Philosophy of Nine Reals

Author(s): Sunandaben Vohra
Publisher: Shantilal V Desai
Catalog link: https://jainqq.org/explore/006560/1

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SIMPLE INTRODUCTON TO
THE PHILOSOPHY
OF
NINE REALS
COMPILED BY SUNANDABEN VOHORA
TRANSLATED BY NAGIN J. SHAH

www
M&RABIAN SEA
INDLAWES
JAY

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SIMPLE INTRODUCTON

TO
THE PHILOSOPHY
OF
NINE REALS
(ILLUSTRATED)
Compiled by Sunandaben Vohora
Translated by Nagin J. Shah
Inspired by Rev. Acarya Sri Bhadrankarasuri Mahurujaji
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Publisher : Shri Shantilal V. Desai
'Samkit Villa', Dr. Yagnik Road. Opp.Janakpuri hall. Rajkot : 360001
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First Edition : 1993 in Price : 20:00 Available at:
Sunandaben Vohora 5, Mahavir Society, Ellisbridge. Ahmedabad 380007. Phone No. 77954. (5 to 7 PM.) Daxaben Mehta 39, Manekbag Society. Surendra Mangaldas Road. Ahmedabad.380015. Phone No. 407910 (6 TO 8 PM) Shri Shantilal V. Desai Samkit Villa'. Dr. Yagnik Road, Rajkot-360001. Kumarbhai Bhimani 13139, J. M. Compound. 3rd Bhoivado, Bombay - 400002 Tel. 8557013. (4 To 7 PM)
Printing by:
Laser typeset: Bhikhabhai S. Patel
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Rusabhdev Appartments, 14, Ajay Estate, Nr. Union Bank Opp. Rajnagar Complex, Dudheshwar Road, Ahmedabad. Narayannagar Road, Phone : 386294
Ahmedabad.

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I
PREFACE
The present tiny work is the English rendering of the first part of my Gujarati work entitled 'Nava Tattvano Sarala Paricaya' (Simple Introduction to the Philosophy of Nine Reals). It is meant for the beginners. The second part is for the advanced students.
This English booklet contains the primary, simple and brief exposition of the nine reals. Those who have some knowledge of the philosophy are advised to study the work. is not easy to understand the serene philosophy. But on that account one should not put the book on the shelf, without making any effort or attempt to read and understand it. Such an attitude is wrong and unwholesome. It does not remove the M veils covering knowledge. We have performed so many difficult tasks in the world. Now we should make attempts in this field also so that we may gain rare realisation of the true nature of the soul. This realisation is the only means to the removal of all miseries as well as to the attainment of happiness. Faith in and the conviction of the spiritual truths leads to this realisation.
All great men have secured true happiness through the instrumentality of right faith. In future many living beings will attain true happiness by means of right faith. And in the present we should cultivate right faith in the spiritual truths. Philosophy gives good thoughts and religion rules of good conduct. The cooperation of the two causes the manifestation of right faith and right conviction.
Right faith or conviction is very difficult to attain. It can be attained by the grace of Lord whose nature is infinite bliss. The English translation of Part-2 will be done hereafter. This book contains the translation of Part-1 only. Towards the end of the book, both English and Gujarati have been placed together; that is only for reading Gujarati and English together.
Sunandaben Vohora

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INTRODUCTION All very well know that the omniscient Lord has propounded the nine reals. His principal direct disciples composed basic scriptures embodying his preachings. Later on revered spiritual teachers wrote systematic philosophical works on the basis of traditional learning. The saint-scholars composed treatises in simple language and style to make the philosophy easily understandable to the people. Fortunately! got an opportunity to learn from pundits the philosophy of nine reals. Thereby I came to know the sublime philosophy. As a result, my faith in the religion became firm. As I came to know the secrets of this philosophy, I realised the greatness of the omniscience of the Lord; and I understood as to how greatly we are put under obligation of the Lord. Faith in the philosophy of nine reals embodies the total happiness of the entire world. This statement is not improper, nor does it contain exaggeration. This faith is the seed of liberation.
Are we capable of rewarding the Lord for the good he has done to us? And what could be the reward for the Lord who is absolutely free from all desires and attachment ? Yet I had a good and auspicious feeling: 'May others avail themselves of the benefits derived from the study of this sublime philosophy.' Luckily I saw someone carrying the book 'Tattvajñāna Pravesika' (old edition) written by Rev. Acārya Kalapūrņasüri. When I procured it for myself, I was greatly pleased to read it page by page. And I found that it was written in a simple and popular style. I thought if its study could lead to the awakening of faith in the philosophy of nine reals in the aspirants, then the philosophy would certainly relieve them of the miseries of struggles and conflicts in life.

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In the year 1986-87 there arose an opportunity for me to visit foreign countries. I carried the book with me. And there in those countries I introduced it to the persons who were desirous of good and religious company. Gradually; I ordered 500 copies of the book. I conducted classes and taught it in Africa, London, Bombay, Ahmedabad, wherever and whenever I got the opportunity. This auspicious activity has brought the spiritual good to me and also to others.
Fortunately in 1988 I went on a pilgrimage. There I had an opportunity to see the acarya in person. I devotionally paid my respects to him. He guided me as to how to teach the book. He was pleased with my work. For me his pleasure was blessings. On account of his blessings I studied and taught the book again and again. Many aspirants found in their heart an awakening of faith in the philosophy. And they related their experience that the study of the philosophy had certainly transformed their material and miserable life into the spiritual and blissful life.
Owing to my past auspicious karma, I could often go to pay my homage to Rev. Acarya Bhadrankara Surte rail. On the basis of his own experience, he guided me whenever I found any difficulty in understanding the meaning and purport of the statements as also in understanding the deep secrets of the philosophy. On some such occasion he naturally suggested that I should write a book on the philosophy of nine reals and teach it, considering my style and presentation to be lucid and simple. I took the suggestion of the saint to be a command and considered it to be my duty to execute it. Yet I expressed my doubt: 'Sire! great monks, pundits and scholars have written many works and commentaries. I am not well versed in the

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subject. Shall I not find it difficult to write a book on the in subject?' He advised me to read twice or thrice Rev. Shri
Udayaratnasūriji's detailed exposition of the philosophy of nine reals. And he asked me to consult him whenever I came across some difficult and knotty points which I could not understand. I strictly followed his advice. Then I made an attempt at writing. There was grace and kindness in his suggestion. Thus obeying his command I started writing. In fact, it is a compilation or copy. In the beginning I was diffident. But luckily I received proper guidance from the learned and virtuous nun Shri Nandivasū, a senior pupil of Rev. Shri Lūvanvusri, who stayed then in Ahmedabad for the four months of rainy season. Her assistance made me confident. Again I acknowledge that there is nothing new or original in this work. It is a mere compilation. I crave the indulgence of the readers if there is any defect in the book due to my little knowledge and intellect. The learned are requested to correct the mistakes.
Thave utilised the following works in writing this book: (1) "Nuvatattva-Vistarārtha' by Rev. Ac.
Udavaratnasūriji (2) 'Tatt ajñāna Pravesika' by Rev. Ac.
Kalāpūrņasūrišvaraji (3) "Tuttūrthusūtra' by Pt. Shri Sukhlalji
(4) 'Sacitra Navatarna' (compilation of pictures) by Rev. Muni Shri Jitendravijavaji.
In fact, writing and study of religious works is a form of austerity. The present age is the age of reason. Yet the intelligent men of this age are not able to find out the means to the attainment of true happiness. This is really suprising. With the development of science, there has been an increase

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of miseries due to greed and discontent. Miseries can be removed not by sharpening intellect but by purifying it. It is only through the study of the philosophy of nine reals and faith in it, that the objective of purifying the intellect is achieved. In other words, the key to true happiness can be obtained through the faith in the philosophy of nine reals. All those who desire to attain Ultimate Release will certainly gain unprecedented spiritual benefit if they study this philosophy of nine reals with respect and faith.
A man with little knowledge proudly thinks that he knows everything and feels that he surpasses all in knowledge. But when he comes in contact with the learned saint, he at once realises that he possesses very little knowledge.
With the benevolent blessings of guruji, three editions of the book, 'A Simple Introduction to the Nine Reals' have been published in Gujarati through the 'Trikamlal Mahasukhram Trust'. For the last two years, many with a quest for knowledge, keenly desired that this book be translated into English. Moreover, Shri Shantilal Desai of Rajkot was also extremely interested in the English translation of this book. There was a delay of two years in the implementation of this keen desire owing to the translation difficulties. Coincidentally, Shri Naginbhai Shah, cordially volunteered to undertake this task despite his heavy work-load and busy schedule. It is due to his kind assistance that this book has been published in English.
The publication expenses of this book in English have been borne by Shri Shantilal Desai & family and I am thankful to them for the same.
Sunandabahen

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Expression of Gratitude
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| gratefully acknowledge the assistance received in the publication of the present work. (1) Rev. Ac. Shri Bhadrankarasurišvaraji who
inspired and encouraged me to write the
work. (2) Rev. Āc. Shri Kalăpurņa sūrīšvaraji. (3) Learned nun Shri Nandiyuśāji who offered
me guidance. (4) The authors whose works I utilised directly or
indirectly (5) Rev. Muni Shri Jitendravijayaji whose work
Sacitra Narutanva' (a compilation of pic
tures) I have utilised. (6) In publishing this edition full expenses are
borne by Shri Shantilal V. Desai. (7) I am grateful to Shri Naginbhai J. Shah for
translating this book. (8) I am thankful to all those aspirants who
receive the work with love.

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CONTENTS
PRIMARY SECTION Lesson: 1 Nine Reals Lesson : 2 First Consideration about
Nine Reals -
Discrimination Bu Lesson : 3 1, Soul Real - How are
Worldly Souls Classified ? Lesson: 4 Ten Life-forces of Worldly Souls Lesson: 5 2, Non-soul Real Lesson : 6 Six Constituent Substances
of the World Lesson: 7 Nature of Colour,
etc. found in Matter
(Pudgala) Lesson: 8 3, Auspicious Karmic Matter -
A Real Lesson: 9 4, Inauspicious Karmic Matter -
A Real Lesson : 10 5,Inflow of Karmic Matter -
A Real Lesson: 11 6, Stoppage of the
Inflow of Karmic Matter -
A Real o Lesson: 12 7, Partial Dissociation of
the Bound Karmic
Matter - A Real Lesson : 138, Bondage - A Real Lesson: 14 9, Liberation - A Real

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ક્રમ
શ્રી સુનંદાબેન વોહોરા લિખીત શિષ્ટ સાહિત્યની સૂચિ (આધ્યાત્મિક તથા તાત્ત્વિક અભ્યાસ સભર સાહિત્ય) પુસ્તકનું નામ. શ્રી કલ્પસૂત્ર કથાસાર સચિત્ર. લબ્ધિતણા ભંડાર (ગુરુ ગૌતમસ્વામીની જીવન કથા) શાંતિ પથ દર્શન ભાગ-૧ તાત્ત્વિક દૃષ્ટિનો ગ્રંથ. શાંતિ પથ દર્શન ભાગ-૨ સાધના દૃષ્ટિનો ગ્રંથ. ધ્યાન એક પરિશીલન, ધ્યાન અંગે સરળ સમજ શું કરવાથી પોતે સુખી, આધ્યાત્મિક લેખો સુખી જીવનની ચાવી તમારા હાથમાં નવતત્ત્વનો સરળ પરિચય (અભ્યાસ વર્ગ માટે સચિત્ર) જીવસૃષ્ટિનું પરિજ્ઞાન (અભ્યાસ વર્ગ માટે સચિત્ર) મન મંદિરની મહેલાતો ધાર્મિક લેખો ગુણ ગુંજન - પ્રભાવના માટેની નાની પુસ્તિકાઓ ગુણ પાંત્રીસી માર્ગાનુસારિના ગુણો પુસ્તિકાઓ શાલિભદ્રની કથા પુસ્તિકાઓ નિઃ શલ્યો વ્રતી પુસ્તિકાઓ અંતરનાદ ભક્તિગીત સ્તવનો હાલ છપાઈ રહ્યાં છે. સ્વનું નિરીક્ષણ - પરીક્ષણ અંતરની કેડીએ કે ને અજવાળો મુક્તિબીજ (સમ્યગદર્શન)
૧૫
૨૦
સુનંદાબહેન વહોરા દક્ષાબહેન મહેતા ૫, મહાવીર સોસાયટી ૩૯, માણેકબાગ સોસાયટી, એલિસ બ્રિીજ અમદાવાદ-૭ સુરેન્દ્ર મંગળદાસ રોડ, અમદાવાદ-૧૫ ફોન ૭૭૯૫૪ સાંજે ૫ થી ૭ ફોન ૪૦૦૯૧૦ સાંજે ૬ થી ૮
ધાર્મિક વિવિધ વિષયોની કેસેટ મળી શકશે.
TO 10 1000 1000

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PRIMARY SECTION
LESSONT
Who am I? I am a sentient being, a soul.
What is my nature ? i am of the nature of existence, sentience and bliss. I am encaged in a body due to my association with the subtle karmic' matter. By naturel am distinct and different from the body, etc.
What is the defining characteristic of a soul? The defining characteristic of a soul is sentience.
What is a soul?
A soul is a real.
How many reals are there? There are two fundamental reals - soul and non-soul. To make them understandable, the omniscient Lord has expanded them into nine reals and then
expounded them.
What is the use of knowing them ? Having known their true nature and putting faith in
them one becomes free from birth, death, etc.
Faith in the nine reals is called Samyagdarśana (right faith).
An adjective formed from the noun 'karma'. 'Karma' has two meanings - (1) action or deed and (2) fine material particles that are attracted towards a soul due to its action or deed. Here the second meening of 'Karma' is intended.
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One should know nine reals, viz. soul, non-soul, auspicious karmic matter, inauspicious karmic matter, inflow of karmic matter, stoppage of the inflow, partial dissociation of karmic matter, bondage of soul with karmic matter and total dissociation of karmic matter.
Explanation
Names of Reals
1. Jiva (Soul)
It is characterised by sentience. It assumes life-forces. It has two cognitive faculties knowledge and intuition (in-sight). Following are its examples - human beings, celestial beings, animals, birds etc.
2. Ajiva (Non-Soul) It is bereft of sentience. It is incapable of assuming life-forces. It has no cognitive faculties. Following are its examples - clothes, vessels, cots, stools, vehicles, etc. Karmic material particles which cause pleasant experience are considered to be auspicious..
Karmic material particles which cause unpleasant experience are considered to be inauspicious.
3.Punya (Asupicious karmic
matter)
Nine Reals
4.Papa (Inauspicious karmic matter)

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Names of Reals
5.Aśrava (Inflow
of karmic
matter)
6.Samvara (Stopp
age of the inflow
of karmic
matter)
7.Nirjară (Partial
dissociation of
karmic matter)
8. Bandha
(Bondage)
9. Mokşa (Total dissociation
of karmic
Doors for or causes of the inflow of karmic matter. They are wrong
faith etc.

Stoppage of the inflow of karmic matter, effected by self-control etc.
matter from soul) | soul.
Explanation
Partial dissociation of karmic matter from soul, effected by penance, etc.
Interpenetration of karmic material particles and space-points of soul like the interpenetration of milk and water.
Total dissociation of karmic
matter from soul, which leads to the manifestation of pure nature of
These nine reals present the undistorted true worldview. Structure and order of the world are governed by its own natural principles, requiring no external agent. The nine reals make us understand the two fundamental reals, viz. soul and non-soul. If a soul knows these nine
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reals as they are, it can become free from afflictions and miseries. The cycle of birth and death continues so long as the soulis associated with karmic matter-auspicious or inauspicious. As soon as this auspicious and inauspicious karmic matter is completely dissociated from the soul, the latter attains its natural state of freedom, emancipation.
A soul, when in the state of ignorance, causes auspicious karmas, inauspicious karmas, inflow of karmic matter and bondage. On the other hand, it, while in the state of knowledge, causes stoppage of the inflow of karmic matter, partial and total dissociation of karmic matter from itself. Having faith in the ninereals and having known soul alone to be worthy of attainment, one regains union of one's soul with its pure state, that is,freedom - Emancipation
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LESSON 2
FIRST CONSIDERATION ABOUT NINE REALS
DISCRIMINATION To cultivate and strengthen our faith in the nine reals, three types of discrimination are necessary, viz. 1. discrimination of what should be known, 2. discrimination of what should be attained (accepted) and 3. discrimination of what should be abandoned.
Name
Definition Those that should be known
Reals Soul and Non-soul
jieya
upādeya
Those that should | Auspicious karmas, be attained Stoppage of the inflow
of karmic matter, Partial dissociation of karmic matter, Total dissociation of karmic
matter. Those that should Inauspicious karmas, be abandoned Inflow of the karmic
matter, Bondage of karmic matter with soul
heya
Special Note: Auspicious karmic matter (punya) is neither any power nor any quality of soul. It is the result of the auspicious activity of the soul, which, in turn, is the result of the auspicious internal state of the soul. Thus auspicious karmic matter is nothing but auspicious inflow. And all inflow - whatever be its kind - should be aban

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doned. Then, why is the auspicious karmic matter regarded as that which should be accepted (attained) ?
True, from the trascendental standpoint auspicious karmic matter is what should be abandoned. But in our journey on the path of Religion, a human body and other favourable circumstances are gained due to the instrumentality of this auspicious karmic matter. So, from the practical standpiontitis regarded as worthy of attainment. And this auspicious karmic matter is caused by the auspicious states of soul. Hence these states too are ultimately to be abandoned. But to remain away and free from the inauspicious states, first it is necessary to cultivate and give way to the auspicious states. They are like a guide. After reaching the destination they lose their utility and therefore they automatically dissociate themselves from the soul. They are simply a means to emancipation and not an end itself. The direct cause of emancipation is pure states of the soul, while its remote cause is auspicious states of the soul. Thus auspicious states constitute somehow the first stage of the pure states. In fact, stoppage of the inflow of karmic matter and the partial dissociation of karmic matter are caused by the auspicious states of soul. And as these auspicious states are soul's powers, they are regarded as aspects of the soul.
In the universe there are two fundamental reals, viz. soul and non-soul. Nine reals are nothing but their expansion. Four reals are included in the soul. They are soul, stoppage of the inflow, partial dissociation and total dissociation. Five reals are included in the non-soul. They are non-soul, auspicious karmas, inauspicious karmas, inflow and bondage. The real called auspicious karma is put under the head of non-soul because it is not a state of the soul; but it is the auspicious inflow.
யாயபட 6 யயயயயயய

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LESSON 3
HOW WORLDLY SOULS CLASSIFIED ?
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One class : All worldly souls come under one broad class when the principle of classification is sentiency. All worldly souls are uniform in the sense that they all possess the common quality sentiency.
Two classes : Mobile and immobile. Here the principle of classification is voluntary motion.
Three classes : Female, Male and Neuter. Here the principle of classification is sex.
Four classes : Celestial, human, animal and infernal. Here the principle of classification is life-species.
Five classes : One-sensed, two-sensed, threesensed, four-sensed and five-sensed. Here the principle of classification is number of sense-organs.
Six classes : Earth-bodied, water-bodied, fire-bodied, air-bodied, plant-bodied and mobile-bodied. The first five are immobile worldly souls.
Mobile : Those that are capable of moving voluntarily from one place to another in order to avoid harassment and torture. They possess two senses to five senses.
Immobile : Those that cannot have the ability to move and hence cannot move even though they are harassed and tortured. Under this class fall all worldly souls from the subtle lowest living beings called nigoda to all one-sensed living beings, viz. earth-bodied, waterbodied, fire-bodied, air-bodied and plant-bodied.
One-sensed worldly souls Those which exist together with many others in a common plant body.
Those which exist one each in one plant body only. That is, here one plant body is having one soul only.

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One-sensed worldly souls: all kinds of live earth, all kinds of water, fire, air and plants.
Worldly souls which exist one each in one plant body only: all kinds of fruits and vegetables.
Worldly souls which exist together with many others in a common plant body: all kinds of roots and bulbs. Two-sensed worldly souls
A conch-shell, a shell, a guineaworm, an earthworm, a woodworm, a coiled-worm and a cowrie. Three-sensed worldly souls
A bug, a white louse, a larva, a tick, a snail, a black louse, a big black ant, a white ant.
Four-sensed worldly souls
A butter-fly, a fly, a spider, a scorpion, a cockroach, a locust, a mosquito and a black bee.
Five-sensed worldly souls having mind
(a) Aquatic: A crocodile, a frog, a fish, a crab, an octaped, a seal fish, a tortoise, a whale
(b) Those that move on land: A gorilla, a monkey, a house-lizard, a mongoose, an iguana, an elephant, a python, a cow, a lion, a horse.
(c) Those that move in the sky birds, bats.
All kinds of worldly souls are covered by the four classes or groups, viz. a class of celestial living beings, that of human beings, that of animal beings and that of hellish beings.
Liberated souls do not have body but they do have the form of the body which they left at the time of their emancipation.

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LESSON 4
TEN LIFE-FORCES OF WORLDLY SOULS
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What is a life-force ? The instrument which makes living of a worldly soul possible is the life-force. It is of two kinds - external and internal. External life-force is external to soul, while the internal one is integral to the soul and constitutes the nature of it. Worldly souls possess life-force of both these types. On the other hand, liberated souls possess internal life-force alone, and that too of pure type alone.
External life-forces Internal life-forces Senses
5 1 Intuition (Insight) Powers (mental,
1 Knowledge vocal and
1 Conduct bodily)
3
(Non-attachment) Respiration
1 1 Energy Duration of life
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The tactile, the gustatory, the olfactory, the visual and the auditory - these are the names of the five senses. Three powers: mental power, vocal power, bodily power.

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LESSON 5 NON-SOUL REAL
What is a real called non-soul? Non-soul is that which is not soul. Thus it is insentient. Matter is insentient; it is not soul. Cots, wooden seats, clothes, vessels, tables, chairs, houses, cities etc. are instances of matter. These instances or forms of matter we can see. But besides matter there are other non-soul reals which are not amenable to our visual cognition; they are invisible. Like a silent servant they serve us without our knowledge. They pervade the whole universe. The non-soul real is well known as the non-soul substance. Non-soul substances are of five kinds.
Names
1
2
3
4
5
Dharmastikaya (Medium of motion) Adharmastikaya (Medium of rest)
Äkāsāstikāya (Space)
Pudgala (Matter)
Kāla (Time)
Defining characteristic It assists souls and matter to

move.
It assists souls and matter to rest.
It provides room to all substances.
Matter is endowed with colour, taste, smell and touch.
Time assists souls and
matter to undergo change.
'Astikaya' is a compound of two words, viz. 'asti' meaning space-point and 'kāya' meaning a collection of units which are combined. Thus the term 'astikāya' means a substance having a collection of space-points well combined with one another. Hence the term ultimately means a substance having extension. Soul, Medium of motion, Medium of rest, Space and Matter are substances having extension (astikāya). Time has one space-point only and hence it has no extension. So, Time is not regarded as an astikāya. It is a substance without extension.
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SIX CONSTITUENT SUBSTANCES OF THE WORLD
The world is constituted of six substances. The activity of these substances is natural to them. It is neither imparted nor initiated nor generated by some agent, that is, God. They pervade the entire world. And they undergo change every moment in accordance with their qualities. There is no agent who creates or destroys the world. The world governs itself, requiring no agent. Its constituent six substances having natural dynamism help the world sustain and govern itself.
Names of six substances: 1. Jivāstikāya (Soul substance), 2. Pudgalastikaya (Matter substance), 3. Dharmastikaya (Substance-serving-as-a-medium-ofmotion), 4. Adharmāstikāya (Substance-serving-as-a-medium-of-rest), 5. Ākāṣāstikāya (Space substance), 6. Kala (Time substance).
|I Astikāya Dravyas (Substances having extension)
Classifications of Substances
1 Jivastikāya
2 Dharmastikaya
3 Adharmastikaya
4 Akäsästikaya
5 Pudgalāstikaya II Jada dravyas (Insentient substances)
1 Dharmastikāya
2 Adharmastikaya
3 Akāśāstikāya
LESSON 6
4 Pudgalāstikāya 5 Kāla

00
Anastikaya Dravyas
(Extensionless Substances) 1 Kala
Cetana Dravyas (sentient substances) 1 Jivāstikāya
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Rūpi Dravyas (Substances having plıysical qualities colour etc.) 1 Pudgalāstikāya
Aripi Dravyas (Substances devoid of physical qualities colour etc.) 1 Swastikaya 2 Dharmastikaya 3 Adharmāstikaya 4 Akāśāstikāya 5 Kala
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Substances devoid of physical qualities are known through their special characteristic function they perform. As for instance, the special function of Dharmastikāya is to act as an occasioning cause for the motion of souls and matter. Jiva (soul) is known as distinct and different from non-soul substances by its special characteristic, viz. sentiency. The characteristic uriipitva (absence of physical qualities) is a common characteristic of five arūpi substances that are included in the class of non-soul substances. Only one member of this class, viz. Pudgala (Matter) substance is rūpi (possessed of physical qualities). That it is rūpi is known through our senses.
The term “pudgala' contains two verbal roots, viz. 'pud' meaning to grow, to develop' and 'gala' meaning 'to decay'. The pudgala substance is so called because it is perishable.
Kāla is not included in the class of aslikāya substances because it has only one space-point. Soul is not included in the class of non-soul substances because it is sentient. Pudgala is not included in the class of arūpi substances because it has physical qualities like colour, form, etc.
ΧΑΧΑΧΑΧΧΧ ΧΧ ΙΟΥΣΤΙΝΙΑΚΟΣ
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LESSON 7 NATURE OF COLOUR ETC FOUND IN MATTER
(PUDGALA)
Name
Meaning
Illustation
Krsna Nila Lolita
Five colours Black Blue Red
3
Collyrium Feather of a peacock Fied dye got from roots of madder Turmeric White conch
Haridra Sveta
Yellow White
Five Tastes Pungent
1
Tikta
Karuka Kaşaya
Bitter Astringent
Dry ginger, Black pepper Nimb tree Fruit of the Emblic Myrobalan Tamarind fruit Sugar
Amla Madhura
Sour Sweet
Eight Touches Cold Hot Unctuous Arid Light
Ice Fire Oil Ashes
Sita Usna Snigdha Ruksa
Laghu Guru Mrdu Karkasa
Na ovo AWN
Heavy
Cotton Iron Butter Blade of a saw
Soft Rough
Two Smells Good smell Bad smell
Surabhigandha Durabhigandha
Musk Garlic
All these physical qualities are found in Matter alone." Other substances being arūpi do not have any physical quality. Pudgala (Matter) alone is the rūpi substance.
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LESSON 8
AUSPICIOUS KARMIC MATTER - A REAL
Auspicious karmic matter is attracted and bound by the soul through the instrumentality of auspicious internal states of the soul. When this auspicious karmic matter rises to give its fruits, one attains things causing pleasure. When the excellent auspicious karmic matter rises to give its fruits, one attains Religion.
What type of pleasure do you desire? Do you desire the momentary worldly pleasure ? Or, do you desire the eternal pleasure of liberation ?
Auspicious karmic matter is the means to worldly pleasure. On the other hand, knowledge is the means to the pleasure of liberation. And the excellent auspicious karmic matter acts as a guide in our journey on the path leading to liberation. To acquire such excellent auspicious karmic matter, one should worship the true Makerof-the-Path-of-Religion, devote oneself to the service of the true spiritual guide and sincerely practise the true Religion, keeping in view the ultimate goal, viz. liberation.
Causes of the bondage of auspicious karmic matter: offering donation to the worthy, worship of Supreme Spiritual Victor and Founder of the Path of Religion, service of the spiritual guides and elders, mental, vocal and bodily wholesome activity, rendering help and assistance to the miserable and poor after having known their needs, and practice of universal love.
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LESSON 9 INAUSPICIOUS KARMIC MATTER - A REAL
The inauspicious karmic matter is bound by soul through internal inauspicious states of the soul. When the inauspicious karmic matter rises to give its fruits, the soul experiences miseries of various kind, it continues to transmigrate in all the four broad life-species, does not attain pleasure and Religion. Evil acts that cause the acquisition of this inauspicious karmic matter are of eighteen kinds. They are called Adhara Papa Sthanakas.
Adhāra Pāpa Sthanakas 1. Hinsä : Violence. To destroy life-force of a living being, to torture and cause pain and distress to a living being. Internal states of soul, viz. attachment etc. are regarded as internal hirisā or himsä from the transcendental standpoint
2. Asatya : Untruthfulness. To speak what is false or improper in order to gain some money or worldly pleasure.
3. Chori : Theft. To take any thing without the permission of its owner.
4. Maithuna : Copulation. Primary and secondary sex acts. To indulge in such acts and seek sexual pleasure.
5. Parigraha : Accumulation of wealth. To accumulate and possess so many things - sentient and insentient.
6 Krodha : Anger, speaking loudly harsh words, taking offence, jealousy, not being on speaking terms.
7 Māna : Pride. To be proud of one's greatness, beauty, virtue etc, saying 'I am great' 'I am beautiful/ handsome' 'I am virtuous' etc.
8 Māyā : Deceit. To indulge in fraud, treachery, cheating.

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9 Lobha: Greed. Desire for accumulating more and more wealth. Uncontentedness.
10 Raga: Attachment towards sentient and insentient things
11 Dveșa: Aversion. To despise, hate things not to one's liking. Malice.
12 Kalaha: To quarrel with others.
13 Abhyākhyāna: Accusation. To put false charges on others.
14 Paisūnya: Back-biting
15 Rati-Arati: To be pleased when in association with things of one's liking and to be displeased when in association with things of one's dislike.
16 Paraparivāda: To censure others, to speak ill of others
17 Māyāmṛṣāvāda: To speak untruth with the intention of deceiving others.
18 Mithyātvaśalya: Not to have faith in what is real, true and good but to have faith in what is unreal, untrue and evil.

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LESSON 10 INFLOW OF KARMIC MATTER - A REAL
Aśrava means the inflow of karmic matter. But even that through which the flow of karmic matter enters the soul is also regarded as āśrava.
There are five main causes of the inflow of karmic matter, and their sub-types are 42.
Five main causes are : Wrong faith, non-restraint (violence etc.), passions, activity and negligence.
Their 42 sub-types are as under : Absence of self-control over five senses 5 Four passions, viz. anger, pride, deceit, greed 4 Non-restraint (violence etc.) Lack of self-control over the threefold activity of mind, speech and body Various types of evil activity, viz. Killing etc. 25
Total 42 When a hole is formed at the bottom of a boat, water enters the boat through that hole; as a result of it, the boat gets sunk into the ocean. Similarly, when the soul through ignorance indulges in activities without restraint and control, these activities serve as holes or doors through which the flow of karmic matter enters into the soul and as a result the soul is drowned into the ocean of transmigratory existence.
Auspicious karmic matter is identified with the auspicious inflow and the inauspicious karmic matter is identified with the inauspicious inflow. So, the soul should stop the inflow of both the types.
The soul should remove the five main causes of the inflow because they are also the causes of the bondage of soul with karmic matter.
Mithyātva (Wrong faith) : Lack of faith in the founder
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of the path of Religion, spiritual guide and religion; faith in the opposites of these three; wrongly considering the body etc. to be the right means to real happiness; faith in what is not real and true. All this disappears as soon as the right faith arises.
Avirati (Nonrestraint): Absence of the practice of
Vows.
Pramada (Negligence): Disrespect and dislike of religion, seeking pleasure in worldly objects and passions, indulging in talks arousing feeling of attachment, finding pleasure in sleep.
Kasaya (Passions): Anger, pride, deceit, greed Yoga (Activity): Activity - auspicious and inauspicious of mind, speech and body.
-
LESSON 11
STOPPAGE OF THE INFLOW OF KARMIC MATTER It is the power of soul that causes the stoppage of the inflow of karmic matter.
The stoppage of the inflow of karmic matter is regarded as the external stoppage, while the stoppage of the unwholesome states (feelings, passions etc.) of the soul is regarded as the internal stoppage; the latter is the cause of the former.
What are the means for the stoppage of the inflow of karmic matter?
They are as follows:
Five self-regulating careful acts (samitis): (1) To move about cautiously so as to cause no trouble to living beings. (irya-samiti). (2) To speak what is true, beneficial, measured and free from doubt. (bhāṣā-samiti). (3) To act cautiously while seeking to procure such means necessary
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for the conduct of lifejourney as are free from defects (violence, injustice, cheating, etc.). (eṣaṇa-samiti). (4) To receive and place any thing whatsoever after a proper inspection and proper cleansing-of-dust. (ādāna-nikṣepasamiti). (5) To dispose of things that are of no use at a place free from living bodies and after proper inspection. (utsarga-samiti).
Three restricted or controlled activities (gupti): Controlled activities of mind, speech and body. The restriction should be wholesome and conducive to spiritual evolution.
Victory over the 22 discomforts or afflictions (parişahajaya) To remain equanimous in favourable and unfavourable circumstances.
Cultivation of ten meritorious qualities (dharma), viz. forbearance, modesty, uprightness, purity, truthfulness, restraint, austerity, renunciation, non-attachment and continence.
Twelve types of deep-reflection: According to the objects subject-matters reflected upon the deepreflection is having twelve types. The twelve objects or subject-matters are as follows: (1) the transitoriness of everything that surrounds us; (2) the utter helplessness of beings in the face of death; (3) the relentless cycle of rebirth, with its attendant suffering; (4) the absolute aloneness of each individual as he moves through this cycle and as he experiences the fruits of his own past acts; (5) the fact that soul and body are completely separate from each other; (6) the filth and impurity which in reality permeate a seemingly attractive physical body; (7) the manner in which inflow of the karmic matter takes place; (8) how such inflow can be stopped; (9) how karmic matter already clinging to the soul can be eliminated, dissociated; (10) the real nature of the universe; (11) how rare is

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the opportunity to attain right faith; (12) how the path leading to liberation is well set out and enlightened by the omniscient Lord.
Five types of right conduct: They are sămayikacaritra (to remain in the state of equanimity, giving up all impure activity), etc.
The monk is more qualified than the layman for the practice of these means for the stoppage of karmic inflow. A layman who has taken twelve vows and is endowed with right faith can very well undertake the practice.
These means can stop the inflow of karmic matter. But what will you do to dissociate the karmic matter already bound to the soul? This we shall consider in the next lesson.
LESSON 12 PARTIAL
DISSOCIATION OF THE BOUND KARMIC MATTER It is again the power of soul that causes the partial dissociation of karmic matter clung to the soul.
The partial dissociation of the bound karmic matter is regarded as the external partial dissociation, while the partial elimination destruction of the unwholesome states (feelings, passions) of the soul is regarded as the internal partial dissociation; the latter is the cause of the former.
Again, the partial dissociation is of two types, viz. involuntary and voluntary.
1. Involuntary Partial Dissociation: The karmic matter gets automatically dissociated as soon as it rises and gives its fruits. As this dissociation is automatic and hence involuntary, the soul, at that time, continues to have perverse states and as a result continues to bind
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in new karmic matter.
2. Voluntary Partial Dissociation: This is found in the case of a monk endowed with right knowledge. He dissociates the bound karmic matter through the practice of penance. As this dissociation is effected by the voluntary efforts, it is called voluntary dissociation. And as this dissociation is voluntary, the soul, at that time, has pure states and as a result binds no new karmic matter.
Thus the means for the voluntary partial dissociation is penance. Penance primarily means extinction of desires. And the means for the exitinction of desires are twelve forms of penances. Of the twelve forms, six are external and the other six are internal.
We can see the external penances. They are the forms of the mortification of body. The six external penances are as follows:
(1) Anaśana : To give up all sorts of food for a limited period of time or till death.
(2) Uņoduri: To eat less than what is needed to fill the belly.
(3) Vrttisarksepa : To limit the items of food.
(4) Rasuparityāga: To give up stimulating or delicious food, viz. ghee, milk, curd, oil, etc.
(5) Viviktasayyāsanasumlinata : To stay in lonely places free from all disturbances.
(6) Kāyuklesa : To place one's body under stress through cold or heat, through adopting diverse postures and the like.
The internal penances could not be seen. They purify the internal states of the soul.
The six internal penances are as follows:
(1) Prāyaścitia : Atonement. To repent and atone for the sinful acts.
(2) Vinaya : Veneration. To respect and honour the
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teachers and elders.
(3) Vaiyavrttya : Service. To render service to teachers, elders, the sick etc.
(4) Svādhyāya : Study. To study scriptures and other works conducive to spiritual development.
(5) Kāyotsarga : To prevent one's body from doing unwholesome and evil acts, to renounce all attachment to one's body and to give up all egoistic thoughts.
(6) Dhyāna : Mental concentration. To renounce all the distraction of mind, to concentrate mind on wholesome objects and to cultivate trance states.
These internal six penances are means to the final emancipation through causing partial dissociation of karmic matter. And the six external penances are there simply to help the practice of the internal penances. So they are acceptable so long as as they do not hinder the practice of the internal penances. To extinguish all desires and as a result to manifest the pure state of nonattachment is the prime means to the final emancipation.
Anasaņa, Unodari, Vrttisarksepa and Rasatyūga-these four external penances are to be practised for the purity of food.
Kāyuklesa and Samlinatā - these two external penances are to be practised for the purity of the body as also for restraint.
Prāyaścitta, Vinaya and Vaiyavrttya - these three internal penances are to be practised for the purity of mind.
Svādhyaya, Dhyāna and Kayotsarga - these three internal penances are to be practised for the purity of soul.
Thus through the practice of these penances the soul, every moment, dissociates some portion of the karmic matter bound to it and as a result finally attains total dissociation of the karmic matter, that is, emancipa
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Pation, liberation.
The inflow of water into a boat through a hole at its bottom illustrates the inflow of karmic matter into a soul on through the activities of mind, speech and body.
The stoppage of the inflow of water into the boat by sealing the hole illustrates the stoppage of the inflow of karmic matter into the soul by controlling the activities of x mind, speech and body.
Taking out water in small quantities from the boat illustrates the partial dissociation of karmic matter from the soul.
Arrival of the boat to its destination on account its being totally empty of water illustrates the soul's attainment of the emancipation on account of its being totally dissociated from karmic matter.
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LESSON 13
BONDAGE By nature soul is pure, that is, totally free from karmic matter. But in its present state it is bound with karmic matter. Hence, before describing its pure state, i.e. liberation, we describe, in this lesson, its impure state i.e. bondage.
Bondage here means interpenetration of the spacepoints of the soul and the particles of karmic matter like the interpenetration of the smallest units of milk and water.
The soul is by nature pure, unsullied by the karmic matter. Then what caused its bondage with matter for the first time ? In other words, when it first came to be mixed with karmic matter and what urged it to get mixed with karmic matter ?
The answer to these questions is that it is bound with karmic matter from the beginningless time. Our present state of impurity is beginningless.
Karmic material particles are classified into eight fundamental types.
Name of the type
Illustration
Which quality(of the the soul) obstructed
It veils and obscures soul's faculty of knowledge.
Like a bandage on the eyes
1 Jñanavaraniya
karma (knowledgeobscuring karmic
matter.) 2 Darsañavaraniya
karma(Intuitionobscuring karmic matter.)
It veils and obscures soul's faculty of intuitive vision.
Like a door keeper of the king

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Name of the type
3 Mohaniya karma (Deluding karmic matter)
4 Antaraya karma (Power-obscuring karmic matter)
5 Vedaniya karma (Feeling-producing karmic matter)
6 Nama karma (Body making karmic matter)
7 Gotra karma (Status-determining karmic matter) 8 Ayusya karma
(Life-span-determining karmic matter)

Which quality(of the soul) obstructed
It veils and obscures soul's natural predilection for
what is true and real
as also its natural state
of non-attachment.
It veils and obscures soul's infinite power.
It veils and obscures soul's infinite spiritual happiness not dependent on body, senses, external worldly objects
etc.
It veils and obscures soul's non-physical
nature.
It veils and obscures soul's quality called 'neither-high-nor-low'. It obscures soul's immortality.
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25 XXX
Illustration
Of these eight types, the first four are considered to be obstructive (ghāti) because they obstruct soul's four natural fundamental qualities, while the remaining four are considered to be non-obstructive (aghāti) because

Like unconscio
usness caused
by strong wine.
Like a royal treasurer who
is reluctant to donate. Like a knife smeared with
sweet honey, which causes
pleasant and unpleasant
experiences.
Like a picture drawn by a
painter.
Like use or misuse of pots made by potter. Like the duration of imprisonment.

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they do not obstruct soul's four natural fundamental qualities but simply determine its body and external conditions and give auspicious or inauspicious fruits.
Auspicious and inauspicious activities of mind, speech and body as also the impure states of soul cause the karmic material particles rush toward the soul and get mixed with the soul in the manner in which water mixes with milk. This is called bondage. Though the karmic matter is of infinite types, it is broadly classified into eight types. We have already explained these eight types. Again these eight types are divided into two groups - obstructive and non-obstructive.
Ghati karmas
(Obstructive karmatypes)
1 Jñānāvaraṇiya
2 Darsanavaraṇiya 3 Mohaniya karma
4 Antaraya karma
Aghati karmas (Non-obstructive karmatypes)

IVedaniya karma 2 Nama karma
3 Gotra karma 4 Ayuşya karma
The karmic material particles influxed by a particular act obscure a certain capacity or faculty of soul. This is called prakṛti-bandha (bondage-in-respect-of-nature). They obscure it for a certain period of time. This is called sthiti-bandha (bondage-in-respect-of-duration). Their effects have different degrees of intensity. This is called rasa-bandha (bondage-in-respect-of-intensity). They have certain fixed quantity. This is called pradeśa-bandha (bondage-in-respect-of-constituent-units). But there arises a question as to what are the factors that determine the quality to be obscured by karmic material particles as also the quantity and duration of these particles and the
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HIT
intensity of their fruits. It is the nature of soul's activity (which causes the inflow of karmic material particles) that determines the quality to be obscured by them. For instance, an act of destroying books, despising the learned, etc. causes the inflow of karmic material particles which obscures the faculty of knowledge. The quantity of karmic material particles acquired by a soul depends on the intensity of its activity. The more intense the activity of the soul, the greater is the inflow of karmic material particles. The duration of the karmic material particles in association with the soul and the intensity of their fruits depend upon the intensity of the passions. The stronger the passions, the longer is the duration and the greater is the intensity of their fruits.
LESSON 14
LIBERATION Right faith, right knowledge and right conduct - these three combined are the means of liberation.' . Tattvärthasutra by Ac. Umāsvāti.
Liberation means to be liberated. To be liberated from what ?
To be liberated from karmic material particles that act as enemies of a soul. To be liberated from the cycle of births and deaths, that moves on from beginningless time.
What is liberation ?
It is the manifestation of soul's pure nature, unsullied by karmic matter. It is the absolute freedom from body, etc.
After that where does the soul dwell? It dwells in the Abode-of-the-Liberated, experiencing its infinite unobstructed bliss.
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What does it do there?
It enjoys its natural bliss, remaining engrossed in its own pure nature. It attains the eternal bliss.
Liberation is the absolute freedom from birth, old age, death, diseases and miseries for ever.
What are the means of liberation? Right faith, right knowledge, and right conduct are the means of liberation. What is the order of their attainment? Right faith - Faith in reals, truths.
Right knowledge - Knowledge of reals as they are. Right conduct - Manifestation of non-attachment. What is the self-discipline one should follow for the attainment of liberation? One should practise five vows, cultivate ten meritorious qualities, control the activities of mind, speech and body, practise penances, so on and so forth.
Intense desire for liberation, performance of good wholesome acts, subsidence and destruction of passions, and practice of universal love qualify one for the journey on the Path leading to Liberation.
The ultimate, foremost and the only goal of human life is the attainment of Liberation.

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BILINGUAL
TEXT દ્વિભાષી પાઠ
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PRIMARY SECTION
પ્રાથમિક વિભાગ LESSONT
પાઠ - ૧ Who am I?
હું કોણ છું ? I am a sentient being, a soul.
હું જીવું છું, આત્મા છું. What is my nature ?
કેવો છું ? I am of the nature of existence, sentience and bliss.
સત-ચિત્ -આનંદ-સ્વરૂપ છું. I am encaged in a body due to my association
with the subtle karmic matter. By nature I am distinct and different from the body, etc.
કર્મના સંયોગે શરીરધારી છું.
સ્વભાવે દેહાદિથી ભિન્ન છે. What is the defining characteristic of a soul ?
જીવનું લક્ષણ શું છે ? The defining characteristic of a soul is sentience.
જીવ ચેતના લક્ષણવાળો-ઉપયોગ સહિત છે, What is a soul?
જીવ શું છે ? A soul is a real.
જીવ એક પદાર્થ - તત્ત્વ છે. How many reals are there?
તત્ત્વ કેટલાં છે ? There are two fundamental reals - soul and non-soul.
મૂળભૂત તત્ત્વ એ છે : ૧. જીવ, ૨. અજીવ.
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(100
To make them understandable, the omniscient Lord has expanded them into nine reals and then
expounded them. જીવ-અજીવને સમજવા તેનો વિસ્તાર કરતાં સર્વજ્ઞ પરમાત્માએ
નવ તત્ત્વનું નિરૂપણ કર્યું છે. What is the use of knowing them ?
આ તત્ત્વને જાણીને શું કરશો ? Having known their true nature and putting faith in
them one becomes free from birth, death, etc. જિનવર પ્રણિત આ તત્ત્વનું વાસ્તવિક સ્વરૂપ જાણી તેની યથાર્થ શ્રદ્ધા કરી,
સમ્યગદર્શન પ્રાપ્ત કરી, જન્મમરણાદિથી મુક્ત થઈશું.
Faith in the nine reals is called Samyagdarsuna (right
faith). તત્ત્વાર્થ શ્રદ્ધાનું સમ્યગ્દર્શનમ્
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Nine Reals
નવતત્ત્વ
One should know nine reals, viz. soul, non-soul, auspicious karmic matter, inauspicious karmic matter, inflow of karmic matter, stoppage of the inflow, partial ? dissociation of karmic matter, bondage of soul with karmic matter and total dissociation of karmic matter.
જીવાજીવા પુર્ણ પાવાસવ સંવરો ય નિજજરણા, બંધો મુકખો ય તહા નવતત્તા ઉંતિ નાયબ્રા.
અર્થ - જીવ, અજીવ, પુણ્ય, પાપ, આશ્રય, સંવર, નિર્જરા, બંધ, મોક્ષ એ નવ તત્ત્વો જાણવા યોગ્ય છે.
Names of Reals Explanation - તત્ત્વના નામ
વ્યાખ્યા 1. Jiva (Soul) It is characterised by sen tience. It
assumes life-forces. It has two cognitive faculties - knowledge and intuition (in-sight). Following are its examples - human beings,
celestial beings, animals, birds etc ૧. જીવ
ચૈતન્ય સહિત છે. જીવે છે, પ્રાણોને ધારણ કરે છે. જ્ઞાન દર્શન ઉપયોગ સહિત છે. માનવ, દેવ, પશુ
પક્ષી વગેરે 2. Ajiva(Non-Soul) Itis bereft of sentience. It is incapable
of assuming life-forces. It has no
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M
ILIKIKKITIIIIIIIIIIIIIIIIII
૨
એ જીવ
Names of Reals Explanation તત્ત્વના નામ
વ્યાખ્યા cognitive faculties. Following are its examples - clothes, vessels, cots, stools, vehicles, etc. ચેતના રહિત છે. પ્રાણ કે ઉપયોગ લક્ષણ રહિત છે. તે
વખ,પાત્ર. ખાટલા, પાટલા વાહન વિગેરે. 3.Punya (Asupicio- Karmic material particles which ous karmic matter) cause pleasant experience are
considered to be auspicious.. ૩.પુયા
શુભકર્મ તે પુણ્ય, જેના ઉદયથી જીવને સુખનો
અનુભવ થાય. 4.Pūpu (Inauspici- Karmic material particles which
ous karmic cause unpleasant experience are matter
considered to be inauspicious. ૪.પાપ
અશુભકર્મ તે પાપ છે. જેના ઉદયથી જીવને
દુ:ખનો અનુભવ થાય. 5.Aśrava (Inflow Doors for or causes of the inflow of
of karmic matter) karmic matter. They are wrong faith etc. ૫.આશ્રવ
કર્મને આવવાના દ્વાર, મિથ્યાત્વાદિ હતુ. એના
દ્વારા કર્મો આવે છે. : 6.Samvara (Stopp- Stoppage of the inflow of karmic
age of the inflow matter, effected by self-control etc.
of karmic matter) - ૬, સંવર
આવતા કર્મોનું સંયમાદિ દ્વારા અટકવું. 7. Nirjara Partial Partial dissociation of karmic mat
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IIIIIIIIIIIIIIIIIIIIIIIIIIIII
Names of Reals
TITI 114
Explanation વ્યાખ્યા
dissociation of ter from soul, effected by pen
karmic matter) ance, etc. ૫ ૭.નિર્જરા
કર્મના અંશે અંશે તપાદિ દ્વારા ક્ષય થવો. 8.Bandha Interpenetration of karmic material (Bondage of particles and space-points of soul karmic matter like the interpenetration of milk and
with soul) water. ૮ બંધ
આત્માના પ્રદેશો અને કર્મરજોનું દુધપાણીની જેમ
એક મેક થઈ જવાનો સ્વભાવ. 9.Moksa (Total Total dissociation of karmic dissociation matter from soul, which leads to of karmic the manifestation of pure nature of matter from soul) soul. ૯ મોક્ષ
કર્મોનો સંપૂર્ણ ક્ષય થવો, આત્માના શુદ્ધ સ્વરૂપનું પ્રગટ થવું.
These nine reals present the undistorted true worldview. Structure and order of the world are governed by its : own natural principles, requiring no external agent. The nine reals make us understand the two fundamental reals, viz. soul and non-soul. If a soul knows these nine reals as they are, it can become free from afflictions and miseries. The cycle of birth and death continues so long as the soul is associated with karmic matter - auspicious
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or inauspicious. As soon as this auspicious and inauspicious karmic matter is completely dissociated from the soul, the latter attains its natural state of freedom, emancipation.
આ નવ તત્ત્વો એ પદાર્થનું વાસ્તવિક સ્વરૂપ છે. વિશ્વની રચના સ્વયંસંચાલિત છે. આ નવ તત્ત્વ જીવ અને અજીવ તત્ત્વને સમજવા માટે છે. જો નવ તત્ત્વોને યથાર્થપણે સમજાય તો જીવ ઘણા સંતાપ અને દુઃખથી મુક્ત થઈ શકે. જયાં સુધી જીવ શુભાશુભ કર્મ સાથે જોડાયેલા છે, ત્યાં સુધી સંસાર છે. શુભાશુભ કર્મોનો છેદ થતાં જીવ પોતાના સહજ સ્વાભાવિક એવા મોક્ષને પામે છે.
A soul, when in the state of ingorance causes allspicius karmas, inflow of karmics matter and bondage. On the otherhand, it, while in the state of knowledge, causes stoppage of the inflow of karmic matter, partial and total dissociation of karmic matter from itself. Having faith in the nine reals and having know soul alone to be worthy of attainment, one regains union of one's soul with its pure state, that is, freedom - Emanication.
જીવ અજ્ઞાનદશાને કારણે પુણ્ય, પાપ, આશ્રવ અને બંધ કરે છે. જ્ઞાનદશાને પ્રાપ્ત કરી સંવર, નિર્જરા અને મોક્ષને પામે છે. નવતત્ત્વને શ્રદ્ધીને, એક આત્માને જ ઉપાદેય જાણી, તેને મોક્ષમાં જોડવો તે તત્ત્વનો સાચો પરિચય છે.

36 --

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Visual Nine Reals સચિત્ર નવતત્વ
પાપ = ૮૨
આશ્રવાર
KE P
| અજીવ df મોક્ષ = ૯
K
:
-
અકામ
R
છેનિર્જરા= ૧ર
૧ર
. સકામે
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LESSON 2
416 : ?
FIRST CONSIDERATION ABOUT NINE REALS
DISCRIMINATION
નવતત્વના પ્રથમ વિચાર - વિવેક To cultivate and strengthen our faith in the nine reals, three types of discrimination are necessary, viz. 1. discrimination of what should be known, 2. discrimination of what should be attained (accepted) and 3. discrimination of what should be abandoned.
નવતત્ત્વની શ્રદ્ધા માટે વિવેકના ત્રણ પ્રકાર છે. :
9, 14. 2. GULE 4 3.d4.
Name
| Reals
ΑΣΙΑ ΑΣΙΣΕΙΣ ΣΕ ΣΧΥΣΧ ΧΧΧΙΙΙΧΙΧΙΧΙΧ Υ ΧΧΧΧΧΧΧΧΧΧΧΙΧΙΧΙΣXXXXXXXX
Definition વ્યાખ્યા
I
HTC
jñeya
Soul and Non-soul
શેય
Those that should be known જાણવા યોગ્ય Those that should be attained
upādeya
જીવ-અજીવ Auspicious karmas, Stoppage of the inflow of karmic matter, Partial dissociation of karmic matter, Total dissociation of karmic matter.
434, 292, 64821, 4124. | Inauspicious karmas,
ઉપાદેય | આદરવા યોગ્ય heya Those that
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should be abandoned

Inflow of the karmic mat ter, Bondage of karmic matter with soul
હેય
ત્યાગ કરવા યોગ્ય
પાપ, આશ્રવ. બંધ.
Special Note: Auspicious karmic matter (punya) is neither any power nor any quality of soul. It is the result of the auspicious activity of the soul, which, in turn, is the result of the auspicious internal state of the soul. Thus auspicious karmic matter is nothing but auspicious inflow. And all inflow - whatever be its kind - should be abandoned. Then, why is the auspicious karmic matter regarded as that which should be accepted (attained) ?
વિશેષ નોંધ : પુણ્ય આત્માની શક્તિ કે ગુણ નથી. શુભપ્રવૃત્તિના નિમિત્તે ઉપજતા શુભભાવનું પરિણામ પુણ્ય છે. તે શુભ આશ્રવ છે. અને આશ્રવ માત્ર ત્યાગવા યોગ્ય છે. તો પછી પુણ્ય ઉપાદેય શા માટે ?
True, from the trascendental standpoint auspicious karmic matter is what should be abandoned. But in our journey on the path of Religion, a human body and other favourable circumstances are gained due to the instrumentality of this auspicious karmic matter. So, from the practical standpiont it is regarded as worthy of attainment. And this auspicious karmic matter is caused by the auspicious states of soul. Hence these states too are ultimately to be abandoned. But to remain away and free from the inauspicious states, first it is necessary to cultivate and give way to the auspicious states. They are like a guide. After reaching the destination they lose their utility and therefore they automatically dissociate themselves from the soul. They are simply a means to emancipation and not an end itself. The direct cause of emancipation is pure states of the soul, while its remote cause is auspicious states of the soul. Thus auspicious states constitute somehow the first stage of the pure states. In
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fact, stoppage of the inflow of karmic matter and the partial dissociation of karmic matter are caused by the auspicious states of soul. And as these auspicious states are soul's powers, they are regarded as aspects of the soul.
નિશ્ચયનયથી તો પુણ્ય ત્યાગવાયોગ્ય હોય છે. પરંતુ ધર્મમાર્ગમાં ઉપયોગી માનવદેહ અને અન્ય સંયોગો પુણ્યના નિમિત્તે મળે છે. વળી અશુભ ભાવથી દૂર રહેવા પ્રથમ શુભભાવ હોય છે. તેથી કેવળ તે ભોમિયારૂપ છે. માર્ગ મળ્યા પછી તેની ઉપયોગિતા ન હોય ત્યારે તે સ્વયં દૂર થઈ જાય છે. પુણ્ય મોક્ષનું સાધન છે, સાધ્ય નથી. મોક્ષનું સાધન શુદ્ધઉપયોગ છે. તેની પ્રથમની ભૂમિકા કથંચિત શુભભાવ છે.
સંવર નિર્જરા શુભ અધ્યવસાય છે. પરંતુ તે કર્મોને અટકાવવાના અને નિર્જરવાના તત્ત્વો હોવાથી તે આત્મશક્તિરૂપ છે; તેથી તે જીવના પ્રકાર ગણાય
In the universe there are two fundamental reals, viz. soul and non-soul. Nine reals are nothing but their expansion. Four reals are included in the soul. They are soul, stoppage of the inflow, partial dissociation and total dissociation. Five reals are included in the non-soul. They are non-soul, auspicious karmas, inauspicious karmas, inflow and bondage. The real called auspicious karma is put under the head of non-soul because it is not a state of the soul; but it is the auspicious inflow.
જગતમાં મુખ્ય તત્ત્વ તો બે છે, ૧. જીવ અને ૨. અજીવ. તેનો વિસ્તાર : એટલે નવતત્ત્વ
જીવમાં ગણાતા તત્ત્વો ચાર છે. જીવ, સંવર, નિર્જરા અને મોક્ષ. અજીવમાં ગણાતા તત્ત્વો પાંચ છે.
અજીવ, પુણ્ય, પાપ, આશ્રવ, બંધ. જૂઓ પૂયતત્ત્વને અજીવના ખાતામાં મૂક્યું કારણ કે તે જીવનો ભાવ : * નથીપણ શુભાશ્રવ છે.
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LESSON 3
પાઠ : ૩ HOW WORLDLY SOULS CLASSIFIED ?
સંસારી જીવને બીજા ક્યા પ્રકારે જાણશો ?
One class : All worldly souls come under one broad class when the principle of classification is sentiency. All worldly souls are uniform in the sense that they all possess the common quality sentiency.
એક પ્રકારે :- ચેતના લક્ષણથી સર્વ જીવો સમાન છે.
Two classes : Mobile and immobile. Here the principle of classification is voluntary motion
બે પ્રકારે :- ત્રસ (હાલે ચાલે તેવા), સ્થાવર (સ્થિર રહે તે).
Three classes : Female, Male and Neuter. Here the principle of classification is sex. - ત્રણ પ્રકારે :- સ્ત્રીલિંગ, પુરૂષલિંગ, નપુંસકલિંગ
Four classes : Celestial, human, animal and infernal. Here the principle of classification is life-species.
ચાર પ્રકારે :- દેવ, મનુષ્ય તિર્યંચ, નારક (ગતિ પ્રમાણે)
Five classes: One-sensed, two-sensed, threesensed, four-sensed and five-sensed. Here the principle of classification is number of sense-organs.
પાંચ પ્રકારે :- એકેન્દ્રિય, બેઇન્દ્રિય, તે ઇન્દ્રિય, ચઉરિન્દ્રિય, પંચઇન્દ્રિય.
Six classes : Earth-bodied, water-bodied, fire-bodied, air-bodied, plant-bodied and mobile-bodied. The first five are immobile worldly souls.
છ પ્રકારે :- પૃથ્વીકાય, અપકાય (પાણી), તેઉકાય (અગ્નિ), વાયુકાય, વનસ્પતિકાય (પાંચ સ્થાવર), ત્રસકાય. પ્રથમ પાંચ સ્થાવર છે.
Mobile : Those that are capable of moving voluntarily from one place to another in order to avoid harassment and torture; with two senses to five senses.
ત્રસ :- ત્રાસ પડવાથી કે સુખ દુઃખના પ્રયોજનથી સ્વયં હાલી ચાલી શકે
IIIIIIIIIIIIII
41 IIIIIIIIIIIIIIIII

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O
)
0
100
101)
તેવા. બે ઇન્દ્રિયથી માંડીને પાંચ ઇન્દ્રિયવાળા.
Immobile : Those that cannot have the ability to move and hence cannot move even though they are a harassed and tortured. Under this class fall all worldly
souls from the subtle lowest living beings called nigoda to all one-sensed living beings, viz. earth-bodied, waterbodied, fire-bodied, air-bodied and plant-bodied.
સ્થાવર :- ત્રાસ પડવા છતાં સ્વયે હાલી ચાલી ન શકે, સૂક્ષ્મ નિગોદથી - માંડીને સર્વ એકેન્દ્રિય જીવો. પૃથ્વીકાય, અપકાય (પાણી), તેઉકાય (અગ્નિ),
વાઉકાય અને વનસ્પતિકાય.
I 3
ત્રાસ
3
નપુંસક છે
વેદ
સ્થાવર
orld પુરુષ ઈનિદય
- આંખ,
ચૈતન્ય
गाता
કાન,
જ
જે
જીભ
- નાક
-ચામડી.
કામ ક પત્ત
પૃથ્વીકાય
વનસ્પતિકાય
- ત્રસ કથા
ST)
મ વાઉકાય
:
એ
:
(ii)
૬
ET"
::
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One-sensed worldly souls
એકેન્દ્રિય જીવો
Those which exist together with many others in a common plant body.
સાધારણ વનસ્પતિકાય.
Those which exist one each in one plant body only. That is, here one plant body is having one soul only.
પ્રત્યેક વનસ્પતિકાય.
One-sensed worldly souls: all kinds of live earth, ali kinds of water, fire, air and plants.
એકેન્દ્રિય જીવો :- દરેક પ્રકારની સચિત માટી, દરેક પ્રકારના પાણી, : અગ્નિ, વાયુ અને વનસ્પતિ એકેન્દ્રિય જીવો છે.
Worldly souls which exist together with many others in a common plant body: all kinds of roots and bulbs.
સાધારણ વનસ્પતિ :- તમામ પ્રકારના કંદમૂળ,
Worldly souls which exist one each in one plant body only : all kinds of fruits and vegetables
પ્રત્યેક વનસ્પતિ :- ફળ, ફળાદિ, શાકભાજી,
KURIIIIIIIIIIIIIIIIIIIIIIIIXIIIIIIIIIIIIIIIIIIIIIII*XXXI
ત્યિક વનસ્પતિકાયા
સાધારણ વનસ્પતિકાય
(કંદમૂળ)
IIIIIIIIIIIIIII 43 KIIIIIIIIIIIIIIII

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Two-sensed worldly souls
બે ઇન્દ્રિય જીવો
Two-sensed worldly souls : 1. a conch-shell, 2. a shell, 3. a guineaworm, 4. an earthworm, 5. a woodworm, a coiled-worm and 6. a cowrie.
બે ઈદ્રિયજીવો :- ૧. શંખ, ૨. છીપ, ૩. વાળા, ૪. અળસીયા, ૫. કાષ્ઠકીડો, છે ૬. મામણ, ૭. કોડા કોડી
10ા
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.
)
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4 5 કે 1 છે
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DIST)
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tr
બે ઇન્દ્રિયવાળા 6જીવવું
૭ (૧)
TIT
A.'
ક
પા
Three-sensed worldly souls :1. a bug, 2. a white louse, 3. a larva, 4. a tick, 5. a snail, 6. a black louse, 7. a big black ant, 8. a white ant..
તેઇદ્રિય જીવો :- ૧. માંકડ, ૨. ધોળીજુ, ૩. ઇયળ, ૪. ગીંગોડા, ૫. - ગોકળગાય, ૬. કાળી જુ, ૭, મંકોડા, ૮. ઉઘઇ. પાના નં ૭નું રજું ચિત્ર
LIIIIIIIIIIIIIIIX 44 'IIIIIIIIIIIIIIII

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S
r,
ત્રણ ઈન્દ્રિયવાળા જીવ

Four-sensed worldly souls : 1. a butter-fly, 2. afly, 3. a spider, 4. a scorpion, 5. a cockroach, 6. a locust, 7.a mosquito and 8. a black bee.
ચઉરિન્દ્રિય જીવો :- ૧. પતંગીયુ, ૨. માંખી, ૩. કરોળિયો, ૪. વીંછી, ૫. વાંદો, ૬. તીડ, ૭. મચ્છર, ૮. ભમરો.
AA
v
3

૪
3
ચાર ઇન્દ્રિયોના જીવ

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Five-sensed worldly souls having mind સંજ્ઞી પંચેન્દ્રિય જીવો :
(a) Aquatic : 1. A crocodile, 2. a frog, 3. a fish, 4. a crab, 5. an octaped, 6. a seal fish, 7. a tortoise, 8. a whale
જળચર પ્રાણીઓ : ૧. મગર, ૨. દેડકો, ૩. માછલી, ૪. કરચલો, પ. આઠપગો, ૬. સીલ, ૭. કાચબો, ૮. વ્હેલ
-
-
O).
સંજ્ઞી પંચેન્દુિa જલચર
(b) Those that move on land : 1. A gorilla, 2. a monkey, 3. a house-lizard, 4. a mongoose, 5. an iguana, 6. an elephant, 7. a python, 8. a cow, 9. a lion, 10. a horse
સંજ્ઞી પંચેન્દ્રિય જીવો :- સ્થળચર
૧. ગોરિલો, ૨. વાનર, ૩. ગરોળી, ૪. નોળિયો, ૫. ઘો, દ. હાથી, ૭. બજગર, ૮. ગાય, ૯. સિંહ, ૧૦. ઘોડો
IXXXXXXXXXXXIII 46 IIIIIIIIIIIIIIII

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સંજ્ઞી પંચેન્દ્રિય પ્રાણા
S.
૧૦

સી પંચેન્દ્રિય ખચર
(c) Those that move in the sky: birds, bats સંશી પંચેન્દ્રિય જીવો :- આકાશગામી - ખેચર
પંખી, ચામાચિડિયું
All kinds of worldly souls are covered by the four classes or groups, viz. a class of celestial living beings, that of human beings, that of animal beings and that of hellish beings.
XXXXXX: 47 XXXXXX
مال
App

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સર્વ પ્રકારના જીવો :- દેવ, મનુષ્ય, તિર્યંચ, નારકી
Liberated souls do not have body but they do have the form of the body which they left at the time of their emancipation.
સિદ્ધ મુકતાત્મા શરીરધારી નથી પણ તેમની છેલ્લી શરીર અવસ્થાની આકૃતિ છે.
TEN LIFE-FORCES OF WORLDLY SOULS
જીવના દસપ્રાણ સચિત્ર
LESSON 4
પાઠ : ૪
What is a life-force ?
The instrument which makes living of a worldly soul possible is the life-force. It is of two kinds - external and internal. External life-force is external to soul, while the internal one is integral to the soul and constitutes the nature of it. Worldly souls possess life-force of both these types. On the other hand, liberated souls possess internal life-force alone, and that too of pure type alone. પ્રાણ શું છે ?
શરીરના સંયોગમાં આત્માને જીવવાનું સાધન તે પ્રાણ છે. તેના બે પ્રકાર છે.
૧. દ્રવ્યપ્રાણ, ૨. ભાવપ્રાણ. તમામ સંસારી જીવને દ્રવ્યપ્રાણ અને ભાવપ્રાણ બંને હોય છે.
સિધ્ધજીવોને કેવળ શુદ્ધ ભાવપ્રાણ હોય છે.
External life-forces
દ્રવ્યપ્રાણ
Senses પાંચ ઇંદ્રિય

5
---
48
Internal life-forces
ભાવપ્રાણ
1. Intuition (Insight) દર્શન

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1. Knowledge
જ્ઞાને
Powers (mental) vocal and bodily) મનાદિ બળ Respiration
શ્વાસોચ્છવાસ Duration of life આયુષ્ય
1. Conduct (Non-at
tachment
ચારિત્ર (વિતરાગતા) 1. Energy
વીર્ય (શક્તિ)
1
10
4
The tactile, the gustatory, the olfactory, the visual and the auditory - these are the names of the five senses. Three powers: mental power, vocal power, bodily power.
ના
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=
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શ્વાસોચ્છવાસ,
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:
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)

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અજીવતત્ત્વ
What is a real called non-soul. Non-soul is that which is not soul. Thus it is insentient. Matter is insentient; it is not soul. Cots, wooden seats, clothes, vessels, tables, chairs, houses, cities etc. are instances of matter. These instances or forms of matter we can see. But besides matter there are other non-soul reals which are not amenable to our visual cognition; they are invisible. Like a silent servant they serve us without our knowledge. They pervade the whole universe. The non-soul real is well known as the non-soul substance. Non-soul substances are of five kinds.
અજીવ તત્ત્વ શું છે ?
અજીવ - જડ - જેનામાં જીવ નથી તે.
આ અજીવ તત્ત્વ એટલે પુદ્ગલ, ખાટલા, પાટલા, વસ્ત્ર, પાત્ર, ટેબલ, ખુરશી, ઘર-નગર ઇત્યાદિ અનેક વસ્તુઓ. ઉપરાંત સૃષ્ટિમાં કોઇ અજીવ તત્ત્વો એવાં પણ છે કે જે આપણે ચક્ષુ દ્વારા જોઇ શક્તા નથી. તેઓ આપણને મૂક સેવક તરીકે સહાય કરે છે. અને સમસ્ત વિશ્વમાં વ્યાપી રહ્યા છે. તે અજીવ ∞ તરીકે પણ પ્રસિધ્ધ છે. તે પાંચ પ્રકારે
છે.
Names
નામ
૧.
LESSON 5
પાઠ : ૫
NON-SOUL REAL
2
Dharmastikāya (Medium of motion) ધર્માસ્તિકાય
Adharmastikāya (Medium of rest) અધર્માસ્તિકાય

Defining characteristic લક્ષ
It assists souls and matter to move.
ગાતસહાયક (જીવ અને પુદ્ગલને) It assists souls and matter to
rest.
સ્થિતિસહાયક (જીવ અને પુદ્ગલને)
50 -----

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3
૩.
૪.
5
૫.
Ākāśāstikāya (Space) આકાશાસ્તિકાય Pudgala (Matter)
કાય=
સમૂહ
પુદ્ગલાસ્તિકાય Kala (Time)
કાળ
વસ્તુના પરિવર્તનમાં સહાયક
‘Astikaya' is a compound of two words, viz. ‘asti’ meaning space-point and 'kaya' meaning a collection of units which are combined. Thus the term 'astikaya' means a substance having a collection of space-points well combined with one another. Hence the term ultimately means a substance having extension. Soul, Medium of motion, Medium of rest, Space and Matter are substances having extension (astikaya). Time has one space-point only and hence it has no extension. So, Time is not regarded as an astikaya. It is a substance without extension. ઘર્માસ્તિકાય અધર્માસ્તિકાય
અજીવ તાપ
અસ્તિ
પ્રદેશ,
= સમૂહ = પ્રદેશોનો
તે અસ્તિકાય.
જીવ, ધર્મ, અધર્મ,
આકાશ, પુદ્ગલ, અસ્તિકાય છે. પ્રદેશોના
સમૂહરૂપે છે. કાળ એક પ્રદેશી છે તેથી અસ્તિકાય
નથી.
It provides room to all substances.

જગા આપવામાં સહાયક દરેક પદાર્થોને Matter is endowed with colour, taste, smell and touch.
વર્ણ, ગંધ, રસ, સ્પર્શવાળું
Time assists souls and
matter to undergo change.
આકાશાસ્તિકાય
-- 51 -
પગલાસ્તિકાય

કાળ

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LESSON 6 પાઠ : ૬
SIX CONSTITUENT SUBSTANCES OF THE WORLD
સૃષ્ટિની રચનાના છ દ્રવ્યો
The world is constituted of six substances. The activity of these substances is natural to them. It is neither imparted nor initiated nor generated by some agent, that is, God. They pervade the entire world. And they undergo change every moment in accordance with their qualities. There is no agent who creates or destroys the world. The world governs itself, requiring no agent. Its constituent six substances having natural dynamism help the world sustain and govern itself.
જગતની રચનામાં છ દ્રવ્યો છે. જે સ્વયંસંચાલિત ક્રિયાવાળા છે. સૃષ્ટિમાં વ્યાપેલા છે. અને સૌના ગુણ પ્રમાણે પરિણમનશીલ હોય છે. આ સૃષ્ટિ કોઈ બનાવતું કે બગાડતું નથી. પણ આ છ દ્રવ્યોના ગુણધર્મોની કાર્યશીલતા વડે સ્વયં
સંચાલન થયા કરે છે.
Names of six substances : 1. Jivastikaya (Soul substance), 2. Pudgalāstikāya (Matter substance), 3. Dharmāstikaya (Substance-serving-as-a-medium-of-motion), 4. Adharmastikaya (Substance-serving-as-a-mediumof-rest), 5. Akasātikāya (Space substance), 6. Kāla (Time substance).
છ દ્રવ્યોના નામ :
૧. જીવાસ્તિકાય ૨. પુદ્ગલાસ્તિકાય ૩. ધર્માસ્તિકાય, ૪. અધર્માસ્તિકાય, ૫.આકાશાસ્તિકાય ૬. કાળ

52
XIX

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Classifications of Substances
Anastikāya Drayas (Extensionless Substances) અસ્તિકાય દ્રવ્યો Kāla કાળ
I Astikāya Dravyas (Substances having extension)
અસ્તિકાય દ્રવ્યો 1 Jivāstikāya ૧ જીવાસ્તિકાય 2 Dharmāstikāya ૨. ધર્માસ્તિકાય 3 Adharmāstikāya ૩. અધર્માસ્તિકાય 4 Akāśāstikāya ૪. આકાશાસ્તિકાય 5 Pudgalāstikāya પ પુદ્ગલાસ્તિકાયા
Cetana Dravyas (sentient substances) ચેતનદ્રવ્ય 1 Jivāstikāya ૧ જીવાસ્તિકાય
11 Jada dravyas (Insentient substances) અજીવ દ્રવ્યો 1 Dharmāstikāya ૧ ધર્માસ્તિકાય 2 Adharmāstikāya ૨ અધર્માસ્તિકાય 3 Akāśāstikāya ૩ આકાશાસ્તિકાય 4 Pudgalāstikāya ૪ ૫ગલાસ્તિકાય 5 Kāla પ કાળ
(XIIIIIIIIIIIIIII 53 IIIIIIIIIIIIIIIII

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III. Rūpi Dravyas (Substances having physical qualities
colour etc.)
રૂપી
1 Pudgalāstikāya પુદ્ગલાસ્તિકાય
Arupi Dravyas (Substances devoid of physical

qualities colour etc.) અરૂપી દ્રવ્યો
1 Jivāstikāya 291121314
2 Dharmastikāya ધર્માસ્તિકાય
3 Adharmastikaya 24441129514
4 Akāśāstikāya આકાશસ્તિકાય
5 Kāla
કાળ(અપ્રદેશી)
Substances devoid of physical qualities are known through their special characteristic function they perform. As for instance, the special function of Dharmastikāya is to act as an occasioning cause for the motion of souls and matter. Jiva (soul) is known as distinct and different from non-soul substances by its special characteristic, viz. sentiency. The characteristic arupitva (absence of physical qualities) is a common characteristic of five arūpi substances that are included in the class of non-soul substances. Only one member of this class, viz. Pudgala (Matter) substance is rupi (possessed of physical qualities). That it is rūpi is known through our senses.
The term 'pudgala' contains two verbal roots, viz. 'pud' meaning 'to grow, to develop' and 'gala' meaning 'to decay'. The pudgala substance is so called because it is perishable.
XXX 54 II

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અરૂપી દ્રવ્યો પોતાના ગુણધર્મથી જણાય છે. જેમકે ધર્માસ્તિકાયનો ગુણ જીવ અને પુદ્ગલને ગતિમાં નિમિત્ત થવાનો છે. જીવ ચૈતન્ય લક્ષણથી જડ દ્રવ્યોથી જુદો જણાય છે. અજીવમાં અરૂપી દ્રવ્યો છે પણ તે ગુણ સામાન્ય છે. પુદ્ગલ દ્રવ્ય એક જ રૂપી છે. પુદ્-ભરાવું, મળવું. ગલ-ગળવું, ફરીજવું. આથી પુદ્ગલ દ્રવ્ય વિનાશી કહેવાય છે. તે તેના વર્ણાદિથી સમજાય છે.
Kala is not included in the class of astikaya substances because it has only one space-point. Soul is not included in the class of non-soul substances because it is sentient. Padgala is not included in the class of arupi substances because it has physical qualities like colour, form, etc.
અસ્તિકાય દ્રવ્યમાં કાળ નથી કારણ કે તે અપ્રદેશી છે. અજીવ દ્રવ્યોમાં જીવ નથી કારણ કે જીવ ચેતન છે.
અરૂપી દ્રવ્યોમાં પુદ્ગલ નથી કારણ કે તે વર્ણાદિવાળું છે, રૂપી છે.

★★★
- 55 ..

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LESSON 7
પાઠ : ૭ NATURE OF COLOUR ETC FOUND IN MATTER
પુદ્ગલના વર્ણાદિનું સ્વરૂપ
Name
ગુણ
1
Krsna
કૃષ્ણ
Nila
નીલ
Meaning Ilustation અર્થ : કોના જેવો છે Five colours
વર્ણ પાંચ Black
Collyrium કાળો
કાજળ Blue Feather of a peacock વાદળી મોરપીંછ Red Red dye got from roots
of madder રાતો
મજીઠ Yellow Turmeric પીળો હળદર White White conch
સફેદશંખ
જે
જ
Lohita
છે !
લોહિત Hāridra હારિદ્ર Śveta શ્વેત
5 ૫.
ધોળો
1
Tikta
Five Tastes
રસ પાંચ Pungent Dry ginger,
Black pepper તીખો સુંઠ-મરી Bitter Nimb tree કડવો લીમડો
૧. તિક્ત 2 Katuka ૨. કર્ક
(0
0 0
0 0 0
0
0 0
0
56
0
0
0
0
0
0
0 0
0

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3
Kasāya
Astringent
Fruit of the Emblic Myrobalan ત્રિફળા
કષાય.
તૂરો
4
Amla આમ્સ Madhura
Sour ખાટો Sweet
Tamarind fruit આંબલી Sugar
Ice
1 ૧.
sita શીત Uşna ઉષ્ણ Snigdha
જ
Eight Touches
સ્પશ - ૮ Cold
હિમ-બરફ Hot
Fire ગરમ
અગ્નિ Unctuous Oil ચીકણો તેલ-દિવેલ Arid Ashes લખો
રાખ Light Cotten
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=
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સુંવાળો Rough ખરબચડે
Karkasa કર્કશ
કરવત
IIIIIIIIIIIIII 57 IIIIIIIIIIIIIII

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Two Smells
ગંધ -૨ Surabhigandha Good smell musk સુરભિગંધ Durabhigandha
Bad smell Garlic દુરભિગંધ
દુર્ગધ લસણ,
સુગંધ
કસ્તુરી
૧. 2 ૨.
All these physical qualities are found in Matter alone. Other substances being arupi do not have any physical quality. Pudgala (Matter) alone is the rapi substance.
આ પ્રકારો કેવળ પુદ્ગલ પદાર્થોને હોય છે. અન્ય અરૂપી દ્રવ્યમાં હોતા નથી. પુદ્ગલ રૂપી દ્રવ્ય છે.
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LESSON 8
ULO :C AUSPICIOUS KARMIC MATTER - A REAL
પુણ્યતત્ત્વ
Auspicious karmic matter is attracted and bound by the soul through the instrumentality of auspicious internal states of the soul. When this auspicious karmic matter rises to give its fruits, one attains things causing pleasure. When the excellent auspicious karmic matter rises to give its fruits, one attains Religion.
પુણ્ય - શુભકર્મ - શુભભાવથી થતો શુભબંધ તથા ઉદય, જેના ઉદય વડે સંસારમાં સુખના સાધન - સંયોગની પ્રાપ્તિ થાય. ઉત્તમ પુણ્યના ઉદય વડે ધર્મની પ્રાપ્તિ થાય.
What type of pleasure do you desire? Do you desire the momentary worldly pleasure ? Or, do you desire the eternal pleasure of liberation ?
તમે કેવું સુખ ઈચ્છો છો ? સંસારનું ક્ષણિક સુખ? કે મોક્ષનું શાશ્વત સુખ ?
Auspicious karmic matter is the means to worldly pleasure. On the other hand, knowledge is the means to the pleasure of liberation. And the excellent auspicious karmic matter acts as a guide in our journey on the path leading to liberation. To acquire such excellent auspicious karmic matter, one should worship the true Makerof-the-Path-of-Religion, devote oneself to the service of the true spiritual guide and sincerely practise the true

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Religion, keeping in view the ultimate goal, viz. liberation.
પુણ્ય સંસારના સુખનું સાધન છે. જ્ઞાન મોક્ષના સુખનું સાધન છે. ઉત્તમ - પુણ્ય મોક્ષ માર્ગમાં ભોમિયાનું કામ કરે છે. એવા ઉત્તમ પુણ્ય માટે સદેવ, - સદ્ગુરુ, સધર્મનું આરાધન પરમાર્થના લક્ષે કરવું.
*
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Causes of the bondage of auspicious karmic matter: offering donation to the worthy, worship of Supreme Spiritual Victor and Founder of the Path of Religion, service of the spiritual guides and elders, mental, vocal and bodily wholesome activity, rendering help and assistance to the miserable and poor after having known their needs, and practice of universal love. ' પુણ્ય બંધના હેતુઓ -
સુપાત્રે દાન, જિનભક્તિ, ગુરુજનોની સેવા, મન વચન કાયાની શુભ પ્રવૃતિ, અનુકંપાદાનમાં દુ:ખી દરિદ્ર જીવોની આવશક્યતા જાણી સહાય કરવી. દયારૂપ ધર્મનું પાલન કરવું.
2000 1
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0 0
0 0
0 0
0
0 1

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LESSON 9
પાઠ : ૯ INAUSPICIOUS KARMIC MATTER - A REAL
પાપતન્ય The inauspicious karmic matter is bound by soul through internal inauspicious states of the soul. When the inauspicious karmic matter rises to give its fruits, the soul experiences miseries of various kinds, it continues to transmigrate in all the four broad life-species, does not attain pleasure and Religion. Evil acts that cause the acquisition of this inauspicious karmic matter are of eighteen kinds. They are called Adhāra Pāpa Sthanakas. One should abstain from them.
પાપ-અશુભત્ત્વ છે. અશુભબંધનથી થતો પાપનો બંધ અને ઉદય. પાપ નું A કર્મના ઉદયથી જીવ સંસારના અનેક પ્રકારના દુ:ખ ભોગવે છે. ચારે ગતિમાં ભમે
છે. ધર્મ કે સુખ પામતો નથી. જીવને દુઃખ આપનારા આ પાપ અઢાર પ્રકારના જ છે. જેને અઢાર પાપ સ્થાનક કહેવામાં આવે છે. તેનું રુદ્ર રૂપ જીણી તેનાથી દૂર 1. રહેવું.
Adhāra Pāpa sthānakas
અઢાર પાપસ્થાનક - પાપને રહેવાના સ્થાને 1. Himsa : Violence. To destroy life-force of a living being, to torture and cause pain and distress to a living being. Internal states of soul, viz. attachment etc. area regarded as internal Hiinsä or Himsā from the transcendental standpoint.
૧. હિંસા : કોઈપણ જીવના પ્રાણનો ઘાત કરવો, દુ:ખ આપવું. - રાગાદિભાવ તે ભાવ હિંસા છે.
2. Asatya : Untruthfulness. To speak what is false or improper in order to gain some money or worldly pleasure.
ST
IIIIIIIIIIII61 IIIIIIIIIIIIIIIIIX

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Causes of the bondage of inauspicious karmic matter
પાપ બંધના હેતુઓ
હિંસા
માન
અલ્યાખ્યાન (આજ)

માયા
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(૬) રતિ અન

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ક્રોધ
= ITI

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૨. અસત્ય ઃ થોડા સુખ કે લોભ ખાતર અસત્ય વચન બોલવાં.
3. Chori : Theft. To take any thing without the permission of its owner.
૩. ચોરી : માલિકને પૂછ્યા વગર કોઈ પણ વસ્તુ લઈ લેવી.
4. Maithuna : Copulation. Primary and secondary sex acts.. To indulge in such acts and seek sexual pleasure.
૪. મૈથુન : વિષય વાસના - કામનું સેવન કરવું.
5. Parigraha : Accumulation of wealth. To accumulate and possess so many things-sentient and insentient. ૫. પરિગ્રહ : સાંસારિક સચિત - અચિત ઘણી વસ્તુઓનો સંગ્રહ કરવો. 6 Krodłha : Anger, speaking loudly harsh words, taking offence, jealousy, not being on speaking terms. ૬. ક્રોધ : ગુસ્સો, આક્રોશ, રીસ, ઈર્ષા, અબોલા કરવા.
:
7 Māna : Pride. To be proud of one's greatness, beauty, virtue etc, saying ‘I am great' ‘I am beautiful/ handsome' ‘I am virtuous' etc.
૭. માન : હું મોટો છું, રૂપવાન, ગુણવાન છું, ઈત્યાદિ અહંકાર કરવો. 8 Māyā : Deceit. To indulge in fraud, treachery, cheating.
૮. માયા : મમત્વ. છળ, પ્રપંચ, દગો, ઠગવાપણું, છેતરપીંડી કરવી. 9 Lobla : Greed. Desire for accumulating more and more wealth. Uncontentedness.
૯. લોભ તૃષ્ણા, અસંતોષ. ખૂબ મેળવવાની ઈચ્છા કરવી.
10 Rāga : Attachment towards sentient and insentient things
૧૦. રાગ : ચેતન - અચેતન દ્રવ્યો પ્રત્યે સ્નેહ થવો.
11 Dvesa : Aversion. To despise, hate things not to one's liking. Malice
૧૧. દ્વેષ : ઇર્ષા, અદેખાઈ કરી દુ:ખી થવું.
12 Kalaha : To quarrel with others. ૧૨. કલહ : કોઈની સાથે ઝઘડા સંઘર્ષ કરવો.
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13 Ablyākhyana : Accusation. To put false charges on others.
૧૩. અભ્યાખ્યાન : કોઈના ઉપર કલંક આરોપ મૂકવા.
14 Paiśānya : Back-biting
૧૪. પૈશૂન્ય કોઈની ચાડી ફૂગલી કરવી.
:
15 Rati-Arati : To be pleased when in association with things of one's liking and to be displeased when in association with things of one's dislike.
૧૫. રિત - અરિત ઃ મનપસંદ વસ્તુમાં હર્ષ અને અણગમતી વસ્તુમાં દ્વેષ
કરવો.
16 Paraparivāla : To censure others, to speak ill of others
૧૬. પરિવાદ : પારકી નિંદા, કુથલી કરવી.
17 Māvāmeyāvāda : To speak untruth with the intention of deceiving others.
૧૭. માયારૃપાવાદ : માયાપૂર્વક અસત્ય બોલવું.
18 M1ithātaśalya : Not to have faith in what is real, true and good but to have faith in what is unreal, untrue and evil.
૧૮. મિથ્યાત્વશલ્ય : તત્ત્વની વિપરિત શ્રદ્ધા કરવી.
★ ★
LESSON 10
પાઠ : ૧૦
INFLOW OF KARMIC MATTER - A REAL
આશ્રવતત્ત્વ
Aśrava means the inflow of karmic matter. But even that through which the flow of karmic matter enters the soul is also regarded as aśrava.
આશ્રવ - જેના વડે કર્મોના પ્રવાહ આવે.
There are five main causes of the inflow of karmic

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matter, and their sub-types are 42. આશ્રવના હેતુઓ મુખ્ય પાંચ છે તેના ભેદ ૪૨ છે.
Five main causes are: Wrong faith, non-restraint (violence etc.), passions, activity and negligence. પાંચ પ્રકાર - મિથ્યાભાવ, અવિરતિ, કષાય, યોગ, પ્રમાદ. Their 42 sub-types are as under :
આશ્રવના ૪૨ ભેદ
Absence of self-control over five senses 5 પાંચ ઇન્દ્રિયોનો અસંયમ
૫
૪
Four passions, viz. anger, pride, deceit, greed 4 ક્રોધ, માન, માયા, લોભ, કષાયનાભાવ Non-restraint (violence etc.) પાંચ પ્રકારના (હિંસાદિ) અસંયમ
5
મ
Lack of self-control over the threefold activity of mind, speech and body
3
મન વચન કાયાના યોગનો અસંયમ
૩
Various types of evil activity, viz. killing etc.25 કાયિક વિવિધ ક્રિયાઓ - જે હિંસાદિ પ્રવૃત્તિઓ અઢાર પાપસ્થાનક અને આરંભ પરિગ્રહવાળી છે.
૨૫
When a hole is formed at the bottom of a boat, water enters the boat through that hole; as a result of it, the boat gets sunk into the ocean. Similarly, when the soul through ignorance indulges in activities without restraint and control, these activities serve as holes or doors through which the flow of karmic matter enters into the soul and as a result the soul is drowned into the ocean of transmigratory existence.

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Total 42
કુલ
૪૨

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નાવમાં છિદ્રો પડે ત્યારે તેમાં પાણીનો પ્રવાહ આવે અને નાવ સમુદ્રમાં ડૂબી જાય. તેમ આત્મા અજ્ઞાનવશ અસંયમ સેવે તો આશ્રવના છિદ્રો દ્વારા કર્મનો પ્રવાહ આવે અને જીવ ભવ સમુદ્રમાં ડૂબી જાય.
Auspicious karmic matter is identified with the auspicious inflow and the inauspicious karmic matter is identified with the inauspicious inflow. So, the soul should stop the inflow of both the types.
શુભકર્મતે શુભાશ્રવ છે. અશુભકર્મ તે અશુભાશ્રવ છે. માટે બંને આશ્રવને જીવે રોકવા જરૂરી છે.
The soul should remove the five main causes of the inflow because they are also the causes of the bondage of soul with karmic matter.
આશ્રવના મૂળ પાંચ પ્રકારને રોકવા કારણ કે તે કર્મબંધનાં કારણો છે.
Mithyātva (Wrong faith) : Lack of faith in the founder of the path of Religion, spiritual guide and religion; faith in the opposites of these three; wrongly considering the body etc. to be the right means to real happiness; faith in what is not real and true. All this disappears as soon as the right faith arises.
મિથ્યાત્વ : સદેવ-સતગુરુ-સધર્મમાં અશ્રદ્ધા. અસદેવ અસત-ગુરુ અસત-ધર્મમાં શ્રદ્ધા. દેહાદિમાં સુખની માન્યતા. તત્ત્વની વિપરીત માન્યતા. તે સમક્તિની પ્રાપ્તિ થતાં દૂર થાય.
Avirati (Nonrestraint) : Absence of the practice of vows.
અવિરતિ : વ્રત પચ્ચખાણ રહિત અસંયમ
Pramāda (Negligence) : Disrespect and dislike of religion, seeking pleasure in worldly objects and passions, indulging in talks arousing feeling of attachment, finding pleasure in sleep.
પ્રમાદ : ધર્મમાં અનાદર, અરુચિ, વિષય કષાયમાં રતિ, રાગકથા અને આ
નિદ્રા.

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Kasāya (Passions) : Anger, pride, deceit, greed કષાય : ક્રોધ, માન, માયા, લોભ, ચાર કષાય.
Yoga (Activity) : Activity - auspicious and inauspi
cious - of mind, speech and body. યોગ : મન, વચન, કાયાની શુભાશુભ પ્રવૃત્તિ
LESSON 11
પાઠ : ૧૧
STOPPAGE OF THE INFLOW OF KARMIC MATTER
સંવરતત્ત્વ
It is the power of soul that causes the stoppage of the inflow of karmic matter.
સંવર - કર્મના આવતા પ્રવાહને રોકનારી આત્મશક્તિ.
The stoppage of the inflow of karmic matter is regarded as the external stoppage, while the stoppage of the unwholesome states (feelings, passions etc.) of the soul is regarded as the internal stoppage; the latter is the cause of the former.
આશ્રવ વડે કર્મનો પ્રવાહ આવે છે. સંવર વડે કર્મોનો પ્રવાહ રોકાય છે. ૧. દ્રવ્ય સંવર : જ્ઞાનાવરણાદિ કર્મના પ્રવાહનું રોકાઇ જવું.
૨. ભાવ સંવર : આત્માના રાગાદિ પરિણામનું રોકાઇ જવું. અર્થાત્ આત્માનું જ્ઞાન સ્વભાવમાં રહેવું.
What are the means for the stoppage of the inflow of karmic matter ? They are as follows :
કર્મના પ્રવાહને રોકવાના સાધનો ક્યા છે ? તે નીચે પ્રમાણે છે.
Five self-regulating careful acts (samitis) : (1) T૦ move about cautiously so as to cause trouble to no living being. (āryā-samiti). (2) To speak what is true, beneficial, measured and free from doubt. (bhāsa-samiti). (3) To act cautiously while seeking to procure such means neces
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sary for the conduct of lifejourney as are free from defects (violence, injustice, cheating, etc.). (esaņā-samiti). (4) TO receive and place any thing whatsoever after a proper inspection and proper cleansing-of-dust. (ūdama-niksepasamiti). (5) To dispose of things that are of no use at a place free from living bodies and after proper inspection. (utsarga-samiti).
પાંચ સમિતિ - સમ્યક્ પ્રકારે પ્રવૃત્તિ કરવી.
9. Suzala, 2.614LRAG, 3. 149LL RACA, 8. HELY ભંડમત્ત નિક્ષેપણા સમિતિ, ૫. પારિષ્ઠાપનિકા સમિતિ
Three restricted or controlled activities (gupti) : Controlled activies of mind, speech and body. The restriction should be wholesome and conducive to spiritual evolution
ત્રણ ગુપ્તિ – પ્રવૃત્તિને ગોપવવી, નિવૃત્ત થવું. મન ગુપ્તિ, વચન ગુપ્તિ, કાય ગુપ્તિ.
Victory over the 22 discomforts or afflictions (parışaha-jaya) : To remain equanimous in favourable and unfavourable circumstances.
બાવીસ પરિષહ :- અનુકૂળતા કે પ્રતિકૂળતાઓમાં સમતા રાખવી
Cultivation of ten meritorious qualities, (dharma) viz. Forbearance, modesty, uprightness, purity, truthfulness, restraint, austerity, renunciation, non-attachment and continence.
EH 461471:- 9.441, 2. 1481, 3.229dl, 7. 2124, 4.7464, F. 244, 9. 44, C.-4101, c. 24 ($24+4 etał 90.448424.
Twelve types of deep-reflection : According to the objects - subject-matters - reflected upon the deepreflection is having twelve types. The twelve objects or subject matters are as follows: (1) the transitoriness of everthing that surrounds us; (2) the utter helplessness of beings in the face of death; (3) the relentless cycle of
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rebirth, with its attendant suffering; (4) the absolute aloneness of each individual as he moves through this cycle and as he experiences the fruits of his own past acts; (5) the fact that soul and body are completely separate from each other; (6) the filth and impurity which in reality permeate a seemingly attractive physical body; (7) the manner in which inflow of the karmic matter takes place; (8) how such inflow can be stopped; (9) how karmic matter already clinging to the soul can be eliminated, dissociated; (10) the real nature of the universe; (11) how rare is the opportunity to attain right faith; (12) how the path leading to liberation is well set out and enlightened by the omiscient Lord.
બારભાવના :- ૧. અનિત્ય, ૨. અશરણ, ૩. સંસાર, ૪. એકત્વ, ૫. અન્યત્વ ૬. અશુચિ, ૭. આશ્રવ, ૮. સંવર, ૯. નિર્જરા, ૧૦. લોકસ્વરૂપ, ૧૧. બોધિધર્મ,૧૨.ધર્મ
Five types of right conduct: They are sāmāyikacaritra (to remain in the state of equanimity, giving up all impure activity), etc.
પાંચ ચારિત્ર
સામાયિક આદિ શુદ્ધ આચરણ
Total
--
57
કુલ
૫૭
The monk is more qualified than the layman for the practice of these means for the stoppage. A layman who has taken twelve vows and is endowed with right faith can very well undertake the practice.
These means can stop the inflow of karmic matter. But what will you do to dissociate the karmic matter already bound to the soul? This we shall consider in the next lesson.
આ સંવર ધર્મના અધિકારી મુખ્યત્વે મુનિ છે. છતાં બાર વ્રતધારી સાધક કે સમકિતી શ્રાવકને સંવર તત્ત્વ સાધ્ય છે. સંવરની આત્મ શક્તિ દ્વારા આવતો

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પ્રવાહ અટકે છે, પણ અનાદિકાળથી સત્તામાં પડેલા કર્મોનો નાશ કરવા માટે શું કરશો ? આનો વિચાર પછીના પાઠમાં કરીશુ.
DISSOCIATION OF THE BOUND KARMIC MATTER
નિર્જરાતત્ત્વ - નિર્જરી કે ખરી જવું
LESSON 12
પાઠ : ૧૨
PARTIAL
It is again the power of soul that causes the partial dissociation of karmic matter clung to the soul. It is of two kinds.
નિર્જરા - સત્તામાં રહેલા અને ઉદયમાં આવતા કર્મોને નાશ કરવાની આત્મશક્તિ તે નિર્જરા છે. તેના બે પ્રકાર છે :
The partial dissociation of the bound karmic matter is regarded as the external partial dissociation, while the partial elimination destruction of the unwholesome states (feelings, passions) of the soul is regarded as the internal partial dissociation; the latter is the cause of the former,
-

૧. દ્રવ્યનિર્જરા : આત્મ પ્રદેશોથી કર્મપરમાણુઓનું ક્રમે ક્રમે ક્ષીણ થવું. ૨. ભાવનિર્જરા : વિભાવજનિત રાગાદિ ભાવકર્મનું ક્રમે ક્રમે ક્ષીણ થવું. ભાવનિર્જરા વ્યનિર્જરાનું કારણ છે.
Again, the partial dissociation is of two types, viz. involuntary and voluntary.
1. Involuntary Partial Dissociation : The karmic matter gets automatically dissociated as soon as it rises and gives its fruits. As this dissociation is automatic and hence involuntary, the soul, at that time, continues to have perverse states and as a result continues to bind new karmic matter.
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વળી, નિર્જરાના બે પ્રકાર છે.
૧. અકામ નિર્જરા : ઉદયમાં આવેલાં કર્મ તેના કાળે નષ્ટ થાય છે. પણ તે સમયે જીવ ઉદય કર્મમાં જોડાયેલો હોવાથી વિભાવદશાને કારણે નવો અનુબંધ કરે છે. તેથી તે કર્મોનું ખરવું અકામ નિર્જરા છે.
2. Voluntary Partial Dissociation: This is found in the case of a monk endowed with right knowledge. He dissociates the bound karmic matter through the practice of penance. As this dissociation is effected by the voluntary efforts, it is called voluntary dissociation. And as this dissociation is voluntary, the soul, at that time, has pure states and as a result binds no new karmic matter.
૨. સકામ નિર્જરા : જ્ઞાની - મુનિને હોય છે. ઉદયવતી કર્મો સાથે * ઉપયોગની તદ્રુપતા ન હોવાથી ઉપયોગ શુદ્ધ જ્ઞાનમય લેવાથી કર્મો નાશ પામે : છે. અને નવો બંધ તેવો થતો નથી. તે સકામ નિર્જરાતત્ત્વ છે.
Thus the means for the voluntary partial dissociation is penance. Penance primarily means extinction of desires. And the means for the exitinction of desires are twelve forms of penances. Of the twelve forms, six are external and the other six are internal.
નિર્જરા થવાનું સાધન તપ છે. તપ – ઇચ્છાનું અટકવું, નિરોધ થવો કે શમાઇ જવું. ઇચ્છાનિરોધઃ તપ :” ઇચ્છા નિરોધ માટેના સાધનો બાર પ્રકારના તપ - છ બાહ્ય અને છ અત્યંતર છે.
We can see the external penances. They are the forms of the mortification of body.
The six external penances are as follows બાહ્ય – બાહ્ય દૃષ્ટિથી દેખાય; તપ - શરીરને તપાવે, દમે તે બાહ્ય તપના છ પ્રકાર
(1) Anaśana: To give up all sorts of food for a limited period of time or till death.
આ
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૧. અનશન : અલ્પાધિક સમય માટે અથવા મૃત્યુ પર્યત સર્વ પ્રકારના આહારનો ત્યાગ.
(2) Unodari : To eat less than what is needed to fill the belly.
૨. ઉણોદરી : ભૂખ કરતાં ઓછો આહાર લેવો. (3) Vrtisaṁkṣepa : To limit the items of food. ૩. વૃત્તિ સંક્ષેપ : આહારના પદાર્થોની મર્યાદા રાખી ગણત્રીમાં લેવા.
(4) Rasapurityaga : To give up stimulating or delicious food, viz. ghee, milk, curd, oil, etc.
૪. રસ ત્યાગ: સ્વાદના જય માટે સ્વાદિષ્ટ રસોનો ત્યાગ કરવો. તેમાં દૂધ, ; દહીં, ઘી, તેલ, ગોળ, તળેલું (મીઠું) રસવાળા પદાર્થો છે.
(5) Vivikiusayyasanasanlinaia : Tostay in lonely places free from all disturbances.
૫. વિવિક્તશય્યાસનસલીનતાઃ ક્ષુબ્ધ કરે તેવા કારણોથી રહિત સ્થાનોમાં એકલા રહેવું.
(6) Kuraklesa : To place one's body under stress through cold or heat, through adopting diverse postures and the like.
દ, કાયકલેશઃ શરીરને કષ્ટ આપવું અને પદ્માસન જેવાં આસનોનો મહાવરો કરવો.
The internal penances could not be seen. They purify the internal states of the soul.
The six internal penances are as follows:
આ અંતરંગ તપ છે. પ્રાયઃ બાહ્યદષ્ટિએ દેખાય તેવું નથી. પણ આત્માના છે પરિણામને વિશુદ્ધ કરે છે.
અભ્યતર તપના છ પ્રકાર છે.
(1) Pruyaścitta : Atonement. To repent and atone for the sinful acts.
૧. પ્રાયશ્ચિત થયેલા પાપોનો પ્રશ્ચાતાપ કરવો અને પ્રાયશ્ચિત કરવું.
(2) Vinaya : Veneration. To respect and honour the teachers and elders.
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૨. વિનય : ગુરુજનો અને વડીલોના વચનો માન્ય કરવા.
(3) Vaiyavrttya : Service. To render service to teachers, elders, the sick etc.
૩. વૈયાવૃત્ત્વ : ગુરુજનો, વડીલો અને રોગી આદિની સેવા કરવી.
(4) Svādhyaya : Study. To study scriptures and other works conducive to spiritual development.
૪. સ્વાધ્યાય : સત્શાસ્ત્રો અને આગમોનો અભ્યાસ કરવો.
(5) Kayotsarga : To prevent one's body from doing unwholesome and evil acts, to renounce all attachment to one's body and to give up all egoistic thoughts.
૫. કાયોત્સર્ગ : કાયાને પાપવ્યાપારથી રોકવી. દેહભાવનો ત્યાગ કરવો. (6) Dyana : Mental concentration. To renounce all the distraction of mind, to concentrate mind on wholesome objects and to cultivate trance states.
૬. ધ્યાન : કોઇ વિષયનું એકાગ્રતાપૂર્વક ધ્યાન કરવું.
These internal six penances are means to the final emancipation through causing partial dissociation of karmic matter. And the six external penances are there simply to help the practice of the internal penances. So they are acceptable so long as they do not hinder the practice of the internal penances. To extinguish all desires and as a result to manifest the pure state of nonattachment is the prime means to the final emancipation. નિર્જરા તત્ત્વના છ અત્યંતર તપ મોક્ષમાર્ગના સાધનો છે. તેની રક્ષા માટે છ બાહ્ય તપ છે. મુખ્યત્વે ઇચ્છાનો નાશ થવો અને વીતરાગભાવ પ્રગટ થવો તે મોક્ષ માર્ગ છે.
AnaŚana, Unodari, VrtisaiksepaandRasatyāga-these four external penances are to be practised for the purity of food.
અનશન, ઉણોદરી, વૃત્તિસંક્ષેપ અને રસત્યાગ, આ ચાર પ્રકાર આહારશુદ્ધિ માટે છે.
Kayaklesa and Samlinata - these two external pen
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stoppage of the
inflow of karmic matter
હોડીના છિદ્ર પૂરવાથી પાણી રોકાય - સંવર તત્ત્વ
=
The stoppage of the inflow of water into the boat by sealing the
hole
=
Arrival of the boat
at its destination.
= Attainment of the emanc
ipation at its destination
હોડી લક્ષ્યસ્થાને પહોંચી

=
મોક્ષ તત્ત્વ
Inflow of water into a boat through a hole
= Inflow of Karmic matter
XXXX
હોડીમાં છિદ્ર વાટે પાણી આવે
= આશ્રવ તત્ત્વ
Taking out water in small quantity from the boat
= Partial dissociation of karmic matter
હોડીમાં ભરાયેલું પાણી બહાર કાઢે નિર્જરા તત્ત્વ
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ances are to be practised for the purity of the body as also for restraint.
કાયકલેશ, સલીનતા, કાયાની શુદ્ધિ અને સંયમ માટેના છે.
Prayascitta, Vinaya and Vaiyavrttya - these three internal penances are to be practised for the purity of mind.
પ્રાયશ્ચિત, વિનય અને કાયોત્સર્ગ આ ત્રણ તપ મનશુદ્ધિના છે.
Svadhyāya, Dhyana and Kayotsarga - these three internal penances are to be practised for the purity of soul.
Thus through the practice of these penances the soul, every moment, dissociates some portion of the karmic matter bound to it and as a result finally attains total dissociation of the karmic matter, that is, emancipation, liberation.
સ્વાધ્યાય, ધ્યાન અને કાયોત્સર્ગ, આત્મશુદ્ધિના તપ છે. આ પ્રકારના તપ દ્વારા કર્મોનો અંશે અંશે નાશ થઈ જીવ મુક્તિને સાધે છે.
LESSON 13 પાઠ : ૧૩ BONDAGE બંધ તત્ત્વ
By nature soul is pure, that is, totally free from matter. But in its present state it is bound with karmic matter. Hence, before describing its pure state, i.e. liberation, we describe, in this lesson, its impure state i.e. bondage.
જીવ સ્વયં મોક્ષસ્વરૂપ છે. પરંતુ વર્તમાનમાં કર્મોથી બંધાયેલો છે. તેથી મોક્ષનું સ્વરૂપ કહેતા પહેલાં બંધ તત્ત્વ કહેવામાં આવે છે.
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Bondage here means interpenetration of the spacepoints of the soul and the particles of karmic matter like the interpenetration of the smallest units of milk and water.
બંધ :- આત્માના પ્રદેશો અને કર્મોની રજનું દૂધ અને પાણીની જેમ ભળી moral à Git e.
The soul is by nature pure, unsullied by the karmic matter. Then what caused its bondage with matter for the first time? In other words, when it first came to be mixed
with karmic matter and what urged it to get mixed with The karmic matter?
આત્મા મોક્ષસ્વરૂપ શુદ્ધ છે. તો પછી બંધાયો કેવી રીતે ?
The answer to these questions is that it is bound with in karmic matter from the beginningless time. Our present un state of impurity is beginningless.
અનાદિકાળથી આત્મા કર્મોથી બંધાયેલો છે. વર્તમાન આપણી દશા : તે આપણો અનાદિકાળ બતાવે છે.
Karmic material particles are classified into eight: fundamental types.
કર્મોના મુખ્ય આઠ પ્રકાર છે.
Name of the type
llustration
Which quality (of thethe soul) obstructed
$ 4GHz?
Jñanavaraniya karma (knowledgeobscuring karmic raatter.)
It veils and obscures soul's faculty of knowledge
Like a bandage on the eyes
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૧. જ્ઞાનાવરણીય કર્મ
2 Darsanvarniya karna(Intuitionobscuring karmic
matter.) ૨. દર્શનાવરણીય
3 Mohantya karma (Deluding karmic matter)
૩. મોહનીય કર્મ
4 Antarāya karma
(Power-obscuring
karmic matter)
૪. અંતરાય કર્મ
5 Vedaniya karma
(Feeling-producing karmic matter)
૫. વેદનીય કર્મ
6 Nāna karma
(Body making

આત્માના જ્ઞાનગુણને રોકે છે. આંખે પાટા જેવું
It veils and obscures
soul's faculty of intuitive vision.
આત્માના દર્શન ગુણને રોકો રાજાનોદ્વારપાલ રોકે તેવું
છે.
It veils and obscures soul's natural
predilection for
what is true and real as also its natural
state of
non-attachment.
આત્માના શ્રદ્ધા અને વીતરાગ ભાવને રોકે છે.
It veils and obscures soul's infinite power.
મદિરાપાનથી થતી બેભાનતા જેવું. Like a royal
treasurer who
is reluctant to donate. આત્માની અનંત શક્તિને રોકે રાજાનો ભંડારી છતી
વસ્તુ આપે નહિ. Like a knife smeared with sweet honey,
which causes
pleasant and
It veils and obscures soul's infinite spiritual happiness not dependent on body, senses, external
worldy objects etc.
આત્માના અશરીરી અવ્યાબાધ ગુણને રોકે.
It veils and obscures soul's non-physical
---
XX
Like adoor-keeper of the king
77

Like unconscious
ness caused by strong wine.
unpleasant
experiences. મધથી ખરડાયેલી છરીથી મધ ખાવા જેવું ગાતા
અશાતા રૂપ.
Like a picture drawn by a

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XIIIIIIIIIIIIIIIIIIIIIIIIIIIIIKKIKIR
karmic matter) - ૬, નામ કર્મ
7 Gotra karma
(Status-determi
ning karmic matter) . ૭. ગોત્ર કર્મ
nature.
painter. અરૂપી ગુણને રોકે છે. ચિતારો જેવું ચિત્ર દોરે
તેવું. It veils and obscures Like use or misuse soul's quality called of pots made by a 'neither-high-nor-low'. potter. આત્માના અગુરુ લઘુ કુંભાર ઘડા બનાવે તેનો ગુણને રોકે છે.
સદુપયોગ કે દુરુપયોગ
થાય તેવું. It obscures soul's Like the duration immortality,
of imprisonment.
8 Ayusya karma
(Life-span-determi-
ning karmic matter) ૮. આયુષ્ય કમ
આત્માના અમરત્વને રોકે
જેલની સજા જેવું.
Of these eight types, the first four are considered to be obstructive (ghati) because they obstruct soul's four : natural fundamental qualities, while the remaining four are considered to be non-obstructive because they do not obstruct soul's four natural fundamental qualities but
simply determine its body and external conditions and man give auspicious or inauspicious fruits.
પ્રથમના ચાર કર્મો ઘાતી છે. તે આત્માના ગુણનો ઘાત કરનારાં છે. બીજા ચાર કર્મો અઘાતી છે, તે શુભાશુભ ફળને આપનારાં છે.
Auspicious and inauspicious activities of mind, speech and body as also the impure states of soul cause the karmic material particles rush toward the soul and get mixed with the soul in the manner in which water mixes with milk. This is called bondage. Though the karmico matter is of infinite type, it is broadly classified into eight types. We have already explained these eight types. Again these eight types are divided into two groups - obstructive and non-obstructive.
મન વચન કાયાની શુભાશુભ પ્રવૃત્તિ અને જીવના વિભાવ જનિત T. પરિણામને નિમિત્ત પામીને કામણવર્ગણા જીવના પ્રદેશો પ્રત્યે આકર્ષાઈને દૂધ વે.

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પાણીની જેમ ભળી જાય છે. તેને કર્મબંધ કહે છે. અનંત પ્રકારના કર્મોના ઘાતી
અને અઘાતીના ભેદથી આઠ પ્રકાર છે.

કર્મનો પરિચય ॰ અઘાતી કર્મ કર્મ ક્ષયની પ્રવૃત્તિ
О
કર્મનો પરિચય
XX
~♥~
79
P =
ના
ફ્ર
ઘાતી કર્મ
FTMsic
vrFriend
:~
કર્મ ક્ષયનો પાય

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Ghati karmas
(obstructive
karmatypes) ઘાતો કમ
1 Jñanavaraniya ૧. જ્ઞાનાવરણીય
2 Darsanavaraniya ૨. દર્શનાવરણીય
3 Mohaniya karma ૩. મોહનીય કર્મ
4 Antaraya karma ૪. અન્તરાય કર્મ
Aghati karmas (Non obstructive karmatypes) અઘાતી કર્મ

1 Vedniya karma ૧વંદનીય કર્મ
2 Näma karma
૨. નામકર્મ
3 Gotra karma ૩. ગોત્ર કર્મ
4 Ayuşya karma ૪. આયુષ્ય કર્મ
The karmic material particles influxed by a particular act obscure a certain capacity or faculty of soul. This is called prakṛti-bandha (bondage-in-respect-of-nature). They obscure it for a certain period of time. This is called sthiti-bandha (bondage-in-respect-of-duration). Their effects have different degrees of intensity. This is called rasa-bandha (bondage-in-respect-of-intensity). They have certain fixed quantity. This is called pradesa-bandha (bondage-in-respect-of-constituent-units). But there arises a question as to what are the factors that determine the quality to be obscured by karmic material particles as also the quantity and duration of these particles and the intensity of their fruits. It is the nature of soul's activity (which causes the inflow of karmic material particles) that determines the quality to be obscured by them. For instance, an act of destroying books, despising the learned, etc. causes the inflow of karmic material particles which
xxxI 80 [XXX

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TITLE
obscures the faculty of knowledge. The quantity of karmic material particles acquired by a soul depends on the intensity of its activity. The more intense the activity of the soul, the greater is the inflow of karmic material particles. The duration of the karmic material particles in association with the soul and the intensity of their fruits depend upon the intensity of the passions. The stronger the passions, the longer is the duration and greater is the intensity of their fruits.
કર્મબંધના મુખ્યત્વે ચાર પ્રકાર છે. ૧. પ્રકૃતિબંધ : કર્મનો સ્વભાવ, કર્મ કેવું ફળ આપશે અર્થાત્
જ્ઞાનાવરણ આદિ પ્રકાર. ૨. સ્થિતિબંધ : તે કર્મ આત્મા સાથે કેટલો સમય રહેશે. ૩. રસબંધ : કર્મના શુભાશુભ રસનું તીવ્ર કે મંદપણું. ૪. પ્રદેશબંધ : કર્મપુદ્ગુલોનો જથ્થો.
LESSON 14
પાઠ : ૧૪ LIBERATION
મોક્ષતત્ત્વ 'Right faith, right knowledge and right conduct - these three combined are the means of liberation.' - Tattvārthasutra by Āc. Umāsvāti. સમ્યગદર્શનજ્ઞાનચારિત્રાણિ મોક્ષમાર્ગઃ
શ્રી ઉમાસ્વાતિ આચાર્ય તત્ત્વાર્થ સૂત્ર Liberation means to be liberated. મોક્ષ – મુક્ત થવું To be liberated from what ? કોનાથી મુક્ત થવું ?

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To be liberated from karmic material particles that act as enemies of a soul. To be liberated from the cycle of births and deaths, that moves on from beginningless time.
અનંત પ્રકારના કર્મોરૂપી શત્રુઓથી મુક્ત થવું. અનંત કાળના જન્મ મરણના પરિભ્રમણથી મુક્ત થવું. What is liberation ? મોક્ષ શું છે?
It is the manifestation of soul's pure nature, unsullied by karmic matter. It is the absolute freedom from body, etc.
આત્માના શુદ્ધ સ્વભાવનું પ્રગટ થવું. દેહાદિથી સર્વથા મુક્ત થવું.
After that where does the soul dwell? It dwells in the Abode - of - the - Liberated, experiencing its infinite unobstructed bliss.
તે પછી આત્મા ક્યાં રહે ? અનંત અવ્યાબાધ સુખમાં અનંતકાળ સુધી સિદ્ધલોકમાં રહે. What does it do there?
ત્યાં શું કરે ?
It enjoys its natural bliss, remaining engrossed in its own pure nature. It attains the eternal bliss.
આત્મસ્વરૂપમાં લીન રહી નિજ સુખમાં રમણતા કરે. શાશ્વત સુખને પામે.
Liberation is the absolute freedom from birth, old age, death, diseases and miseries for ever.
જન્મ, જરા, મરણ, રોગ અને શોકથી સર્વથા સર્વકાળ માટે મુક્તિ.
What are the means of liberation ? Right faith, right i knowledge, and right conduct are the means of liberation.
મોક્ષ માર્ગનાં સાધનો ક્યા છે ? સમ્યગદર્શન, સમ્યજ્ઞાન અને સમ્યગચારિત્ર તેનાં સાધના છે. What is the order of their attainment ?
xxx
so 8? (
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તેની પ્રાપ્તિનો ક્રમ શું છે ? Right faith - Faith in reals, truths. સમ્યગુદર્શન - તત્ત્વોની યથાર્થ શ્રદ્ધા. Right knowledge - Knowledge of reals as they are. સમ્યજ્ઞાન - તત્ત્વોનો યથાર્થ બોધ. Right conduct - Manifestation of non-attachment. સમ્મચારિત્ર – સમ્યગૂ વીતરાગતા
What is the self-discipline one should follow for the attainment of liberation ? One should practise five vows, cultivate ten meritorious qualities, control the activities of mind, speech and body, practise penances, so on and so forth.
તેની આરાધનાનો ક્રમ શું છે?
પુણ્યાનુબંધી પુણ્યનો યોગ, સંવર નિર્જરારૂપ આત્મશક્તિને પ્રગટ કરનારા તત્ત્વોનો વિધિસહિત ક્રમ સેવવો.
Intense desire for liberation, performance of good wholesome acts, subsidence and destruction of passions, and practice of universal love qualify one for the journey on the Path leading to Liberation, irrespective of caste, creed or dress.
મોક્ષની તીવ્ર અભિલાષા, કષાયનું શમન, દયારૂપ ધર્મનું પાલન એ તેની પાત્રતા છે. જેમાં કોઇ જાતિ કે વેશનો ભેદ નથી.
The ultimate, foremost and the only goal of human life is the attainment of Liberation.
માનવજીવનનું આખરી, અગ્રિમ અને અનન્ય ધ્યેય મોક્ષમાર્ગની પ્રાપ્તિ
UUUU
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xxxx 84 IXX

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ચૌદ રાજલોક સિધ્ધ ' સિધ્ધ શિલા ....પ અનુર્મ .... 9 ગેયકે ઊર્ધ્વ લૉક ..ડિબિણિક -:/-..લોકાંતિક - કે••••• ડિલ્બિષિક | વ્યંતરે - ભવનપતિ ..કલ્બિષિક 1વર-સ્થિર જ્યોતિષ ઢીપસમુદ્રમકલાક જ નરક 1 નરક 2 અધો લોક બરફ છે // નરક છે 27/ / /// નરક 5 નરક $ ' 'uguratigritinggun/ currentaffairmantrimandirriting - - સનાડા , www.janec