMdhatA hai (donoM hI bandhanarUpa haiN)| 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. zuddhAtmA kI anupalabdhi meM rAga kA hetupanA - Attachment (raga) hinders the attainment of pure soul-substance - jassa hidayeNumettaM vA paradavvamhi vijjade rAgo / so Na vijANadi samayaM sagassa savvAgamadharo vi // 167 // yasya hRdaye'NumAtro vA paradravye vidyate rAgaH / sa na vijAnAti samayaM svakasya sarvAgamadharo'pi // 167 // anvayArtha - [yasya hRdaye] jisake hRdaya meM [ paradravye] paradravya ke prati [aNumAtraH vA] aNumAtra bhI (lezamAtra bhI) [rAgaH] rAga [vidyate] vartatA hai [ saH ] vaha [ sarvAgamadharaH api] bhale hI sarva Agamadhara ho tathApi [svakasya samayaM na vijAnAti ] svakIya samaya ko nahIM jAnatA (anubhava nahIM krtaa)| . . . . . . . . . . . . . . . . 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. rAgAMzamUlaka doSa-paramparA kA nirUpaNa - Attachment (raga) must result in bondage of karmas - dhariduM jassa Na sakkaM cittubbhAmaM viNA du appANaM / rodho tassa Na vijjadi suhAsuhakadassa kammassa // 168 // dhartuM yasya na zakyam cittodbhAmaM vinA tvAtmAnam / rodhastasya na vidyate zubhAzubhakRtasya karmaNaH // 168 // anvayArtha - [yasya] jo [cittodbhAmaM vinA tu] (rAga ke sadbhAva ke kAraNa) citta ke bhramaNa binA [AtmAnam ] apane ko [dhartum na zakyam ] nahIM rakha sakatA [tasya] usake [zubhAzubhakRtasya karmaNaH ] zubhAzubha karma kA [ rodha: na vidyate] nirodha nahIM hai| . . . . . . . . . . . . . . . . . . . . . . . . 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. rAgAdi vikalpa jAla kA niHzeSa-nAza kareM - Observe complete detachment and indifference toward everything external - tamhA NivvudikAmo NissaMgo Nimmamo ya haviya puNo / siddhesu kuNadi bhattiM NivvANaM teNa pappodi // 169 // tasmAnnivRttikAmo nissaGgo nirmamazca bhUtvA punaH / siddheSu karoti bhakti nirvANaM tena prApnoti // 169 // anvayArtha - [ tasmAt ] isaliye [ nivRttikAmaH ] mokSArthI jIva [ nissaGgaH] ni:saMga [ca] aura [ nirmamaH] nirmama [bhUtvA punaH ] hokara [siddheSu bhakti ] siddhoM kI bhakti [karoti ] karatA hai, [ tena ] isaliye vaha [nirvANaM prApnoti] nirvANa ko prApta hotA hai| . . . . . . . . . . . . . . . . . . . . . . . . 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: yenAtmA'buddhyatAtmaiva paratvenaiva cAparam / akSayAnantabodhAya tasmai siddhAtmane namaH // 1 // jisake dvArA AtmA ko AtmA rUpa se hI jAnA gayA hai aura anya ko - karmajanita manuSyAdi-paryAyarUpa pudgala ko - pararUpa se hI jAnA gayA hai, usa avinAzI anantajJAna svarUpa siddhAtmA ko namaskAra ho| 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. bhaktirUpa parasamaya-pravRtti bhI paramparA se mokSa kA hetu - Devotion toward the Siddha is the cause of liberation, conventionally - sapayatthaM titthayaraM abhigadabuddhissa suttaroissa / dUrataraM NivvANaM saMjamatavasaMpaottassa // 170 // sapadArthaM tIrthakaramabhigatabuddheH sUtrarocinaH / dUrataraM nirvANaM saMyamatapaHsamprayuktasya // 170 // anvayArtha - [saMyamatapaH samprayuktasya ] saMyama-tapa saMyukta hone para bhI, [sapadArthaM tIrthakaram ] nava padArthoM tathA tIrthaMkara (arhatAdi pUjya parameSThI) ke prati [abhigatabuddheH] jisakI buddhi kA jhukAva vartatA hai aura [sUtrarocinaH] sutroM ke prati jise ruci (prIti) vartatI hai, usa jIva ko [nirvANaM] nirvANa [dUrataraM] dUratara hai| 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: devendracakramahimAnamameyamAnam rAjendracakramavanIndrazirorcanIyam / dharmendracakramadharIkRtasarvalokaM labdhvA zivaM ca jinabhaktirupaiti bhavyaH // 41 // . . . . . . . . . . 323

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Pancastikaya-samgraha jinendradeva kA bhakta samyagdRSTi puruSa aparimita pratiSThA athavA jJAna se sahita indrasamUha kI mahimA ko, mukuTabaddha rAjAoM ke mastakoM se pUjanIya cakravartI ke cakraratna ko aura samasta loka ko nIcA karane vAle tIrthaMkara ke dharmacakra ko prApta kara mokSa ko prApta hotA hai| 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). jo arhatAdi kI bhakti meM lIna hai vaha usI bhava se mokSa ko nahIM pAtA hai - Devotion to the Arhat, etc., does not lead to liberation in the same birth arahaMtasiddhacediyapavayaNabhatto pareNa NiyameNa / jo kuNadi tavokammaM so suralogaM samAdiyadi // 171 // arhatsiddhacaityapravacanabhaktaH pareNa niyamena / yaH karoti tapaHkarma sa suralokaM samAdatte // 171 // anvayArtha - [yaH] jo (jIva) [ arhatsiddhacaityapravacanabhaktaH] arhata, siddha, caitya (aha~tAdi kI pratimA) aura pravacana (zAstra) ke prati bhaktiyukta vartatA huA, [ pareNa niyamena ] parama saMyama sahita [ tapaHkarma ] tapakarma / (taparUpa kArya) [karoti ] karatA hai, [saH] vaha [suralokaM] devaloka ko [samAdatte ] samprApta karatA hai| . . . . . . . . 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 sAkSAt mokSamArga kA sAra vItarAgatA hai, yaha isa zAstra kA tAtparya hai - To be without-attachment (vitaraga) is the direct path to to liberation - tamhA NivvudikAmo rAgaM savvattha kuNadu mA kiMci / so teNa vIdarAgo bhaviyo bhavasAyaraM taradi // 172 // tasmAnnirvRttikAmo rAgaM sarvatra karotu mA kizcit / sa tena vItarAgo bhavyo bhavasAgaraM tarati // 172 // anvayArtha - [ tasmAt ] isaliye [ nirvRttikAmaH ] mokSAbhilASI jIva [ sarvatra ] sarvatra [ kizcit rAgaM] kiJcit bhI rAga [mA karotu] na karo, [tena ] aisA karane se [bhavyaH ] vaha bhavya jIva [vItarAgaH] vItarAga hokara [bhavasAgaraM tarati] bhavasAgara ko taratA hai| 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: vyavahAranizcayo yaH prabudhya tattvena bhavati madhyasthaH / prApnoti dezanAyAH sa eva phalamavikalaM ziSyaH // 8 // jo vAstavika rUpa se vyavahAra naya aura nizcaya naya donoM nayoM ko jAna kara madhyastha ho jAtA hai arthAt kisI eka naya kA sarvathA ekAntI na bana kara apekSAdRSTi se donoM nayoM ko svIkAra karatA hai, vaha hI ziSya upadeza ke sampUrNa phala ko prApta karatA hai| 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 apanI pratijJA kI pUrNatA sUcita karane vAlI isa zAstra kI samApti - This indicates the accomplishment of the pledge made in the beginning - maggappabhAvaNaTuM pavayaNabhattippacodideNa mayA / bhaNiyaM pavayaNasAraM paMcatthiyasaMgahaM suttaM // 173 // mArgaprabhAvanArthaM pravacanabhaktipracoditena mayA / bhaNitaM pravacanasAraM pazcAstikasaMgrahaM sUtram // 173 // anvayArtha - [ pravacanabhaktipracoditena mayA ] pravacana kI bhakti se prerita aise maiMne [mArgaprabhAvAnArthaM ] mArga kI prabhAvanA ke hetu [pravacanasAraM] pravacana ke sArabhUta [ paMcAstikasaMgrahaM sUtram ] paMcAstikAya-saMgraha' sUtra [ bhaNitam ] khaa| 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. isa prakAra AcArya kundakunda viracita paMcAstikAya-saMgraha grantharAja kA nava padArtha mokSamArga prarUpaka nAmaka dvitIya mahA-adhikAra samApta huaa| 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: na zItalAzcandanacandrarazmayo na gAGgamambho na ca hArayaSTayaH / yathA muneste'naghavAkyarazmayaH zamAmbugarbhAH zizirA vipazcitAm // (10-1-46) he bhagavan ! Apa jJAnI (zrI zItalanAtha bhagavAn) kI vItarAgamaI jala se bharI huI va pApa-rahita nirdoSa vacana rUpI kiraNeM bheda-jJAnI jIvoM ko jaisI zItalatA yA sukha-zAnti dene vAlI hotI haiM usa prakAra saMsAra-tApa haraNa karane vAlI na candana hai, na candramA kI kiraNeM haiM, na gaMgA nadI kA jala hai aura na hI motiyoM kI mAlAe~ haiN| 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 gAthA anukramaNikA gAthA --- Verse No. Page 84 166 31 75 315 17 65 132 105 203 agurugalaghugehiM sayA tehiM aguru lahugA aNaMtA tehiM aNNANAdo NANI jadi aNNoNNaM pavisaMtA ditA attA kuNadi sabhAvaM tattha abhivaMdiUNa sirasA arasamarUvamagaMdhaM avvatta arahaMtasiddhacediyapavayaNagaNa arahaMtasiddhacediyapavayaNabhatto arahaMta siddhasAhusu bhattI avibhattamaNaNNattaM davvaguNANaM aMDesu pavaDDhatA gabbhatthA 127 237 166 317 171 324 136 252 45 100 113 218 97 186 124 234 92 180 AgAsakAlajIvA dhammAdhammA AgAsakAlapuggaladhammAdhammesa AgAsaM avagAsaM Adesamettamutto dhAducadukkassa AbhiNisudodhimaNakevalANi Asavadi jeNa puNNaM pAvaM 153 41 92 157 299 1 iMdasadavaMdiyANaM iMdiyakasAyasaNNA --- 141 259 . . . . . . . . . . . . . . . . . . . . . . . . 333

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Pancastikaya-samgraha gAthA --- Verse No. Page 85 168 56 118 221 udayaM jaha macchANaM udayeNa uvasameNa ya uddasamasayamakkhiyamadhukarabhamarA uppattI va viNAso davvassa uvaogo khalu duviho uvabhojjamiMdiehiM ya uvasaMtakhINamoho maggaM 11 24 90 163 139 71 141 102 196 112 217 120 228 81 160 ekko ceva mahappA so ede kAlAgAsA ede jIvaNikAyA paMcavihA ede jIvaNikAyA dehappavicAramassidA eyarasavaNNagaMdhaM do phAsaM evamabhigamma jIvaM aNNehiM evaM kattA bhottA hojaM evaM pavayaNasAraM paMcatthiyasaMgahaM evaM bhAvamabhAvaM bhAvAbhAvaM evaM sado viNAso asado evaM sado viNAso asado jIvassa 123 233 69 138 200 103 21 47 43 54 115 ogADhagADhaNicido poggalakAyehiM 64 131 28 69 kammamalavippamukko u8 logassa kammassAbhAveNa ya savvaNhU 151 285 . . . . . . . . . . . . . . 334

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Index of Verses gAthA --- Verse No. Page 63 130 127 120 87 58 122 kammaM kammaM kuvvadi jadi so kamma pi sagaM kuvvadi seNa kammaM vedayamANo jIvo bhAvaM kammANaM phalamekko ekko kammeNa viNA udayaM jIvassa kAlo tti ya vavadeso kAlo pariNAmabhavo pariNAmo kuvvaM sagaM sahAvaM attA kecitu aNA-vaNNA kodho va jadA mANo mAyA 194 101 100 192 61 126 32 75 138 255 147 khaMdhaM sayalasamatthaM tassa du addhaM khaMdhA ya khaMdhadesA khaMdhapadesA khINe puvvaNibaddhe gadiNAme 74 146 119 226 gadimadhigadassa deho dehAdo 129 241 159 302 cariyaM caradi sagaM so jo cariyA pamAdabahulA kAlussaM 139 256 chakkApakkamajutto uvautto 72 141 94 182 jadi havadi gamaNahedU jadi havadi davvamaNNaM guNado 98 . . . . . . . . . . . . . . . . . . . . . . . . 335

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Pancastikaya-samgraha gAthA --- 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 jamhA uvariTThANaM siddhANaM jamhA kammassa phalaM visayaM jassa jadA khalu puNNaM joge jassa Na vijjadi rAgo doso jassa Na vijjadi rAgo doso moho jassa hidayeNumettaM vA jaha paumarAyarayaNaM khittaM khIre jaha puggaladavvANaM bahuppayArehi jaha havadi dhammadavvaM taha ta jaM suhamasuhamudiNNaM bhAvaM ratto jANadi passadi savvaM icchadi jAdo alogalogo jesiM jAdo sayaM sa cedA savvaNhU jAyadi jIvassevaM bhAvo jIvasahAvaM NANaM appaDihadadaMsaNaM jIvA aNAiNihaNA saMtA jIvAjIvA bhAvA puNNaM pAvaM jIvA puggalakAyA dhammAdhammA jIvA puggalakAyA AyAsaM jIvA puggalakAyA aNNoNNAjIvApuggalakAyA dhammAdhammA jIvA puggalakAyA saha sakkiriyA jIvA saMsAratthA NivvAdA jIvo tti havadi cedA jIvo sahAvaNiyado jUgAguMbhImakkaNapipIliyA je khalu iMdiyagejjhA visayA 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 gAthA --- Verse No. Page --- 163 311 13 128 241 148 280 jeNa vijANadi savvaM pecchadi jesiM atthi sahAo guNehiM jesiM jIvasahAvo Natthi jo khalu saMsArattho jIvo jogaNimittaM gahaNaM jogo jo caradi NAdi pecchadi jo paradavvammi suhaM asuhaM jo savvasaMgamukko NaNNamaNo jo saMvareNa jutto appaTThapasAdhago jo saMvareNa jutto NijjaramANodha 162 310 156 297 158 300 145 274 153 289 36 83 61 88 172 43 96 121 230 49 108 Na kudoci vi uppaNNo jamhA Natthi ciraM vA khippaM mattArahidaM Na ya gacchadi dhammatthI gamaNaM Na viyappadi NANAdo NANI Na hi iMdiyANi jIvA kAyA Na hi so samavAyAdo atyaMtarido NANaM dhaNaM ca kuvvadi dhaNiNaM NANAvaraNAdIyA bhAvA jIveNa NANI NANaM ca sadA Nicco NANavakAso Na NicchayaNayeNa bhaNido tihi NeraiyatiriyamaNuA devA idi 105 45 106 80 158 161 307 55 116 68 136 tamhA kammaM kattA bhAveNa tamhA dhammAdhammA gamaNaTThidikAraNANi --- 95 183 . . . . . . . . . . . . . . . . . . . . . . . . 337

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Pancastikaya-samgraha gAthA --- Verse No. Page --- 169 320 172 326 tamhA NivvudikAmo NissaMgo tamhA NivvudikAmo rAgaM savvattha ti tthAvarataNujogA aNilANalakAiyA tisidaM bubhukkhidaM vA duhidaM te ceva asthikAyA 111 215 137 254 16 164 313 daviyadi gacchadi tAI tAI davvaM sallakkhaNayaM davveNa viNA Na guNA daMsaNaNANacarittANi mokkhamaggo daMsaNaNANasamaggaM jhANaM No daMsaNaNANANi tahA jIvaNibaddhANi dasaNamavi cakkhujudaM acakkhujudamavi devA cauNNikAyA maNuyA 152 288 52 111 42 94 118 224 83 164 160 304 dhammatthikAyamarasaM avaNNagaMdhaM dhammAdIsaddahaNaM sammattaM dhammAdhammAgAsA apudhabbhUdA dhariduM jassa Na sakkaM cittubbhAmaM 96 184 168 319 12 27 Co 144 pajjayavijudaM davvaM davvavijuttA payaDiTThidiaNubhAgappadesabaMdhehiM pANehiM caduhiM jIvadi puDhavI ya udagamagaNI vAuvaNapphadi 73 110 214 . . . . . . . . . . . . . . . 338

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Index of Verses gAthA --- Verse No. Page bAdarasuhumagadANaM khaMdhANaM 76 149 bhAvassa Natthi NAso Natthi bhAvA jIvAdIyA jIvaguNA bhAvo kammaNimitto kammaM puNa bhAvo jadi kammakado attA 125 123 173 329 --- 17 39 maggappabhAvaNaTuM pavayaNabhattippacodideNa maNusattaNeNa NaTTho dehI muNiUNa etadadvaM tadaNugamaNujjado mutto phAsadi muttaM mutto mutteNa moho rAgo doso cittapasAdo 104 201 134 250 131 244 rAgo jassa pasattho aNukaMpAsaMsido 135 251 111 ma 52 vaNNarasagaMdhaphAsA paramANurUvidA vavagadapaNavaNNaraso vavadesA saMThANA saMkhA vijjadi jesiM gamaNaM ThANaM 46 102 174 140 257 saNNAo ya tilessA iMdiyavasadA sattA savvapayatthA savissarUvA saddo khaMdhappabhavo khaMdho 8 18 --- 79 156 . . . . . . . . . . . . . . . . . . . . . . . . 339

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Pancastikaya-samgraha gAthA --- Verse No. Page 170 322 23 109 106 205 107 207 34 79 sapayatthaM titthayaraM abhigadabuddhissa sabbhAvasabhAvANaM jIvANaM samao Nimiso kaTThA kalA samaNamuhuggadamaTuM caduggadiNivAraNaM samavattI samavAo apudhabbhUdo samavAo paMcaNha samau sammattaNANajuttaM cArittaM sammattaM saddahaNaM bhAvANaM savvattha asthi jIvo Na ya savve khalu kammaphalaM thAvarakAyA savvesiM khaMdhANaM jo aMto savvesiM jIvANaM sesANaM sassadamadha ucchedaM bhavvamabhavva saMThANA saMghAdA vaNNarasapphAsagaMdhasaddA saMbukkamAduvAhA saMkhA sippI saMvarajogehiM judo tavehiM jo siya atthi Natthi uhayaM suraNaraNArayatiriyA suhadukkhajANaNA vA hidapariyamma suhapariNAmo puNNaM asuho so ceva jAdi maraNaM jAdi 151 176 37 85 126 237 114 219 144 272 14 29 117 125 222 236 246 132 18 41 150 285 hedumabhAve NiyamA jAyadi hedU caduvviyappo aTThaviyappassa 149 283 . . . . . . . . . . . . . . . . . . . . .. . 340

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INDEX OF SCRIPTURAL EXCERPTS zAstroddharaNa anukramaNikA Name of the Seripture kArikA/zloka/gAthA kramAMka Page 121 Acarya Amrtacandra's Purusarthasiddhyupaya 139 306 --- jIvakRtaM pariNAma (12) --- evamayaM karmakRtairbhAvaira- (14) --- samyaktvabodhacAritralakSaNo (222) --- asamagraM bhAvayato ratnatraya (211) --- ratnatrayamiha heturnirvANasyaiva (220) --- vyavahAranizcayo yaH prabudhya (8) 314 314 Acarya Gunabhadra's --- karotu na ciraM ghoraM tapaH Atmanusasana (212) Acarya Kundakunda's Niyamasara 152 --- tassa muhaggadavayaNaM --- samayAvalibhedeNa du --- NaTThaTTakammabaMdhA --- attAdi attamajhaM attaMtaM --- dhAucaukkassa puNo jaM --- eyarasarUvagaMdhaM dophAsaM --- NiyabhAvaM Navi muccai --- suhaasuhavayaNarayaNaM (8) (31) (72) (26) (25) (27) (97) (120) 154 161 308 311 Acarya Kundakunda's Pravacanasara --- uppAdo ya viNAso --- atthi tti ya Natthi tti --- Na bhavo bhaMgavihINo --- vadivadado taM desaM tassama --- samao du appadeso --- saparaM bAdhAsahidaM --- jAdaM sayaM samattaM (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 kArikA/zloka/gAthA kramAMka Page 88 Acarya Kundakunda's Pravacanasara (contd.) 97 99 133 155 185 193 --- NANaM atthaviyappo kammaM (2-32) --- AdA NANapamANaM NANaM (1-23) --- liMgehiM jehiM davvaM (2-38) AdA kammamalimaso (2-29) --- vaNNarasagaMdhaphAsA vijaMte (2-40) --- logAlogesu Nabho (2-44) --- uppAdo paddhaMso vijjadi (2-50) --- phAso raso ya gaMdho (1-56) --- arasamarUvamagaMdhaM (2-80) --- pariNamadi jadA appA (2-95) --- upayogo yadi hi zubhaH (2-64) --- ratto baMdhadi kammaM muccadi (2-87) saMpajjadi NivvANaM (1-6) --- samasattubaMdhuvaggo (3-41) --- arahaMtAdisu bhattI (3-46) 240 240 245 278 284 295 303 314 Acarya Kundakunda's Samayasara --- edehi ya saMbaMdho jaheva --- jIvAdIsadahaNaM sammattaM --- jIvo carittadaMsaNaNANa- --- sovaNNiyaM pi NiyalaM (2-19-57) (4-11-155) (1-2-2) (4-2-146) 80 209 294 318 --- ruMdhiya chiddasahasse (155) 268 Acarya Mailladhavala's Nayacakko Acarya Nemicandra's --- davvaparivaTTarUvo jo (21) Dravyasamgraha __--- loyAyAsapadese ikkikke (22) --- tikkAle cadupANA (3) --- poMggalakammAdINaM kattA (8) 65 66 . . . . . . . . . . . . . . . 342

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Index of Scriptural Excerpts Name of the Seripture kArikA/zloka/gAthA kramAMka Page 175 Acarya Nemicandra's --- vavahArA suhadukkhaM (9) Dravyasamgraha --- aNugurudehapamANo (10) (Contd.) --- uvaogo duviyappo (4) --- gaipariNayANa dhammo (17) --- ThANajudANa adhammo (18) --- dhammA'dhammA kAlo (20) --- cedaNapariNAmo jo (34) jahakAleNa taveNa ya (36) --- bajjhadi kammaM jeNa du (32) --- bahirabbhaMtarakiriyAroho (46) --- rayaNattayaM Na vaTTai appANaM (40) 179 270 273 279 301 309 Acarya Pujyapada's Istopadesa 47 --- eko'haM nirmamaH zuddho (27) --- badhyate mucyate jIvaH (26) --- saMyamya karaNagrAmamekAgratvena (22) 298 301 (77) 42 Acarya Pujyapada's Samadhitantram 282 AtmanyevAtmadhIranyAM --- prayatnAdAtmano --- evaM tyaktvA bahirvAcaM --- yadagrAhyaM na gRhNAti --- yenAtmA'buddhyatAtmaiva (103) (17) 301 (20) (1) Acarya Samantabhadra's Aptamimamsa --- ghaTamaulisuvarNArthI (59) --- kathaJcit te sadeveSTaM (14) --- syAdvAdaH sarvathaikAntatyAgAt (104) --- dharme dharme'nya evArtho (22) --- kAmAdiprabhavazcitraH (99) --- vizuddhisaMklezAGgaM (95) 243 247 . . . . . . . . . . . . . . 343

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Pancastikaya-samgraha Name of the Scripture kArikA/zloka/gAthA kramAMka Page Acarya Samantabhadra's Ratnakarandakasravakacara anAtmArthaM vinA rAgaiH ---- devendracakramahimA- (8) (41) 6 323 44 Acarya Samantabhadra's Svayambhustotra --- vidhiniSedhazca (5-5-25) ___--- na zItalAzcandanacandrarazmayo (10-1-46) 332 Name of the Scripture sUtra kramAMka Page Acarya Umasvami's Tattvarthasutra 107 119 120 --- guNaparyayavad dravyam (5-38) --- sadravyalakSaNam (5-29) --- utpAdavyayadhrauvyayuktaM sat (5-30) --- vartanApariNAmakriyAH (5-22) --- saMsAriNo muktAzca (2-10) --- upayogo lakSaNam (2-8) --- dravyAzrayA nirguNA guNAH (5-41) --- aupazamikakSAyikau bhAvau (2-1) dvinavASTAdazaikaviMzati- (2-2) nANoH (5-11) --- sparzarasagandhavarNavantaH (5-23) --- niSkriyANi ca (5-7) --- dharmAdharmayoH kRtsne (5-13) gatisthityupagrahau (5-17) --- lokAkAze'vagAhaH (5-12) --- sparzarasagandhavarNa- (2-20) --- zrutamanindriyasya (2-21) --- kAlazca (5-39) 159 162 167 171 173 177 191 191 199 .. . . . . . . . . . . .. . 344

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Index of Scriptural Excerpts Name of the Scripture sUtra kramAMka Page nantasamayaH 199 Acarya Umasvami's Tattvarthasutra (Contd.) 216 281 (5-40) __ --- pRthivyaptejovAyu- (2-13) --- sakaSAyatvAjjIvaH karmaNo (8-2) mohakSayAjjJAnadarzanA- (10-1) --- samyagdarzanajJAnacAritrANi (1-1) --- tattvArthazraddhAnaM (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 ua 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 ea *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 zrImadAcArya kundakunda viracita samayasAra Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION The most profound and sacred exposition in the Jain religious tradition. * Prakrit . Hindi * English zrImadAcArya kundakunda viracita samayasAra Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain 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 zrI amRtacandrasUrI viracita puruSArthasiddhayupAya * Sanskrit * Hindi * English Shri Amritchandra Suri's Purusarthasiddhyupaya (Purushartha Siddhyupaya) Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasUri-viracita Foreword by: Acharya 108 Vidyanand Muni puruSArthasiddhayupAya English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Published: 2012 Hard Bound * Printed on NS Maplitho Paper * Pages: xvi + 191 . Size: 16 x 22.5 cm ISBN 81-903639-4-8 Rs. 350/ Shri Amritchandra Suri's Purusarthasiddhyupaya is a matchless Jaina text that deals with the conduct required of the householder (sravaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex issues such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism - noninjury or ahimsa-has been explained in detail in the book. @ @ . . . . . . . . . . 348

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Acarya Nemichandra's Dravyasamgraha With Authentic Explanatory Notes AcArya nemicandra viracita dravyasagraha Acarya Nemichandra's Dravyasamgraha Also: Dravya Sangraha, Dravya Samgraha) With Authentic Explanatory Notes * Prakrit. Hindi * English AcArya nemicandra viracita dravyasaMgraha 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 AcArya pUjyapAda viracita iSTopadeza Acarya Pujyapada's Istopadesa - THE GOLDEN DISCOURSE AcArya pUjyapAda viracita iSTopadeza * Sanskrit . English Foreword by: Acarya 108 Vidyanand Muni By: Vijay K. Jain Foreword by: Acarya 108 Vidyanand Muni * Published: 2014 * Hard Bound * Printed on NS Maplitho Paper * Pages: xvi + 152 * Size: 16 x 22.5 cm VIJAY K. JAIN ISBN 81-903639-6-4 Rs. 450/ His Holiness Acarya Pujyapada, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina 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 AcArya samantabhadra viracita svayambhUstotra Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara AcArya samantabhadra viracita svayambhUstotra * Sanskrit . Hindi English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain * Published: 2015 Hard Bound Printed on NS Maplitho Paper Pages: xxiv + 220 * Size: 16 x 22.5 cm Divine Blessings: Acarya 108 Vidyanand Muni VIJAY K. JAIN ISBN 81-903639-7-2 Rs. 500/ Acarya Samantabhadra's Svayambhustotra (circa 2nd century CE) is a fine composition in Sanskrit dedicated to the adoration of the Twenty-four Tirthankara, the Most Worshipful Supreme Beings. Through its 143 verses Svayambhustotra not only enriches reader's devotion, knowledge, and conduct but also frees his mind from blind faith and superstitions. Rid of ignorance and established firmly in right faith, he experiences ineffable tranquility and equanimity. The book has two useful Appendices. Appendix-1 attempts to familiarize the reader with the divisions of empirical time that are used extensively in Jaina cosmology. Appendix-2 provides a glimpse of life stories, adapted from authentic Jaina texts, of the Twenty-four Tirthankara. . . . . . . . . . . 351

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

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Acarya Kundakunda's Pravacanasara - Essence of the Doctrine AcArya kundakunda viracita pravacanasAra Acarya Kundakunda's Pravacanasara - Essence of the Doctrine AcArya kundakunda viracita pravacanasAra * Prakrit . Sanskrit * Hindi English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: 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 AcArya umAsvAmI viracita Acarya Umasvami's tattvArthasUtra Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi ( aMgrejI vyAkhyA srota - AcArya AcArya umAsvAmI viracita pUjyapAda viracita sarvArthasiddhi) tattvArthasUtra (aMgrejI vyAkhyA strota - AcArya pUjyapAda viracita sarvArthasiddhi) * Sanskrit * Hindi * English Divine Blessings: Acarya 108 Vidyananda Muni By: Vijay K. Jain parasparopagraho jIvAnAm * 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) AcArya kundakunda viracita niyamasAra (9THIfuTC 31104 Hea) Acarya Kundakunda's Niyamasara - The Essence of Soul-adoration (With Authentic Explanatory Notes) AcArya kundakunda viracita niyamasAra (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 AcArya guNabhadra viracita AtmAnuzAsana Acarya Gunabhadra's Atmanusasana - Precept on the Soul AcArya guNabhadra viracita AtmAnuzAsana * 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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alagAyA ritudanagara jAnumAnamA bhUtArthoSa umANasaMjaya kesAyanomomAjamAdhamama mitA ke buvAlamArga sAno bhanI nirojana sarvaupA amAmavana kA bhIramaNikAnamA sanAdhInazAna momAjIpuruSamApanayojAte jamagramAga ke bhUtArtha nizema ko jAjarIjI sAyana ko maarnausaa| jaina minAka kAra dharma mAnazAroM bhAina udadezya bhI mAna mAnanda kA aupara kAramAnanda avarNa meM lIna ho jama, anya kora bhautimA upadezmanIle mAnavikAsavAdI darzana ko to koI nikammanIna-pAnako sAmAnma nibhAyI banine kucara ko janma saMsA nahIM dI jA sakatI jainagama pAra bhoM meM vibhakta mnumog| karamAnubhoga mAnayoga, btmaanuyog| bhAno bhanumoga darabama-svarobhI meM pAna karAteninumAna se bhinna hokara apanI jI apanImAnI karanA hai| sAta aramAna jagana meM digambarAcArya bhagavAna kI palaM de tuma bhuta sujana hai Age caurAmI mAra rAyokA sujanana bhAgIramarIkesAyaka-goSakovardhanAna nibhAunamAragamoM meM saMcAvijayApa eka anUThA visaravAyojana karane jAnA kAmajapI rAtpanimasAla sAno kAryacakitAra kI simAmA bhI saja-manana vidhi-nimAmi Ana-bhAgamA AramArAmAra kAyama milA TImAmalA bhagavada nAcAyI bhaitabanDaramAnI evaM AdhI jayaronalAmI bimAritakAma' ApAtake yadA rassamo sonakara jagati ke jIpoM para mAra sakAra bhidhAreM mAmI tIrthakara mAra bhAcAryo kI niyuha vima- dezanA adhimAna ke kistAmArane mAralI bhApa saMbakajagakatAri-bhAratIya bhASAmosejavirAjanoM ke lie bhI mizatAkA sAdhana banena bhavana-se sukata mAnIvarI carA ArAdhaka sarala svAsAnIcarabhAnakI vivAnI nijamana jI ke gAne parAna saMcAritakAma ke pramoM ko jamA, bhImAmA ke bakara kAmAmamekara prAMjala agrejI anuvAda kara nijAmana manomAnAsana kA ucolana kara jina mahimA ko pahoMcoM jImita kara diyA bhIke jaina mI malAsIya hai ki rAta Aramastiti apAbhavAnI gAjAvAna karate rhe| sarva ke nAma diyA gayA hAla bhavanamAnanA jota kA paaspiismaatin| namAjamA jaina darzanazAsthAnI vihike nika mimA AmA ramAjajojojAnanabhAga jagA auranajaramA.samAjamA sAmAna sA namaH nayAmAnAmA bhAratIya mAvatI sAmAna na sAinoM kI mAne nidhana zAmAmonADona minihAroM ke nizAcarI bhAratamA kA anurAgIyAmakI mihikAmabhakta uti Arama evaM samasyATegotra se samApana samAra sApaka bhAra mApaka bhISmAnA upekSA ajAna kI niziTega mAremamA bika yA mara bhAvoM ko upekSA sAmaramaTI bhUmAmA kA phala samprati adhyAtma jagata meM digambarAcArya bhagavan zrI kundakunda deva anupama zruta-sRjaka haiM, Apane caurAsI pAhuDa (graMthoM) kA sRjana kara vAgIzvarI ke samyak-koSa ko vardhamAna kiyA hai| unake pAhuDa graMthoM meM paMcAstikAya eka anUThA vizvatattva kA udyotana karane vAlA kAlajayI graMtha hai, jisameM sAta tattva, nau padArtha, paMcAstikAya kI vizada vyAkhyA kI hai| sat-asat, vidhi-niSedha, bhAva-abhAva, abhAva-bhAva, bhAvAbhAva kA vyAkhyAna kiyA hai| TIkAkartA bhagavad AcArya zrI amRtacandra svAmI evaM AcArya zrI jayasena svAmI ne 'paMcAstikAya' graMtharAja ke gUDha rahasya ko kholakara jagati ke jIvoM para mahat upakAra kiyA hai| - zramaNAcArya vizuddhasAgara muni ISBN 978-81-932726-5-7 Rs.: 750/ vikalpa Vikalp Printers