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 xx 1

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Publisher : Shri Shantilal V. Desai 'Samkit Villa', Dr. Yagnik Road. Opp.Janakpuri hall. Rajkot : 360001 2 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 Shine Art Compugraphics. Bhagwati Offset 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 11 3

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AIKKIIIIIIIIIIIIII IIIIIIIIIIIIIII NIIIIIII 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 'Tattvajnana Pravesika' (old edition) written by Rev. Acarya Kalapurnasuri. 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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x 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 5

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KIIIIIIIIIIKKXXXXXXXXXXXXXIIIIIIIIII 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 Udayaratnasuriji'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 Nandivasu, a senior pupil of Rev. Shri Luvanvusri, 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-Vistarartha' by Rev. Ac. Udavaratnasuriji (2) 'Tatt ajnana Pravesika' by Rev. Ac. Kalapurnasurisvaraji (3) "Tutturthusutra' 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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KIKKIXXXIIIIIIIIXXXIXIXXXXXXXXXXXXXIIXX Expression of Gratitude IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII | gratefully acknowledge the assistance received in the publication of the present work. (1) Rev. Ac. Shri Bhadrankarasurisvaraji who inspired and encouraged me to write the work. (2) Rev. Ac. Shri Kalapurna surisvaraji. (3) Learned nun Shri Nandiyusaji 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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XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX 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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KIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIXXXX krama zrI sunaMdAbena vohorA likhIta ziSTa sAhityanI sUci (AdhyAtmika tathA tAttvika abhyAsa sabhara sAhitya) pustakanuM nAma. zrI kalpasUtra kathAsAra sacitra. labdhitaNA bhaMDAra (guru gautamasvAmInI jIvana kathA) zAMti patha darzana bhAga-1 tAttvika dRSTino graMtha. zAMti patha darzana bhAga-2 sAdhanA dRSTino graMtha. dhyAna eka parizIlana, dhyAna aMge saraLa samaja zuM karavAthI pote sukhI, AdhyAtmika lekho sukhI jIvananI cAvI tamArA hAthamAM navatattvano saraLa paricaya (abhyAsa varga mATe sacitra) jIvasRSTinuM parijJAna (abhyAsa varga mATe sacitra) mana maMdiranI mahelAto dhArmika lekho guNa guMjana - prabhAvanA mATenI nAnI pustikAo guNa pAMtrIsI mArgAnusArinA guNo pustikAo zAlibhadranI kathA pustikAo niH zalyo vratI pustikAo aMtaranAda bhaktigIta stavano hAla chapAI rahyAM che. svanuM nirIkSaNa - parIkSaNa aMtaranI keDIe ke ne ajavALo muktibIja (samyagadarzana) 15 20 sunaMdAbahena vahorA dakSAbahena mahetA 5, mahAvIra sosAyaTI 39, mANekabAga sosAyaTI, elisa briIja amadAvAda-7 surendra maMgaLadAsa roDa, amadAvAda-15 phona 77954 sAMje 5 thI 7 phona 400910 sAMje 6 thI 8 dhArmika vividha viSayonI keseTa maLI zakaze. 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 Samyagdarsana (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. SIIIIIIIIIIXIXI 1 ALKUAILUILLAU

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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) 2 LX

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Names of Reals 5.Asrava (Inflow of karmic matter) 6.Samvara (Stopp age of the inflow of karmic matter) 7.Nirjara (Partial dissociation of karmic matter) 8. Bandha (Bondage) 9. Moksa (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 xx 3

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MIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII 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 XIANUIIIIIIIIIIX 4 XIXIXXIIIIIIIIII

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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 upadeya 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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XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXI 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. yaayptt 6 yyyyyyy

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AXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX. LESSON 3 HOW WORLDLY SOULS CLASSIFIED ? UUUUURIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII 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. L 8

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NXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX LESSON 4 TEN LIFE-FORCES OF WORLDLY SOULS IIIIIIIIIIIIIIIXXIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII 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 IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII 10 A 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) Akasastikaya (Space) Pudgala (Matter) Kala (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 '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. 10

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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. Jivastikaya (Soul substance), 2. Pudgalastikaya (Matter substance), 3. Dharmastikaya (Substance-serving-as-a-medium-ofmotion), 4. Adharmastikaya (Substance-serving-as-a-medium-of-rest), 5. Akasastikaya (Space substance), 6. Kala (Time substance). |I Astikaya Dravyas (Substances having extension) Classifications of Substances 1 Jivastikaya 2 Dharmastikaya 3 Adharmastikaya 4 Akasastikaya 5 Pudgalastikaya II Jada dravyas (Insentient substances) 1 Dharmastikaya 2 Adharmastikaya 3 Akasastikaya LESSON 6 4 Pudgalastikaya 5 Kala 00 Anastikaya Dravyas (Extensionless Substances) 1 Kala Cetana Dravyas (sentient substances) 1 Jivastikaya 11

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Rupi Dravyas (Substances having pliysical qualities colour etc.) 1 Pudgalastikaya Aripi Dravyas (Substances devoid of physical qualities colour etc.) 1 Swastikaya 2 Dharmastikaya 3 Adharmastikaya 4 Akasastikaya 5 Kala XIXXIIIIIIIIXXXIIIIKU Substances devoid of physical qualities are known through their special characteristic function they perform. As for instance, the special function of Dharmastikaya 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 arupi 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 rupi 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. Kala is not included in the class of aslikaya 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 arupi substances because it has physical qualities like colour, form, etc. KhAKhAKhAKhKhKh KhKh IOUSTINIAKOS IIIULUI 1 LUUIIIULIUI

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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 Kasaya 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 arupi do not have any physical quality. Pudgala (Matter) alone is the rupi substance. yyaay 13 ppppppppaa

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IXXXXXIIXIXIXIXIXIXIXXIIIIIIIIIIIIIII 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. U 14 IUL UI

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XXXXXXXXXXXXXXXXXXXIIIXXXIIXXIXXXIIXX 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. Adhara Papa Sthanakas 1. Hinsa : 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 hirisa or himsa 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 Mana : Pride. To be proud of one's greatness, beauty, virtue etc, saying 'I am great' 'I am beautiful/ handsome' 'I am virtuous' etc. 8 Maya : 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 Dvesa: Aversion. To despise, hate things not to one's liking. Malice. 12 Kalaha: To quarrel with others. 13 Abhyakhyana: Accusation. To put false charges on others. 14 Paisunya: 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 Paraparivada: To censure others, to speak ill of others 17 Mayamrsavada: To speak untruth with the intention of deceiving others. 18 Mithyatvasalya: Not to have faith in what is real, true and good but to have faith in what is unreal, untrue and evil. 16

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LESSON 10 INFLOW OF KARMIC MATTER - A REAL Asrava means the inflow of karmic matter. But even that through which the flow of karmic matter enters the soul is also regarded as asrava. 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. Mithyatva (Wrong faith) : Lack of faith in the founder U TT

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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. (bhasa-samiti). (3) To act cautiously while seeking to procure such means necessary 18 XXII

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for the conduct of lifejourney as are free from defects (violence, injustice, cheating, etc.). (esana-samiti). (4) To receive and place any thing whatsoever after a proper inspection and proper cleansing-of-dust. (adana-niksepasamiti). (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 (parisahajaya) 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 U 19

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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 samayikacaritra (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 xxx 20

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UKIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII 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) Anasana : To give up all sorts of food for a limited period of time or till death. (2) Unoduri: To eat less than what is needed to fill the belly. (3) Vrttisarksepa : To limit the items of food. (4) Rasuparityaga: To give up stimulating or delicious food, viz. ghee, milk, curd, oil, etc. (5) Viviktasayyasanasumlinata : To stay in lonely places free from all disturbances. (6) Kayuklesa : 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) Prayascitia : Atonement. To repent and atone for the sinful acts. (2) Vinaya : Veneration. To respect and honour the IUXXINIKITIXXIXIXIXXIXIXIXIXXXXXXKXIXXIIIIIIIIIIIIIIIIIII II 21 umum

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teachers and elders. (3) Vaiyavrttya : Service. To render service to teachers, elders, the sick etc. (4) Svadhyaya : Study. To study scriptures and other works conducive to spiritual development. (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. (6) Dhyana : 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. Anasana, Unodari, Vrttisarksepa and Rasatyuga-these four external penances are to be practised for the purity of food. Kayuklesa and Samlinata - these two external penances are to be practised for the purity of the body as also for restraint. Prayascitta, Vinaya and Vaiyavrttya - these three internal penances are to be practised for the purity of mind. Svadhyaya, 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, emancipa WILAI IKI 22 XXXIIIIIIIIIII

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IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII 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. IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII XXIIIXIXIIXXXIIIIII

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IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII 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 Jnanavaraniya karma (knowledgeobscuring karmic matter.) 2 Darsanavaraniya 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. xxxx 25 XXX Illustration 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 (aghati) 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 Jnanavaraniya 2 Darsanavaraniya 3 Mohaniya karma 4 Antaraya karma Aghati karmas (Non-obstructive karmatypes) IVedaniya karma 2 Nama karma 3 Gotra karma 4 Ayusya karma The karmic material particles influxed by a particular act obscure a certain capacity or faculty of soul. This is called prakrti-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 xxxx 26 w

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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.' . Tattvarthasutra by Ac. Umasvati. 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. IUXXXIIIII 27 IIIIIIIIII

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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. I 28

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IIIIIIIIIIIIIIIIIIIIIIIIIIXXIII PRIMARY SECTION prAthamika vibhAga LESSONT pATha - 1 Who am I? huM koNa chuM ? I am a sentient being, a soul. huM jIvuM chuM, AtmA chuM. What is my nature ? kevo chuM ? I am of the nature of existence, sentience and bliss. sata-cit -AnaMda-svarUpa chuM. 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. karmanA saMyoge zarIradhArI chuM. svabhAve dehAdithI bhinna che. What is the defining characteristic of a soul ? jIvanuM lakSaNa zuM che ? The defining characteristic of a soul is sentience. jIva cetanA lakSaNavALo-upayoga sahita che, What is a soul? jIva zuM che ? A soul is a real. jIva eka padArtha - tattva che. How many reals are there? tattva keTalAM che ? There are two fundamental reals - soul and non-soul. mULabhUta tattva e che : 1. jIva, 2. ajIva. XIIIIIIIIIIIIII 31 'IIIIIIIIIIIIIII

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(100 To make them understandable, the omniscient Lord has expanded them into nine reals and then expounded them. jIva-ajIvane samajavA teno vistAra karatAM sarvajJa paramAtmAe nava tattvanuM nirUpaNa karyuM che. What is the use of knowing them ? A tattvane jANIne zuM karazo ? Having known their true nature and putting faith in them one becomes free from birth, death, etc. jinavara praNita A tattvanuM vAstavika svarUpa jANI tenI yathArtha zraddhA karI, samyagadarzana prApta karI, janmamaraNAdithI mukta thaIzuM. Faith in the nine reals is called Samyagdarsuna (right faith). tattvArtha zraddhAnuM samyagdarzanam SUUUUUUU SUKhISKhISXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX IIIIIIIIIIIIIIIIIIIIIIIIIIXIIIIIIIIIIIIIIIIIIIIIXXI XIX * 0 baMdha (navatatva cakra S02 | na. 1 . ap nin 20000 , 32 to our

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I IIIIIIIIIIIIIIIIIIIIII Nine Reals navatattva 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. jIvAjIvA purNa pAvAsava saMvaro ya nijajaraNA, baMdho mukakho ya tahA navatattA uMti nAyabrA. artha - jIva, ajIva, puNya, pApa, Azraya, saMvara, nirjarA, baMdha, mokSa e nava tattvo jANavA yogya che. Names of Reals Explanation - tattvanA nAma vyAkhyA 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 1. jIva caitanya sahita che. jIve che, prANone dhAraNa kare che. jJAna darzana upayoga sahita che. mAnava, deva, pazu pakSI vagere 2. Ajiva(Non-Soul) Itis bereft of sentience. It is incapable of assuming life-forces. It has no IIIIIIIIIIIIIIIII 33 XXXXXXXXXXXXXXXX

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M ILIKIKKITIIIIIIIIIIIIIIIIII 2 e jIva Names of Reals Explanation tattvanA nAma vyAkhyA cognitive faculties. Following are its examples - clothes, vessels, cots, stools, vehicles, etc. cetanA rahita che. prANa ke upayoga lakSaNa rahita che. te vakha,pAtra. khATalA, pATalA vAhana vigere. 3.Punya (Asupicio- Karmic material particles which ous karmic matter) cause pleasant experience are considered to be auspicious.. 3.puyA zubhakarma te puNya, jenA udayathI jIvane sukhano anubhava thAya. 4.Pupu (Inauspici- Karmic material particles which ous karmic cause unpleasant experience are matter considered to be inauspicious. 4.pApa azubhakarma te pApa che. jenA udayathI jIvane du:khano anubhava thAya. 5.Asrava (Inflow Doors for or causes of the inflow of of karmic matter) karmic matter. They are wrong faith etc. 5.Azrava karmane AvavAnA dvAra, mithyAtvAdi hatu. enA dvArA karmo Ave che. : 6.Samvara (Stopp- Stoppage of the inflow of karmic age of the inflow matter, effected by self-control etc. of karmic matter) - 6, saMvara AvatA karmonuM saMyamAdi dvArA aTakavuM. 7. Nirjara Partial Partial dissociation of karmic mat IIIIIIIIIIIIIIII 34 KXXXIIIIIIIIIIII

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IIIIIIIIIIIIIIIIIIIIIIIIIIIII Names of Reals TITI 114 Explanation vyAkhyA dissociation of ter from soul, effected by pen karmic matter) ance, etc. 5 7.nirjarA karmanA aMze aMze tapAdi dvArA kSaya thavo. 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. 8 baMdha AtmAnA pradezo ane karmarajonuM dudhapANInI jema eka meka thaI javAno svabhAva. 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. 9 mokSa karmono saMpUrNa kSaya thavo, AtmAnA zuddha svarUpanuM pragaTa thavuM. 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 HIXXXXXXXXXXXXXXXX 25 XXXXXXXXXXXXXXXX

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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. A nava tattvo e padArthanuM vAstavika svarUpa che. vizvanI racanA svayaMsaMcAlita che. A nava tattva jIva ane ajIva tattvane samajavA mATe che. jo nava tattvone yathArthapaNe samajAya to jIva ghaNA saMtApa ane duHkhathI mukta thaI zake. jayAM sudhI jIva zubhAzubha karma sAthe joDAyelA che, tyAM sudhI saMsAra che. zubhAzubha karmono cheda thatAM jIva potAnA sahaja svAbhAvika evA mokSane pAme che. 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. jIva ajJAnadazAne kAraNe puNya, pApa, Azrava ane baMdha kare che. jJAnadazAne prApta karI saMvara, nirjarA ane mokSane pAme che. navatattvane zraddhIne, eka AtmAne ja upAdeya jANI, tene mokSamAM joDavo te tattvano sAco paricaya che. 36 --

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Visual Nine Reals sacitra navatatva pApa = 82 AzravAra KE P | ajIva df mokSa = 9 K : - akAma R chenirjarA= 1ra 1ra . sakAme IXXIIIIIIIIIXIXI 37 XXXIXIXIXXIIIIIII

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LESSON 2 416 : ? FIRST CONSIDERATION ABOUT NINE REALS DISCRIMINATION navatatvanA prathama vicAra - viveka 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. navatattvanI zraddhA mATe vivekanA traNa prakAra che. : 9, 14. 2. GULE 4 3.d4. Name | Reals ASIA ASISEIS SE SKhUSKh KhKhKhIIIKhIKhIKhIKh U KhKhKhKhKhKhKhKhKhKhKhIKhIKhISXXXXXXXX Definition vyAkhyA I HTC jneya Soul and Non-soul zeya Those that should be known jANavA yogya Those that should be attained upadeya jIva-ajIva 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, upAdeya | AdaravA yogya heya Those that XXXXXXXXXXXXXXXXI 38 XXXXXXXXXXXXXXXX

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should be abandoned Inflow of the karmic mat ter, Bondage of karmic matter with soul heya tyAga karavA yogya pApa, Azrava. baMdha. 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) ? vizeSa noMdha : puNya AtmAnI zakti ke guNa nathI. zubhapravRttinA nimitte upajatA zubhabhAvanuM pariNAma puNya che. te zubha Azrava che. ane Azrava mAtra tyAgavA yogya che. to pachI puNya upAdeya zA mATe ? 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 OOC 39 XXX

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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. nizcayanayathI to puNya tyAgavAyogya hoya che. paraMtu dharmamArgamAM upayogI mAnavadeha ane anya saMyogo puNyanA nimitte maLe che. vaLI azubha bhAvathI dUra rahevA prathama zubhabhAva hoya che. tethI kevaLa te bhomiyArUpa che. mArga maLyA pachI tenI upayogitA na hoya tyAre te svayaM dUra thaI jAya che. puNya mokSanuM sAdhana che, sAdhya nathI. mokSanuM sAdhana zuddhaupayoga che. tenI prathamanI bhUmikA kathaMcita zubhabhAva che. saMvara nirjarA zubha adhyavasAya che. paraMtu te karmone aTakAvavAnA ane nirjaravAnA tattvo hovAthI te AtmazaktirUpa che; tethI te jIvanA prakAra gaNAya 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. jagatamAM mukhya tattva to be che, 1. jIva ane 2. ajIva. teno vistAra : eTale navatattva jIvamAM gaNAtA tattvo cAra che. jIva, saMvara, nirjarA ane mokSa. ajIvamAM gaNAtA tattvo pAMca che. ajIva, puNya, pApa, Azrava, baMdha. jUo pUyatattvane ajIvanA khAtAmAM mUkyuM kAraNa ke te jIvano bhAva : * nathIpaNa zubhAzrava che. IIIIIIIIIIIIIIIII 40 IIIIIIIIIIIIIXXII

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LESSON 3 pATha : 3 HOW WORLDLY SOULS CLASSIFIED ? saMsArI jIvane bIjA kyA prakAre jANazo ? 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. eka prakAre :- cetanA lakSaNathI sarva jIvo samAna che. Two classes : Mobile and immobile. Here the principle of classification is voluntary motion be prakAre :- trasa (hAle cAle tevA), sthAvara (sthira rahe te). Three classes : Female, Male and Neuter. Here the principle of classification is sex. - traNa prakAre :- strIliMga, purUSaliMga, napuMsakaliMga Four classes : Celestial, human, animal and infernal. Here the principle of classification is life-species. cAra prakAre :- deva, manuSya tiryaMca, nAraka (gati pramANe) Five classes: One-sensed, two-sensed, threesensed, four-sensed and five-sensed. Here the principle of classification is number of sense-organs. pAMca prakAre :- ekendriya, beindriya, te indriya, caurindriya, paMcaindriya. Six classes : Earth-bodied, water-bodied, fire-bodied, air-bodied, plant-bodied and mobile-bodied. The first five are immobile worldly souls. cha prakAre :- pRthvIkAya, apakAya (pANI), teukAya (agni), vAyukAya, vanaspatikAya (pAMca sthAvara), trasakAya. prathama pAMca sthAvara che. 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. trasa :- trAsa paDavAthI ke sukha duHkhanA prayojanathI svayaM hAlI cAlI zake IIIIIIIIIIIIII 41 IIIIIIIIIIIIIIIII

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O ) 0 100 101) tevA. be indriyathI mAMDIne pAMca indriyavALA. 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. sthAvara :- trAsa paDavA chatAM svaye hAlI cAlI na zake, sUkSma nigodathI - mAMDIne sarva ekendriya jIvo. pRthvIkAya, apakAya (pANI), teukAya (agni), vAukAya ane vanaspatikAya. I 3 trAsa 3 napuMsaka che veda sthAvara orld puruSa Inidaya - AMkha, caitanya gAtA kAna, ja je jIbha - nAka -cAmaDI. kAma ka patta pRthvIkAya vanaspatikAya - trasa kathA ST) ma vAukAya : e : (ii) 6 ET" :: IIIIIIIIIIIIIIIII 42 IIIIIIIIIIIIIIII

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One-sensed worldly souls ekendriya jIvo Those which exist together with many others in a common plant body. sAdhAraNa vanaspatikAya. Those which exist one each in one plant body only. That is, here one plant body is having one soul only. pratyeka vanaspatikAya. One-sensed worldly souls: all kinds of live earth, ali kinds of water, fire, air and plants. ekendriya jIvo :- dareka prakAranI sacita mATI, dareka prakAranA pANI, : agni, vAyu ane vanaspati ekendriya jIvo che. Worldly souls which exist together with many others in a common plant body: all kinds of roots and bulbs. sAdhAraNa vanaspati :- tamAma prakAranA kaMdamULa, Worldly souls which exist one each in one plant body only : all kinds of fruits and vegetables pratyeka vanaspati :- phaLa, phaLAdi, zAkabhAjI, KURIIIIIIIIIIIIIIIIIIIIIIIIXIIIIIIIIIIIIIIIIIIIIIII*XXXI tyika vanaspatikAyA sAdhAraNa vanaspatikAya (kaMdamULa) IIIIIIIIIIIIIII 43 KIIIIIIIIIIIIIIII

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Two-sensed worldly souls be indriya jIvo 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. be IdriyajIvo :- 1. zaMkha, 2. chIpa, 3. vALA, 4. aLasIyA, 5. kASThakIDo, che 6. mAmaNa, 7. koDA koDI 10aa , . ) ke -:* * 4 5 ke 1 che ////// - ' ro: ke. DIST) tA tr be indriyavALA 6jIvavuM 7 (1) TIT A.' ka pA 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.. teidriya jIvo :- 1. mAMkaDa, 2. dhoLIju, 3. iyaLa, 4. gIMgoDA, 5. - gokaLagAya, 6. kALI ju, 7, maMkoDA, 8. ughai. pAnA naM 7nuM rajuM citra LIIIIIIIIIIIIIIIX 44 'IIIIIIIIIIIIIIII

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-------- S r, traNa IndriyavALA jIva 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. caurindriya jIvo :- 1. pataMgIyu, 2. mAMkhI, 3. karoLiyo, 4. vIMchI, 5. vAMdo, 6. tIDa, 7. macchara, 8. bhamaro. AA v 3 4 3 cAra indriyonA jIva

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Five-sensed worldly souls having mind saMjJI paMcendriya jIvo : (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 jaLacara prANIo : 1. magara, 2. deDako, 3. mAchalI, 4. karacalo, pa. AThapago, 6. sIla, 7. kAcabo, 8. vhela - - O). saMjJI paMcenduia jalacara (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 saMjJI paMcendriya jIvo :- sthaLacara 1. gorilo, 2. vAnara, 3. garoLI, 4. noLiyo, 5. gho, da. hAthI, 7. bajagara, 8. gAya, 9. siMha, 10. ghoDo IXXXXXXXXXXXIII 46 IIIIIIIIIIIIIIII

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saMjJI paMcendriya prANA S. 10 sI paMcendriya khacara (c) Those that move in the sky: birds, bats saMzI paMcendriya jIvo :- AkAzagAmI - khecara paMkhI, cAmAciDiyuM 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 ml App

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sarva prakAranA jIvo :- deva, manuSya, tiryaMca, nArakI Liberated souls do not have body but they do have the form of the body which they left at the time of their emancipation. siddha mukatAtmA zarIradhArI nathI paNa temanI chellI zarIra avasthAnI AkRti che. TEN LIFE-FORCES OF WORLDLY SOULS jIvanA dasaprANa sacitra LESSON 4 pATha : 4 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. prANa zuM che ? zarIranA saMyogamAM AtmAne jIvavAnuM sAdhana te prANa che. tenA be prakAra che. 1. dravyaprANa, 2. bhAvaprANa. tamAma saMsArI jIvane dravyaprANa ane bhAvaprANa baMne hoya che. sidhdhajIvone kevaLa zuddha bhAvaprANa hoya che. External life-forces dravyaprANa Senses pAMca iMdriya 5 --- 48 Internal life-forces bhAvaprANa 1. Intuition (Insight) darzana

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1. Knowledge jJAne Powers (mental) vocal and bodily) manAdi baLa Respiration zvAsocchavAsa Duration of life AyuSya 1. Conduct (Non-at tachment cAritra (vitarAgatA) 1. Energy vIrya (zakti) 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. nA IIIIIIIIIIIIXIXXIIIIIIIIIIIIIIIIIIIKKIKXXIIKKIIKKI Aba jIbha cAmaDI kAna jIvanA dasa prA 'manakALa - - - kAyALa = che, n : vacanane baW } zvAsocchavAsa, T '? : 0 09 1 )

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ajIvatattva 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. ajIva tattva zuM che ? ajIva - jaDa - jenAmAM jIva nathI te. A ajIva tattva eTale pudgala, khATalA, pATalA, vastra, pAtra, Tebala, khurazI, ghara-nagara ityAdi aneka vastuo. uparAMta sRSTimAM koi ajIva tattvo evAM paNa che ke je ApaNe cakSu dvArA joi zaktA nathI. teo ApaNane mUka sevaka tarIke sahAya kare che. ane samasta vizvamAM vyApI rahyA che. te ajIva tarIke paNa prasidhdha che. te pAMca prakAre che. Names nAma 1. LESSON 5 pATha : 5 NON-SOUL REAL 2 Dharmastikaya (Medium of motion) dharmAstikAya Adharmastikaya (Medium of rest) adharmAstikAya Defining characteristic lakSa It assists souls and matter to move. gAtasahAyaka (jIva ane pudgalane) It assists souls and matter to rest. sthitisahAyaka (jIva ane pudgalane) 50 -----

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3 3. 4. 5 5. Akasastikaya (Space) AkAzAstikAya Pudgala (Matter) kAya= samUha pudgalAstikAya Kala (Time) kALa vastunA parivartanamAM sahAyaka '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. gharmAstikAya adharmAstikAya ajIva tApa asti pradeza, = samUha = pradezono te astikAya. jIva, dharma, adharma, AkAza, pudgala, astikAya che. pradezonA samUharUpe che. kALa eka pradezI che tethI astikAya nathI. It provides room to all substances. jagA ApavAmAM sahAyaka dareka padArthone Matter is endowed with colour, taste, smell and touch. varNa, gaMdha, rasa, sparzavALuM Time assists souls and matter to undergo change. AkAzAstikAya -- 51 - pagalAstikAya kALa

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LESSON 6 pATha : 6 SIX CONSTITUENT SUBSTANCES OF THE WORLD sRSTinI racanAnA cha dravyo 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. jagatanI racanAmAM cha dravyo che. je svayaMsaMcAlita kriyAvALA che. sRSTimAM vyApelA che. ane saunA guNa pramANe pariNamanazIla hoya che. A sRSTi koI banAvatuM ke bagADatuM nathI. paNa A cha dravyonA guNadharmonI kAryazIlatA vaDe svayaM saMcAlana thayA kare che. Names of six substances : 1. Jivastikaya (Soul substance), 2. Pudgalastikaya (Matter substance), 3. Dharmastikaya (Substance-serving-as-a-medium-of-motion), 4. Adharmastikaya (Substance-serving-as-a-mediumof-rest), 5. Akasatikaya (Space substance), 6. Kala (Time substance). cha dravyonA nAma : 1. jIvAstikAya 2. pudgalAstikAya 3. dharmAstikAya, 4. adharmAstikAya, 5.AkAzAstikAya 6. kALa 52 XIX

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Classifications of Substances Anastikaya Drayas (Extensionless Substances) astikAya dravyo Kala kALa I Astikaya Dravyas (Substances having extension) astikAya dravyo 1 Jivastikaya 1 jIvAstikAya 2 Dharmastikaya 2. dharmAstikAya 3 Adharmastikaya 3. adharmAstikAya 4 Akasastikaya 4. AkAzAstikAya 5 Pudgalastikaya pa pudgalAstikAyA Cetana Dravyas (sentient substances) cetanadravya 1 Jivastikaya 1 jIvAstikAya 11 Jada dravyas (Insentient substances) ajIva dravyo 1 Dharmastikaya 1 dharmAstikAya 2 Adharmastikaya 2 adharmAstikAya 3 Akasastikaya 3 AkAzAstikAya 4 Pudgalastikaya 4 5galAstikAya 5 Kala pa kALa (XIIIIIIIIIIIIIII 53 IIIIIIIIIIIIIIIII

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III. Rupi Dravyas (Substances having physical qualities colour etc.) rUpI 1 Pudgalastikaya pudgalAstikAya Arupi Dravyas (Substances devoid of physical qualities colour etc.) arUpI dravyo 1 Jivastikaya 291121314 2 Dharmastikaya dharmAstikAya 3 Adharmastikaya 24441129514 4 Akasastikaya AkAzastikAya 5 Kala kALa(apradezI) Substances devoid of physical qualities are known through their special characteristic function they perform. As for instance, the special function of Dharmastikaya 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 arupi 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 rupi 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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arUpI dravyo potAnA guNadharmathI jaNAya che. jemake dharmAstikAyano guNa jIva ane pudgalane gatimAM nimitta thavAno che. jIva caitanya lakSaNathI jaDa dravyothI judo jaNAya che. ajIvamAM arUpI dravyo che paNa te guNa sAmAnya che. pudgala dravya eka ja rUpI che. pud-bharAvuM, maLavuM. gala-gaLavuM, pharIjavuM. AthI pudgala dravya vinAzI kahevAya che. te tenA varNAdithI samajAya che. 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. astikAya dravyamAM kALa nathI kAraNa ke te apradezI che. ajIva dravyomAM jIva nathI kAraNa ke jIva cetana che. arUpI dravyomAM pudgala nathI kAraNa ke te varNAdivALuM che, rUpI che. - 55 ..

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LESSON 7 pATha : 7 NATURE OF COLOUR ETC FOUND IN MATTER pudgalanA varNAdinuM svarUpa Name guNa 1 Krsna kRSNa Nila nIla Meaning Ilustation artha : konA jevo che Five colours varNa pAMca Black Collyrium kALo kAjaLa Blue Feather of a peacock vAdaLI morapIMcha Red Red dye got from roots of madder rAto majITha Yellow Turmeric pILo haLadara White White conch saphedazaMkha je ja Lohita che ! lohita Haridra hAridra Sveta zveta 5 5. dhoLo 1 Tikta Five Tastes rasa pAMca Pungent Dry ginger, Black pepper tIkho suMTha-marI Bitter Nimb tree kaDavo lImaDo 1. tikta 2 Katuka 2. karka (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 Kasaya Astringent Fruit of the Emblic Myrobalan triphaLA kaSAya. tUro 4 Amla Amsa Madhura Sour khATo Sweet Tamarind fruit AMbalI Sugar Ice 1 1. sita zIta Usna uSNa Snigdha ja Eight Touches spaza - 8 Cold hima-barapha Hot Fire garama agni Unctuous Oil cIkaNo tela-divela Arid Ashes lakho rAkha Light Cotten ja snigdha chuM 4 4. o pa. Ruksa rUkSa Laghu laghu Guru guru Mrdu halako o Iron Heavy bhAre 6. lokhaMDa = Soft 8 Butter lAkhaNa Blade of a saw suMvALo Rough kharabacaDe Karkasa karkaza karavata IIIIIIIIIIIIII 57 IIIIIIIIIIIIIII

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Two Smells gaMdha -2 Surabhigandha Good smell musk surabhigaMdha Durabhigandha Bad smell Garlic durabhigaMdha durgadha lasaNa, sugaMdha kasturI 1. 2 2. 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. A prakAro kevaLa pudgala padArthone hoya che. anya arUpI dravyamAM hotA nathI. pudgala rUpI dravya che. ()00 0 0 0 0 0 0 0 0 0 58 0 0 0 0 0 0 0 0 0

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LESSON 8 ULO :C AUSPICIOUS KARMIC MATTER - A REAL puNyatattva 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. puNya - zubhakarma - zubhabhAvathI thato zubhabaMdha tathA udaya, jenA udaya vaDe saMsAramAM sukhanA sAdhana - saMyoganI prApti thAya. uttama puNyanA udaya vaDe dharmanI prApti thAya. What type of pleasure do you desire? Do you desire the momentary worldly pleasure ? Or, do you desire the eternal pleasure of liberation ? tame kevuM sukha Iccho cho ? saMsAranuM kSaNika sukha? ke mokSanuM zAzvata sukha ? 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. puNya saMsAranA sukhanuM sAdhana che. jJAna mokSanA sukhanuM sAdhana che. uttama - puNya mokSa mArgamAM bhomiyAnuM kAma kare che. evA uttama puNya mATe sadeva, - sadguru, sadharmanuM ArAdhana paramArthanA lakSe karavuM. * * * * * * * * * * * * * * * * *. * / B - 1 . 5 * sAta kSetra & ITH --* ** * - or oth . : 9 * sthAnadAna " "Aha dAna ' " jalana' "zayama dAna " cha**I - iron -- - --- - - -- -- * * * * * 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. ' puNya baMdhanA hetuo - supAtre dAna, jinabhakti, gurujanonI sevA, mana vacana kAyAnI zubha pravRti, anukaMpAdAnamAM du:khI daridra jIvonI AvazakyatA jANI sahAya karavI. dayArUpa dharmanuM pAlana karavuM. 2000 1 100 6 0 0 0 0 0 0 0 0 0 1

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LESSON 9 pATha : 9 INAUSPICIOUS KARMIC MATTER - A REAL pApatanya 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 Adhara Papa Sthanakas. One should abstain from them. pApa-azubhattva che. azubhabaMdhanathI thato pApano baMdha ane udaya. pApa nuM A karmanA udayathI jIva saMsAranA aneka prakAranA du:kha bhogave che. cAre gatimAM bhame che. dharma ke sukha pAmato nathI. jIvane duHkha ApanArA A pApa aDhAra prakAranA ja che. jene aDhAra pApa sthAnaka kahevAmAM Ave che. tenuM rudra rUpa jINI tenAthI dUra 1. rahevuM. Adhara Papa sthanakas aDhAra pApasthAnaka - pApane rahevAnA sthAne 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 Hiinsa or Himsa from the transcendental standpoint. 1. hiMsA : koIpaNa jIvanA prANano ghAta karavo, du:kha ApavuM. - rAgAdibhAva te bhAva hiMsA che. 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 pApa baMdhanA hetuo hiMsA mAna alyAkhyAna (Aja) mAyA som rAga dveSa LOLEY 1 jUTha nya sAmAmRSAvAda *===REKhI 62 EXEI bhAMbha By ca (6) rati ana (zo) krodha = ITI

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2. asatya H thoDA sukha ke lobha khAtara asatya vacana bolavAM. 3. Chori : Theft. To take any thing without the permission of its owner. 3. corI : mAlikane pUchyA vagara koI paNa vastu laI levI. 4. Maithuna : Copulation. Primary and secondary sex acts.. To indulge in such acts and seek sexual pleasure. 4. maithuna : viSaya vAsanA - kAmanuM sevana karavuM. 5. Parigraha : Accumulation of wealth. To accumulate and possess so many things-sentient and insentient. 5. parigraha : sAMsArika sacita - acita ghaNI vastuono saMgraha karavo. 6 Krodlha : Anger, speaking loudly harsh words, taking offence, jealousy, not being on speaking terms. 6. krodha : gusso, Akroza, rIsa, IrSA, abolA karavA. : 7 Mana : Pride. To be proud of one's greatness, beauty, virtue etc, saying 'I am great' 'I am beautiful/ handsome' 'I am virtuous' etc. 7. mAna : huM moTo chuM, rUpavAna, guNavAna chuM, ItyAdi ahaMkAra karavo. 8 Maya : Deceit. To indulge in fraud, treachery, cheating. 8. mAyA : mamatva. chaLa, prapaMca, dago, ThagavApaNuM, chetarapIMDI karavI. 9 Lobla : Greed. Desire for accumulating more and more wealth. Uncontentedness. 9. lobha tRSNA, asaMtoSa. khUba meLavavAnI IcchA karavI. 10 Raga : Attachment towards sentient and insentient things 10. rAga : cetana - acetana dravyo pratye sneha thavo. 11 Dvesa : Aversion. To despise, hate things not to one's liking. Malice 11. dveSa : irSA, adekhAI karI du:khI thavuM. 12 Kalaha : To quarrel with others. 12. kalaha : koInI sAthe jhaghaDA saMgharSa karavo. ---- 63 O

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13 Ablyakhyana : Accusation. To put false charges on others. 13. abhyAkhyAna : koInA upara kalaMka Aropa mUkavA. 14 Paisanya : Back-biting 14. paizUnya koInI cADI phUgalI karavI. : 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. 15. rita - arita H manapasaMda vastumAM harSa ane aNagamatI vastumAM dveSa karavo. 16 Paraparivala : To censure others, to speak ill of others 16. parivAda : pArakI niMdA, kuthalI karavI. 17 Mavameyavada : To speak untruth with the intention of deceiving others. 17. mAyArRpAvAda : mAyApUrvaka asatya bolavuM. 18 M1ithatasalya : Not to have faith in what is real, true and good but to have faith in what is unreal, untrue and evil. 18. mithyAtvazalya : tattvanI viparita zraddhA karavI. LESSON 10 pATha : 10 INFLOW OF KARMIC MATTER - A REAL Azravatattva Asrava means the inflow of karmic matter. But even that through which the flow of karmic matter enters the soul is also regarded as asrava. Azrava - jenA vaDe karmonA pravAha Ave. There are five main causes of the inflow of karmic XOX 64

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matter, and their sub-types are 42. AzravanA hetuo mukhya pAMca che tenA bheda 42 che. Five main causes are: Wrong faith, non-restraint (violence etc.), passions, activity and negligence. pAMca prakAra - mithyAbhAva, avirati, kaSAya, yoga, pramAda. Their 42 sub-types are as under : AzravanA 42 bheda Absence of self-control over five senses 5 pAMca indriyono asaMyama 5 4 Four passions, viz. anger, pride, deceit, greed 4 krodha, mAna, mAyA, lobha, kaSAyanAbhAva Non-restraint (violence etc.) pAMca prakAranA (hiMsAdi) asaMyama 5 ma Lack of self-control over the threefold activity of mind, speech and body 3 mana vacana kAyAnA yogano asaMyama 3 Various types of evil activity, viz. killing etc.25 kAyika vividha kriyAo - je hiMsAdi pravRttio aDhAra pApasthAnaka ane AraMbha parigrahavALI che. 25 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. - 65 - Total 42 kula 42

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nAvamAM chidro paDe tyAre temAM pANIno pravAha Ave ane nAva samudramAM DUbI jAya. tema AtmA ajJAnavaza asaMyama seve to AzravanA chidro dvArA karmano pravAha Ave ane jIva bhava samudramAM DUbI jAya. 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. zubhakarmate zubhAzrava che. azubhakarma te azubhAzrava che. mATe baMne Azravane jIve rokavA jarUrI che. 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. AzravanA mULa pAMca prakArane rokavA kAraNa ke te karmabaMdhanAM kAraNo che. Mithyatva (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. mithyAtva : sadeva-sataguru-sadharmamAM azraddhA. asadeva asata-guru asata-dharmamAM zraddhA. dehAdimAM sukhanI mAnyatA. tattvanI viparIta mAnyatA. te samaktinI prApti thatAM dUra thAya. Avirati (Nonrestraint) : Absence of the practice of vows. avirati : vrata paccakhANa rahita asaMyama 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. pramAda : dharmamAM anAdara, aruci, viSaya kaSAyamAM rati, rAgakathA ane A nidrA.

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Kasaya (Passions) : Anger, pride, deceit, greed kaSAya : krodha, mAna, mAyA, lobha, cAra kaSAya. Yoga (Activity) : Activity - auspicious and inauspi cious - of mind, speech and body. yoga : mana, vacana, kAyAnI zubhAzubha pravRtti LESSON 11 pATha : 11 STOPPAGE OF THE INFLOW OF KARMIC MATTER saMvaratattva It is the power of soul that causes the stoppage of the inflow of karmic matter. saMvara - karmanA AvatA pravAhane rokanArI Atmazakti. 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. Azrava vaDe karmano pravAha Ave che. saMvara vaDe karmono pravAha rokAya che. 1. dravya saMvara : jJAnAvaraNAdi karmanA pravAhanuM rokAi javuM. 2. bhAva saMvara : AtmAnA rAgAdi pariNAmanuM rokAi javuM. arthAt AtmAnuM jJAna svabhAvamAM rahevuM. What are the means for the stoppage of the inflow of karmic matter ? They are as follows : karmanA pravAhane rokavAnA sAdhano kyA che ? te nIce pramANe che. Five self-regulating careful acts (samitis) : (1) T0 move about cautiously so as to cause trouble to no living being. (arya-samiti). (2) To speak what is true, beneficial, measured and free from doubt. (bhasa-samiti). (3) To act cautiously while seeking to procure such means neces --- 67 P

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sary for the conduct of lifejourney as are free from defects (violence, injustice, cheating, etc.). (esana-samiti). (4) TO receive and place any thing whatsoever after a proper inspection and proper cleansing-of-dust. (udama-niksepasamiti). (5) To dispose of things that are of no use at a place free from living bodies and after proper inspection. (utsarga-samiti). pAMca samiti - samyak prakAre pravRtti karavI. 9. Suzala, 2.614LRAG, 3. 149LL RACA, 8. HELY bhaMDamatta nikSepaNA samiti, 5. pAriSThApanikA samiti Three restricted or controlled activities (gupti) : Controlled activies of mind, speech and body. The restriction should be wholesome and conducive to spiritual evolution traNa gupti - pravRttine gopavavI, nivRtta thavuM. mana gupti, vacana gupti, kAya gupti. Victory over the 22 discomforts or afflictions (parisaha-jaya) : To remain equanimous in favourable and unfavourable circumstances. bAvIsa pariSaha :- anukULatA ke pratikULatAomAM samatA rAkhavI 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 etal 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 XXXXXXXXXXXXXXXX 68 XXXXXXXXXXXXXXXXXX

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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. bArabhAvanA :- 1. anitya, 2. azaraNa, 3. saMsAra, 4. ekatva, 5. anyatva 6. azuci, 7. Azrava, 8. saMvara, 9. nirjarA, 10. lokasvarUpa, 11. bodhidharma,12.dharma Five types of right conduct: They are samayikacaritra (to remain in the state of equanimity, giving up all impure activity), etc. pAMca cAritra sAmAyika Adi zuddha AcaraNa Total -- 57 kula 57 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. A saMvara dharmanA adhikArI mukhyatve muni che. chatAM bAra vratadhArI sAdhaka ke samakitI zrAvakane saMvara tattva sAdhya che. saMvaranI Atma zakti dvArA Avato XXX 69

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pravAha aTake che, paNa anAdikALathI sattAmAM paDelA karmono nAza karavA mATe zuM karazo ? Ano vicAra pachInA pAThamAM karIzu. DISSOCIATION OF THE BOUND KARMIC MATTER nirjarAtattva - nirjarI ke kharI javuM LESSON 12 pATha : 12 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. nirjarA - sattAmAM rahelA ane udayamAM AvatA karmone nAza karavAnI Atmazakti te nirjarA che. tenA be prakAra che : 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, - 1. dravyanirjarA : Atma pradezothI karmaparamANuonuM krame krame kSINa thavuM. 2. bhAvanirjarA : vibhAvajanita rAgAdi bhAvakarmanuM krame krame kSINa thavuM. bhAvanirjarA vyanirjarAnuM kAraNa che. 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. - XXXX 70

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vaLI, nirjarAnA be prakAra che. 1. akAma nirjarA : udayamAM AvelAM karma tenA kALe naSTa thAya che. paNa te samaye jIva udaya karmamAM joDAyelo hovAthI vibhAvadazAne kAraNe navo anubaMdha kare che. tethI te karmonuM kharavuM akAma nirjarA che. 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. 2. sakAma nirjarA : jJAnI - munine hoya che. udayavatI karmo sAthe * upayoganI tadrupatA na hovAthI upayoga zuddha jJAnamaya levAthI karmo nAza pAme : che. ane navo baMdha tevo thato nathI. te sakAma nirjarAtattva che. 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. nirjarA thavAnuM sAdhana tapa che. tapa - icchAnuM aTakavuM, nirodha thavo ke zamAi javuM. icchAnirodhaH tapa :" icchA nirodha mATenA sAdhano bAra prakAranA tapa - cha bAhya ane cha atyaMtara che. We can see the external penances. They are the forms of the mortification of body. The six external penances are as follows bAhya - bAhya dRSTithI dekhAya; tapa - zarIrane tapAve, dame te bAhya tapanA cha prakAra (1) Anasana: To give up all sorts of food for a limited period of time or till death. A 000 1000 1000 71 0 0 0 0 0 0 0

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1. anazana : alpAdhika samaya mATe athavA mRtyu paryata sarva prakAranA AhArano tyAga. (2) Unodari : To eat less than what is needed to fill the belly. 2. uNodarI : bhUkha karatAM ocho AhAra levo. (3) Vrtisamksepa : To limit the items of food. 3. vRtti saMkSepa : AhAranA padArthonI maryAdA rAkhI gaNatrImAM levA. (4) Rasapurityaga : To give up stimulating or delicious food, viz. ghee, milk, curd, oil, etc. 4. rasa tyAga: svAdanA jaya mATe svAdiSTa rasono tyAga karavo. temAM dUdha, ; dahIM, ghI, tela, goLa, taLeluM (mIThuM) rasavALA padArtho che. (5) Vivikiusayyasanasanlinaia : Tostay in lonely places free from all disturbances. 5. viviktazayyAsanasalInatAH kSubdha kare tevA kAraNothI rahita sthAnomAM ekalA rahevuM. (6) Kuraklesa : To place one's body under stress through cold or heat, through adopting diverse postures and the like. da, kAyakalezaH zarIrane kaSTa ApavuM ane padmAsana jevAM Asanono mahAvaro karavo. The internal penances could not be seen. They purify the internal states of the soul. The six internal penances are as follows: A aMtaraMga tapa che. prAyaH bAhyadaSTie dekhAya tevuM nathI. paNa AtmAnA che pariNAmane vizuddha kare che. abhyatara tapanA cha prakAra che. (1) Pruyascitta : Atonement. To repent and atone for the sinful acts. 1. prAyazcita thayelA pApono prazcAtApa karavo ane prAyazcita karavuM. (2) Vinaya : Veneration. To respect and honour the teachers and elders. XXXIIIIIIIIII 7. IIIIIIIIIIIIIIII

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2. vinaya : gurujano ane vaDIlonA vacano mAnya karavA. (3) Vaiyavrttya : Service. To render service to teachers, elders, the sick etc. 3. vaiyAvRttva : gurujano, vaDIlo ane rogI AdinI sevA karavI. (4) Svadhyaya : Study. To study scriptures and other works conducive to spiritual development. 4. svAdhyAya : satzAstro ane Agamono abhyAsa karavo. (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. 5. kAyotsarga : kAyAne pApavyApArathI rokavI. dehabhAvano tyAga karavo. (6) Dyana : Mental concentration. To renounce all the distraction of mind, to concentrate mind on wholesome objects and to cultivate trance states. 6. dhyAna : koi viSayanuM ekAgratApUrvaka dhyAna karavuM. 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. nirjarA tattvanA cha atyaMtara tapa mokSamArganA sAdhano che. tenI rakSA mATe cha bAhya tapa che. mukhyatve icchAno nAza thavo ane vItarAgabhAva pragaTa thavo te mokSa mArga che. AnaSana, Unodari, VrtisaiksepaandRasatyaga-these four external penances are to be practised for the purity of food. anazana, uNodarI, vRttisaMkSepa ane rasatyAga, A cAra prakAra AhArazuddhi mATe che. Kayaklesa and Samlinata - these two external pen --- 73 -

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stoppage of the inflow of karmic matter hoDInA chidra pUravAthI pANI rokAya - saMvara tattva = 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 hoDI lakSyasthAne pahoMcI = mokSa tattva Inflow of water into a boat through a hole = Inflow of Karmic matter XXXX hoDImAM chidra vATe pANI Ave = Azrava tattva Taking out water in small quantity from the boat = Partial dissociation of karmic matter hoDImAM bharAyeluM pANI bahAra kADhe nirjarA tattva 74 (XX) =

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ances are to be practised for the purity of the body as also for restraint. kAyakaleza, salInatA, kAyAnI zuddhi ane saMyama mATenA che. Prayascitta, Vinaya and Vaiyavrttya - these three internal penances are to be practised for the purity of mind. prAyazcita, vinaya ane kAyotsarga A traNa tapa manazuddhinA che. Svadhyaya, 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. svAdhyAya, dhyAna ane kAyotsarga, AtmazuddhinA tapa che. A prakAranA tapa dvArA karmono aMze aMze nAza thaI jIva muktine sAdhe che. LESSON 13 pATha : 13 BONDAGE baMdha tattva 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. jIva svayaM mokSasvarUpa che. paraMtu vartamAnamAM karmothI baMdhAyelo che. tethI mokSanuM svarUpa kahetA pahelAM baMdha tattva kahevAmAM Ave che. XXXXXXXXXXXXXXX 75 XXXXXXXXXXXXXXXXXX

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XXXXXIXIXIXIXIXXIIIXIXIXIXXIXIXXXIIII 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. baMdha :- AtmAnA pradezo ane karmonI rajanuM dUdha ane pANInI jema bhaLI moral a 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? AtmA mokSasvarUpa zuddha che. to pachI baMdhAyo kevI rIte ? 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. anAdikALathI AtmA karmothI baMdhAyelo che. vartamAna ApaNI dazA : te ApaNo anAdikALa batAve che. Karmic material particles are classified into eight: fundamental types. karmonA mukhya ATha prakAra che. Name of the type llustration Which quality (of thethe soul) obstructed $ 4GHz? Jnanavaraniya karma (knowledgeobscuring karmic raatter.) It veils and obscures soul's faculty of knowledge Like a bandage on the eyes XIXXXIXIXIXIXIX 76 (IXIXXIXXIIIIIII

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1. jJAnAvaraNIya karma 2 Darsanvarniya karna(Intuitionobscuring karmic matter.) 2. darzanAvaraNIya 3 Mohantya karma (Deluding karmic matter) 3. mohanIya karma 4 Antaraya karma (Power-obscuring karmic matter) 4. aMtarAya karma 5 Vedaniya karma (Feeling-producing karmic matter) 5. vedanIya karma 6 Nana karma (Body making AtmAnA jJAnaguNane roke che. AMkhe pATA jevuM It veils and obscures soul's faculty of intuitive vision. AtmAnA darzana guNane roko rAjAnodvArapAla roke tevuM che. It veils and obscures soul's natural predilection for what is true and real as also its natural state of non-attachment. AtmAnA zraddhA ane vItarAga bhAvane roke che. It veils and obscures soul's infinite power. madirApAnathI thatI bebhAnatA jevuM. Like a royal treasurer who is reluctant to donate. AtmAnI anaMta zaktine roke rAjAno bhaMDArI chatI vastu Ape nahi. 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. AtmAnA azarIrI avyAbAdha guNane roke. 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. madhathI kharaDAyelI charIthI madha khAvA jevuM gAtA azAtA rUpa. Like a picture drawn by a

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XIIIIIIIIIIIIIIIIIIIIIIIIIIIIIKKIKIR karmic matter) - 6, nAma karma 7 Gotra karma (Status-determi ning karmic matter) . 7. gotra karma nature. painter. arUpI guNane roke che. citAro jevuM citra dore tevuM. It veils and obscures Like use or misuse soul's quality called of pots made by a 'neither-high-nor-low'. potter. AtmAnA aguru laghu kuMbhAra ghaDA banAve teno guNane roke che. sadupayoga ke durupayoga thAya tevuM. It obscures soul's Like the duration immortality, of imprisonment. 8 Ayusya karma (Life-span-determi- ning karmic matter) 8. AyuSya kama AtmAnA amaratvane roke jelanI sajA jevuM. 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. prathamanA cAra karmo ghAtI che. te AtmAnA guNano ghAta karanArAM che. bIjA cAra karmo aghAtI che, te zubhAzubha phaLane ApanArAM che. 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. mana vacana kAyAnI zubhAzubha pravRtti ane jIvanA vibhAva janita T. pariNAmane nimitta pAmIne kAmaNavargaNA jIvanA pradezo pratye AkarSAIne dUdha ve.

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pANInI jema bhaLI jAya che. tene karmabaMdha kahe che. anaMta prakAranA karmonA ghAtI ane aghAtInA bhedathI ATha prakAra che. karmano paricaya . aghAtI karma karma kSayanI pravRtti O karmano paricaya XX ~~ 79 P = nA phra ghAtI karma FTMsic vrFriend :~ karma kSayano pAya

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Ghati karmas (obstructive karmatypes) ghAto kama 1 Jnanavaraniya 1. jJAnAvaraNIya 2 Darsanavaraniya 2. darzanAvaraNIya 3 Mohaniya karma 3. mohanIya karma 4 Antaraya karma 4. antarAya karma Aghati karmas (Non obstructive karmatypes) aghAtI karma 1 Vedniya karma 1vaMdanIya karma 2 Nama karma 2. nAmakarma 3 Gotra karma 3. gotra karma 4 Ayusya karma 4. AyuSya karma The karmic material particles influxed by a particular act obscure a certain capacity or faculty of soul. This is called prakrti-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. karmabaMdhanA mukhyatve cAra prakAra che. 1. prakRtibaMdha : karmano svabhAva, karma kevuM phaLa Apaze arthAt jJAnAvaraNa Adi prakAra. 2. sthitibaMdha : te karma AtmA sAthe keTalo samaya raheze. 3. rasabaMdha : karmanA zubhAzubha rasanuM tIvra ke maMdapaNuM. 4. pradezabaMdha : karmapudgulono jaththo. LESSON 14 pATha : 14 LIBERATION mokSatattva 'Right faith, right knowledge and right conduct - these three combined are the means of liberation.' - Tattvarthasutra by Ac. Umasvati. samyagadarzanajJAnacAritrANi mokSamArgaH zrI umAsvAti AcArya tattvArtha sUtra Liberation means to be liberated. mokSa - mukta thavuM To be liberated from what ? konAthI mukta thavuM ?

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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. anaMta prakAranA karmorUpI zatruothI mukta thavuM. anaMta kALanA janma maraNanA paribhramaNathI mukta thavuM. What is liberation ? mokSa zuM che? It is the manifestation of soul's pure nature, unsullied by karmic matter. It is the absolute freedom from body, etc. AtmAnA zuddha svabhAvanuM pragaTa thavuM. dehAdithI sarvathA mukta thavuM. After that where does the soul dwell? It dwells in the Abode - of - the - Liberated, experiencing its infinite unobstructed bliss. te pachI AtmA kyAM rahe ? anaMta avyAbAdha sukhamAM anaMtakALa sudhI siddhalokamAM rahe. What does it do there? tyAM zuM kare ? It enjoys its natural bliss, remaining engrossed in its own pure nature. It attains the eternal bliss. AtmasvarUpamAM lIna rahI nija sukhamAM ramaNatA kare. zAzvata sukhane pAme. Liberation is the absolute freedom from birth, old age, death, diseases and miseries for ever. janma, jarA, maraNa, roga ane zokathI sarvathA sarvakALa mATe mukti. What are the means of liberation ? Right faith, right i knowledge, and right conduct are the means of liberation. mokSa mArganAM sAdhano kyA che ? samyagadarzana, samyajJAna ane samyagacAritra tenAM sAdhanA che. What is the order of their attainment ? xxx so 8? ( 0.00 xxx

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(usuuuuuuuuuuuuu T'TTTTTTTTTI tenI prAptino krama zuM che ? Right faith - Faith in reals, truths. samyagudarzana - tattvonI yathArtha zraddhA. Right knowledge - Knowledge of reals as they are. samyajJAna - tattvono yathArtha bodha. Right conduct - Manifestation of non-attachment. sammacAritra - samyagU vItarAgatA 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. tenI ArAdhanAno krama zuM che? puNyAnubaMdhI puNyano yoga, saMvara nirjarArUpa Atmazaktine pragaTa karanArA tattvono vidhisahita krama sevavo. 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. mokSanI tIvra abhilASA, kaSAyanuM zamana, dayArUpa dharmanuM pAlana e tenI pAtratA che. jemAM koi jAti ke vezano bheda nathI. The ultimate, foremost and the only goal of human life is the attainment of Liberation. mAnavajIvananuM AkharI, agrima ane ananya dhyeya mokSamArganI prApti UUUU ka XXXXXXXXXXXXXXX 23 XXXXXXXXXXXXXXXXXX

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